no information, nor form any judgment, many scientists infer that any number of the same elements combined must be in similar condition. But to show that memory and judgment may be possessed by the whole, while there is no sign of them in the parts, let us suppose that a human brain be divided into a number of sections, and that each section retains its former life; no section alone would have memory or judgment. But rejoin the sections, and the brain, being entire again, would of course be in possession of its former memory and judgment.

Another question to be considered is: Can an element suffer? We have postulated the dogma that an element is only one portion of an intelligence, one portion of a desire which it ever seeks to gratify-except of course when satisfied; now it is obvious that if the desire be gratified, the element is at rest, and must feel somewhat of inner conscious pleasure; but if the desire be thwarted by a powerful combination, the element, with its affiliated elements, will feel unrestful and so disorganise the commonwealth. Therefore there is suffering, of a sort, through unsatisfied desire. But the suffering is not confined to the element. The unsatisfied desire of the element would probably not be felt if it did not share the desire with its kindred elements, and thus become conscious to the outer consciousness of the brain, for no outer conscious sensation of pain can be felt unless through the brain, and only then by a combination of elements.

With regard to the distinction between inner and outer consciousness, I mean by inner consciousness, the consciousness of which we are ignorant, because it is impossible for the brain to feel it (although it is evidently felt by the elements when not working through the brain); and by outer consciousness, I mean the consciousness which is felt by the various combinations in the brain.

The principal result to be learned from this chapter is, first, there are in life three divisions, or three kinds of elementary substances, and that the elementary substances forming the first division, namely, mind, are as real and technical as those of matter and physical force; second, that the elementary substances of all three divisions are permeable to one another and that it is their nature to compound.

The question to be considered in the next chapter is how these various elementary substances can form and produce out of themselves that constitutional unity, a high-class animal.

CHAPTER III

THE CONSTITUTION AND GOVERNMENT OF THE ELEMENTARY SUBSTANCES OF LIFE COMPOUNDED IN

A HIGH-CLASS ORGANISM

IN our last chapter we arrived at the conclusion that in every organism there was a colony of elementary substances more or less numerous, according to the nature and complexity of the organism, or in other words, every organism was composed of these elementary substances and of nothing else.

I have already put forth the assumption that the elements of life may be divided into three divisions, namely, the elements of mind, the elements of matter, and the elements of force; but in a living organism all the various elementary substances are so perfectly compounded that it would be impossible, for the sake of studying these elements, to separate the elements of one division from those of another, and yet to preserve the life of the organism.

Hence, as we cannot analyse the elements of each division separately while they compose life, when we speak of the elements of mind we can only gather an idea of their nature by studying the elements of life as seen from the mental point of view, when we wish to arrive at the nature of the elements

of organic matter we can only do so by studying the elements of life from their material and chemical point of view, and when we wish to arrive at the nature of the elements of physical force, still taking the elements as belonging to a living organism, we can only accomplish it when we study their nature through the elements of life.

In the highest class of organisms, as in man, there are elementary substances which, for convenience' sake, we may describe as those of the highest grade, descending gradually to those of the lowest. Some of them, when in combination, are visible, while possibly some are invisible. But the majority of them are certainly visible in some form or other, even such compounds as love, hunger, and so on.

Each organism possesses its own constitution, the peculiarity of which is produced by the number and character of the elementary substances of mind which form the intellectual aspect of life rather than those of the other divisions; and it is the nature of this constitution which we are now about to investigate. I found it no easy matter to discard the current formulæ of accepted psychological teachers. Hence, to account for the evident control that is exercised over the emotions in the Greater Ego, it first seemed to me that the elements formed a sort of council, or parliament, as it were, before which all their own various combinations had to appear, in order to obtain permission to assume the rôle of the

Ego. But further consideration made it evident to me that the elements which form the second consciousness, possess each an organ in the brain, and that therefore this "parliament," by withholding from the combinations permission to use their own organs, would be opposing the theory of the equality of the powers of the elements. Moreover, there were many obstacles in the way of determining the nature of the self-constituted authority of the "parliament." The Greater Mind would not be the simple community of elementary substances which, I felt convinced, was necessary to constitute the government of our organism.

So from that conclusion I proceeded to the opposite extreme, and surmised that all the elements. combined, and conflicted among themselves in their various combinations, and that it was only a question of the strong overcoming the weak.

But to this view there is the objection that it separates the elements into sections, and fails to coincide with the obvious fact that each Greater Ego is an unity.

These two theories, as I have described them, I have now discarded in favour of a combination of both, and I think we may postulate the fact that all the elements comprising each Greater Ego form an individual whole; that the different combinations of elements do conflict with each other, must, I imagine, also be postulated; and, in order to make the postulates agree, it must be assumed that when