The very feelings or emotions themselves are so closely related to the accompanying physical expressions, that it is difficult to distinguish between cause and effect, or indeed to state positively which really is the cause of the other. Prof. William James, in some of his works, strongly indicates this close relation, as for instance when he says: "The feeling, in the coarser emotions, result from the bodily expression.... My theory is that the bodily changes follow directly the perception of the exciting fact, and that our feeling of the same changes as they occur _is_ the emotion.... Particular perceptions certainly do produce widespread bodily effects by a sort of immediate physical influence, antecedent to the arousal of an emotion or emotional idea.... Every one of the bodily changes, whatsoever it may be, is _felt_, acutely or obscurely, the moment it occurs.... If we fancy some strong emotion, and then try to abstract from our consciousness of it all the feelings of its bodily symptoms, we have nothing left behind.... A disembodied human emotion is a sheer nonentity. I do not say that it is a contradiction in the nature of things, or that pure spirits are necessarily condemned to cold intellectual lives; but I say that for _us_ emotion disassociated from all bodily feelings is inconceivable. The more closely I scrutinize my states, the more persuaded I become that whatever 'coarse' affections and passions I have are in very truth constituted by, and made up of, those bodily changes which we ordinarily call their expression or consequence.... But our emotions must always be _inwardly_ what they are, whatever may be the physiological ground of their apparition. If they are deep, pure, worthy, spiritual facts on any conceivable theory of their physiological source, they remain no less deep, more spiritual, and worthy of regard on this present sensational theory." A deeper consideration of the relation between Mind and Body would necessitate our invading the field of metaphysical speculation, which we have expressed our intention to avoid doing. Enough for the purposes of our present consideration is: _the recognition that each individual is possessed of a mind and a material body; that these two phases or aspects of himself are closely related by an infinite variety of ties and filaments; that these two phases of his being act and react upon each other constantly and continuously; that in all considerations of the question of either mental or physical well-being, or both, that both of these phases of being must be considered; that any system of therapeutics which ignores either of these phases, is necessarily "one-sided" and incomplete; and that, while, for convenience and clearness of specialized thinking, we may consider the Mind and the Body as separate and independent of each other, yet, we must, in the end, recognize their interdependence, mutual relation, action and reaction._