effects are held always by a licence and partly on sufferance. To observe regularities, to bring one under the other as far as possible, to remove everywhere what can be taken as in practice irrelevant, and thus to reduce the number of general facts—we cannot hope for more than this in explaining concrete phenomena. And to seek for more in the connection of body and soul is to pursue a chimera.
But, before we proceed, there are points which require consideration. A state of soul seems not always to follow, even in part, from a preceding state. And an arrangement of mere physical conditions seems to supply the whole origin of a psychical life. And again, when the soul is suspended and once more reappears, the sole cause of the reappearance seems to lie in the body. I will begin by dealing with the question about the soul’s origin. We must remember, in the first place, that mere body is an artificial abstraction, and that its separation from mind disappears in the Whole. And, when the abstraction is admitted and when we are standing on this basis, it is not certain, even then, that any matter exists unconnected with soul (Chapter xxii.). Now, if we bear in mind these considerations, we need not seek to deny that physical conditions can be the origin of a psychical life. We might have at one moment a material arrangement and at the next moment we might find that this arrangement was modified, and was accompanied by a certain degree of soul. Even if this as a fact does not happen, I can find absolutely no reason to doubt that it is possible, nor does it seem to me to clash with our preceding view. But we must beware of misunderstandings. We can hardly believe, in the first place, that a soul, highly developed, arises thus all at once. And we must remember, in the second place, that a soul which is the result of mere matter, on the other hand at once qualifies and
