separable from, and affected by, the changes on the other side. This, so far as body and soul are connected at all, is the normal course of things. But when we went on to investigate, we found a difference. The existence and action of bare soul is a mere possibility. We have no further reason to believe in it; nor, if it were fact, do I see how we should be able to discover it. But the existence of mere body, and the appearance of soul as its consequence, and again the partial absence or abeyance of psychical links, we found much more than possible. When properly interpreted, though we cannot prove that these are facts, they have very great probability. Still there is not, after all, the smallest ground to suppose that mere matter directly acts upon psychical states. To gain an accurate view of this connection in all its features is exceedingly difficult. But what is important for metaphysics, is to realize clearly that the interest of such details is secondary. Since the phenomenal series, in any case, come together in the Absolute, since their special characters must be lost there and be dissolved in what transcends them—the existence by itself of either body or soul is illusory. Their separation may be used for particular purposes, but it is, in the end, an untrue or a provisional abstraction.
It is necessary, before ending this chapter, to say something on the relation of soul to soul. The way of communication between souls, and again their sameness and difference, are points on which we must be careful to guard against error. It is certain, in the first place, that experiences are all separate from each other. However much their contents are identical, they are on the other hand made different by appearing as elements in distinct centres of feeling. The immediate experiences of finite beings cannot, as such, come together; and to
