[78] I have confined my attention to the cognitive type of relatedness. Other higher modes supervene when the course of evolution is traced further upwards. Indeed, cognition is only part of the underlying basis implied by the richer forms of distinctively human relational life. Spencer has much to say of them in his _Sociology_ and his _Ethics_, though he fails to realize that the phenomena he is dealing with involve essentially new constitutive features in man and in society. Can music or any form of art be discussed in terms of cognition only? I merely add this note to show that I am not unaware of the patent fact that when we have reached the cognitive type of relatedness, we are nowhere near the top of the evolutional tree. [79] The part which is the centre of awareness, may be spoken of as experienc_ing_, in contradistinction to what is experienc_ed_. It is clear that such experiencing is always correlative to what is experienced actually or ideally (Spencer's vividly or faintly). The centre of awareness is either the cortex, or some specific part of the cortex, or (more generally) the organism as owning the cortex, in each case in accordance with the universe of discourse. [80] Few physicists would, I think, be prepared to deny that, within a field of effective relatedness, there may be, and very often is, guidance without work done or any change in the 'amount of energy'. What physicists are concerned to insist on is their cardinal principle that every physical change involves physical terms in physical relatedness. This can be fully and freely accepted in accordance with the doctrine of implication sketched in the text. It is when Life or Consciousness is invoked to play the part of a non-physical term, or thing, which acts and reacts as if it were a physical term or thing, that physicists enter an emphatic protest. Cognitive relatedness among physical things may well be effective in guidance. To claim its presence must not, however, be regarded as in any sense equivalent to a denial of underlying physico-chemical relatedness. [81] Until those who seek to furnish evidence of the existence of discarnate spirits can make some plausible suggestions as to the nature of a comprehensible scheme of correlation which shall serve to link the discarnate with the incarnate, one is forced to enter their results in a suspense account. It is of little use to proclaim the existence of 'facts scorned by orthodox science'. The so-called facts must be incorporated within a consistent scheme, before they can claim a place in the fabric of scientific truth.