The law of the conservation of energy is here applied in as distorted a sense as we detected before in regard to the general theory of life. And what we said there holds good here also. That something which is in itself not energetic should determine processes and directions of energy is undoubtedly an absolute riddle. But to recognise this is less difficult than to accept the impossibilities which mechanism and automatism offer us here, even more pronouncedly than in regard to the theory of life. Perhaps one of the familiar antinomies of Kant shows us the way, not, indeed, to find the solution of the riddle, but to recognise, so to speak, its geometrical position and associations. We have already seen that inquiry into the causal conditions of processes lands us in contradictions of thought, which show us that we can never really penetrate into the actual state of the matter. Perhaps we have here to do only with the obverse side of the problem dealt with there. There the chain of conditions could not be finished because it led on to infinity, where, however, it was required that it should be complete. Here again the chain is incomplete. In the previous case a solution is found through the naïve proceeding of simply breaking the empirical connection of conditions and postulating beginnings in time. In this case, the admission of an _influxus physicus_ transforms consciousness almost unnoticed into a mechanically operative causality. The proper attitude in both cases is a critical one. We must admit that we cannot penetrate into the true state of the case, because the world is deeper than our knowledge, we must reject parallelism as being, like the _influxus physicus_, an unsatisfactory cutting of the critical knot, and we must frankly recognise the incontrovertible fact, never indeed seriously called in question, of the controlling power of the mind, even over the material. The Supremacy of Mind.