This ego, as we conceive it when we reflect upon the consequences of its destruction, this ego is neither our mind nor our body, since we recognize that both are waves that flow away and are renewed incessantly. Is it an immovable point, which could not be form or substance, for these are always in evolution, nor life, which is the cause or effect of form and substance? In truth, it is impossible for us to apprehend or define it, to tell where it dwells. When we try to go back to its last source, we find hardly more than a succession of memories, a series of ideas, confused, for that matter, and unsettled, attached to the one instinct of living: a series of habits of our sensibility and of conscious or unconscious reactions against the surrounding phenomena. When all is said, the most steadfast point of that nebula is our memory, which seems, on the other hand, to be a somewhat external, a somewhat accessory faculty and, in any case, one of the frailest faculties of our brain, one of those which disappear the most promptly at the least disturbance of our health. "As an English poet has very truly said, that which clamours aloud for eternity is the very part of me that will perish." It matters not: that uncertain, indiscernible, fleeting and precarious ego is so much the centre of our being, interests us so exclusively, that every reality of our life disappears before this phantom. It is a matter of utter indifference to us that throughout eternity our body or its substance should know every joy and every glory, undergo the most splendid and delightful transformations, become flower, perfume, beauty, light, air, star; it is likewise indifferent to us that our intellect should expand until it mixes with the life of the worlds, understands and governs it. We are persuaded that all this will not affect us, will give us no pleasure, will not happen to ourselves, unless that memory of a few almost always insignificant facts accompany us and witness those unimaginable joys. "I care not," says this narrow ego, in its firm resolve to understand nothing. "I care not if the loftiest, the freest, the fairest portions of my mind be eternally living and radiant in the supreme gladnesses: they are no longer mine; I do not know them. Death has cut the network of nerves or memories that connected them with I know not what centre wherein lies the sensitive point which I feel to be all myself. They are now set loose, floating in space and time, and their fate is as unknown to me as that of the most distant constellations. Anything that occurs exists for me only upon condition that I be able to recall it within that mysterious being which is I know not where and precisely nowhere, which I turn like a mirror about this world whose phenomena take shape only in so far as they are reflected in it."