(2) Because the residual consciousness is thus diffused throughout the body, it can exercise control over the various parts of the body, just as the central intellect exercises control over the body as a whole. As the reason can set the body in motion by commands issued through the brain and travelling down the motor nerves, so the departmental consciousness can initiate changes and disturbances in the various nerve centres with which it is associated. This, we take it, is what happens in all cases of mental healing. The phenomenon is physical as well as psychical; it consists not merely in the inhibition of the feeling of pain, but in such a modification of the nerve tissues as removes the cause of the pain. A real cure is effected, and it is effected by the action of the residual consciousness upon that particular part of the organism. (3) This decentralised, residual consciousness can work best when the rational intellect is quiescent--when, we may say, the central office is closed. At such times man ceases for the time to be an argumentative, striving creature; the placid, vegetative, ruminative life, the life of growth and instinct, asserts itself; submerged modes of consciousness begin to stir and act, like fairies dancing when the sun has set. And as sleep is the typically quiescent state, it will be specially in sleep, natural or induced, that these lower modes of consciousness will exhibit their activity. (4) In order that they may act, a ‘cue’ or suggestion of some sort must be given to them. The most marked characteristic of this residual consciousness is its receptivity. It executes, but cannot originate. It can retain in the memory the whole of a long poem which it has heard, and it can solve a problem by right adjustment of its elements; but in each case the facts must be given to it in order that it may deal with them. In itself it is dreamy and desultory; if it is to work efficiently, it must be stimulated and concentrated by the transmission to it of a clear and forcible suggestion. (5) On the other hand, although it must take its orders from the reason, it is only natural that one residual consciousness should be more _en rapport_, feel more at home, with another residual consciousness. The reason is like a parent or schoolmaster, and these consciousnesses are like children. They receive their directions from above, but are far more at home with each other, canvassing their instructions, and sometimes parodying and making fun of them, as children do with the admonitions of their elders. In matter of fact there is often something freakish and elfish about this consciousness, it reminds one of the submerged spirit of Dionysus reasserting itself in Denys l’Auxerrois as described by Mr. Pater.