(3) Of the hostility of physical science to belief in life beyond the grave it is perhaps sufficient to say that the somewhat dogmatic attitude of denial which flourished in certain scientific circles somewhere about a quarter of a century ago has to-day made room for a very different temper, at once more sympathetic and more willing to acknowledge {232} that a belief is not necessarily disproved because the methods of the chemical or biological laboratory fail to substantiate it. As for the crude proposition that the brain secretes thought as the liver secretes bile, and that the life of the soul must cease with that of the body, this was characterised by the eminent thinker whom we quoted a moment ago as "perhaps the most colossal instance of baseless assumption that is known to the history of philosophy." Admitting that to every state of consciousness, to every minutest transition in our thoughts, there corresponds a cerebral change, it is yet nothing less than a childish blunder to confound correspondence with causality. The materialist has positively no good ground for stating that cerebral changes are the _causes_ of the mental states corresponding to them; indeed, the contrary proposition is far more inherently probable, since it is spirit, and not matter, that "possesses the power of purpose," and may therefore be regarded as the final cause of matter.[6] When Professor Haeckel urges that "the various functions of the soul are bound up with certain special parts of the brain," and cease when the latter are destroyed, the reply is quite simple: _non sequitur_. He has apparently forgotten his own warning against the "dangerous error" of a "one-sided over-estimation of experience." [7] {233} The utmost that experience can prove is that the brain is the transmitting apparatus for flashing forth and making intelligible the messages of the soul, and that, when this apparatus breaks down, further transmission of messages becomes impossible; but no experience can prove that when the instrument is destroyed, the soul which used it for purposes of communication and self-manifestation ceases to be, and only slipshod logic would draw such an inference. In discussing the Divine Personality, we already quoted Mill, a far more careful reasoner than Haeckel, who laid it down that while experience furnished us with no example of any series of states of consciousness without a material brain, yet it was "as easy to imagine such a series of states without as with this accompaniment"; indeed, he saw no valid reason to preclude us from supposing that "the same thoughts, emotions, volitions, and even sensations which we have here, may persist or recommence somewhere else under other conditions"--_i.e._, without such an apparatus as is at present at our disposal. It is only a dogmatic materialist of Haeckel's almost extinct pattern who could fail to make the simple distinction between visible instrument and invisible player.