Is not all physiological research more or less of this order? The "higher law" of science may demand its victims, even as did the "higher law" of the church. I do not wish to say, however, that the sacrifice of animals on the altar of science is as useless as that of human beings used to be on that of religion. Vivisection, however, while it may, and no doubt sometimes does, help to recognize the physical cause of disorder, will never be of any value in arriving at spiritual causes and the recognition of the inner motive power of life, nor to any great extent at that of the exercise of our faculties and functions. For this knowledge we require a different mode of proceeding. To penetrate into the realm of the spiritual-material world (and all phenomena of life are of that nature) we must not look externally but internally, not into other beings but into ourselves. That is the only place where we can hope to find it in action and arrive at the causes of such action. As our being cannot enter into the inner life of another being and identify itself with the same or become a part thereof, or remain apart and become a spectator of the same or substitute therefor (not even for that of the simplest and lowest living vegetable or animal organism), we would have to despair of our ability of ever being able to arrive at the laws governing life, if we were not able to look into our own lives by substituting for our observations our inner for our outer consciousness. The word "Introspection" has heretofore meant reflection upon purely spiritual phenomena only; I have proven by my personal example that we can observe physiologico-psychological phenomena with considerable accuracy--very little of this kind of work, as far as I can learn, ever having been done before. The nearest approach at amalgamation, probably, is that which is brought about by means of hypnotism. In this instance the two factors, the positive and the negative, the operator and the person operated upon, do not fuse, however, and become one, but remain entities, each in his own right. Or, to speak still more to the point, while the positive, that is the spiritual, factor of the operator may, and no doubt does, join hands with the negative, that is the material, of his subject, by which the operator becomes one with the latter, there is still but an _influence_, and not an insight. Besides, this condition is as yet too obscurely known to be made use of as a practical means of observation. After all this, the question will still be asked, "What must we _do_ to look into ourselves?"