We have far outgrown the sensation-cognition psychic stage, and speaking of psychic history in biologic terms, it belongs to the early palæozoic. We have yet to formulate the succession of psychic ages, in each of which some distinct psychic power attains dominancy, and produces minds as diverse from ours as the organisms of past ages are different from our own bodies. As already pointed out, it is an extremely difficult problem to realize by subjective method these ancient types. A mere general sensation is a very rare phenomenon in our ordinary consciousness, and even special sensations rarely occur in pure form. To realize what sensation of heat is for a simple consciousness, we must strip our minds bare of most of their furnishings, for all our sensations of heat are interpreted with reference to visual and tactual objects which must be non-existent for early consciousness. Sensation for us is a complex of sensations _plus_ perceptions and other cognitive and emotional elements which lie beyond early mind, but which by an inevitable automorphism we interpret into early forms. This automorphism with the child is complete, and is never perfectly effaced even in the most accomplished psychologist. A life of simple feeling, or of this _plus_ simple sensation is most difficult of realization; still we may have reason to believe that the psychic life of a low type consists wholly in repeated pains and pleasures occasionally rising so high that consciousness reaches to a vague general sensation, or rarely to a thrill of heat, or sense of hunger or pressure. Of course, in all cases we assume will-activity. And we have to emphasize this again, that all sensation, like all pain, while always from objects is never of objects. The objective description here, as usual, does not give the inner state. Our automorphic tendency leads us inevitably to regard the order in which we perceive the organism to be effected by external objects to be its received order. But a little reflection always convinces us that this is in the nature of the case an erroneous procedure, that what happens within consciousness is not primarily any cognition of a world of objects, nor an apprehension of them in any form. Sensation, while objective by virtue of being cognition, is not in any way a realization of object, but is objective only toward the dynamic within the individual organism, and is not apprehension of static wholes of any kind. It is an objectifying to force, not to things, and this in the modes of physiological affection. It is not appreciation of a something, but of a somehow.