That duration thus conceived is really the basis of ourselves Mr Bergson proves by a thousand examples, and by a marvellous employment of the introspective method which he has helped to make so popular. We cannot quote these admirable analyses here. A single one will serve as model, specially selected as referring to one of the most ordinary moments of our life, to show plainly that the perception of real duration always accompanies us in secret. "At the moment when I write these lines a clock near me is striking the hour; but my distracted ear is only aware of it after several strokes have already sounded; that is, I have not counted them. And yet an effort of introspective attention enables me to total the four strokes already struck and add them to those which I hear. If I then withdraw into myself and carefully question myself about what has just happened, I become aware that the first four sounds had struck my ear and even moved my consciousness, but that the sensations produced by each of them, instead of following in juxtaposition, had blended into one another in such a way as to endow the whole with a peculiar aspect and make of it a kind of musical phrase. In order to estimate in retrospect the number of strokes which have sounded, I attempted to reconstitute this phrase in thought: my imagination struck one, then two, then three, and so long as it had not reached the exact number four, my sensibility, on being questioned, replied that the total effect differed in quality. It had therefore noted the succession of the four strokes in a way of its own, but quite otherwise than by addition, and without bringing in the image of a juxtaposition of distinct terms. In fact, the number of strokes struck was perceived as quality, not as quantity: duration is thus presented to immediate consciousness, and preserves this form so long as it does not give place to a symbolical representation drawn from space." ("Essay on the Immediate Data", pages 95-96.) And now are we to believe that return to the feeling of real duration consists in letting ourselves go, and allowing ourselves an idle relaxation in dream or dissolution in sensation, "as a shepherd dozing watches the water flow"? Or are we even to believe, as has been maintained, that the intuition of duration reduces "to the spasm of delight of the mollusc basking in the sun"? This is a complete mistake! We should fall back into the misconceptions which I was pointing out in connection with immediacy in general; we should be forgetting that there are several rhythms of duration, as there are several kinds of consciousness; and finally, we should be misunderstanding the character of a creative invention perpetually renewed, which is that of our inner life. For it is in duration that we are free, not in spatialised time, as all determinist conceptions suppose in contradiction.