It appears to me, therefore, that what we should really find, if we could trace in detail the metamorphosis of motions within the body, from the sense-organs to the brain, and thence outward to the muscular system, would be somewhat as follows: the inward motion, carrying the message into the brain, would perish in giving place to the vibration which accompanies the conscious state; and this vibration in turn would perish in giving place to the outward motion, carrying the mandate out to the muscles. If we had the means of measurement we could prove the equivalence from step to step. But where would the conscious state, the thought or feeling, come into this circuit? Why, nowhere. The physical circuit of motions is complete in itself; the state of consciousness is accessible only to its possessor. To him it is the subjective equivalent of the vibration within the brain, whereof it is neither the cause nor the effect, neither the producer nor the offspring, but simply the concomitant. In other words the natural history of the mass of activities that are perpetually being concentrated within our bodies, to be presently once more disintegrated and diffused, shows us a closed circle which is entirely physical, and in which one segment belongs to the nervous system. As for our conscious life, that forms no part of the closed circle but stands entirely outside of it, concentric with the segment which belongs to the nervous system. These conclusions are not at all in harmony with the materialistic view of the case. If consciousness is a product of molecular motion, it is a natural inference that it must lapse when the motion ceases. But if consciousness is a kind of existence which within our experience accompanies a certain phase of molecular motion, then the case is entirely altered, and the possibility or probability of the continuance of the one without the other becomes a subject for further inquiry. Materialists sometimes declare that the relation of conscious intelligence to the brain is like that of music to the harp, and when the harp is broken there can be no more music. An opposite view, long familiar to us, is that the conscious soul is an emanation from the Divine Intelligence that shapes and sustains the world, and during its temporary imprisonment in material forms the brain is its instrument of expression. Thus the soul is not the music, but the harper; and obviously this view is in harmony with the conclusions which I have deduced from the correlation of forces.