But again, while differentiating act certainly pre-supposes the undifferentiated, does it require coincidence? For instance, vision as ordinary form, receiving impressions, certainly contains no _totum objectivum_ activity, but also as differentiating act, as intense visual effort reaching to higher development, it generally, at least, seems free from any lower stage, and is engrossed in itself. Since we make the prime cause of all mental development and differentiation in will, we do not need any undifferentiated general ground remaining in consciousness as basic element, nor does analysis of consciousness show this constant element. Successive phases of presentation development are attained through effort, but one does not gradually grow and branch out of the other by a purely inward _impetus_ of its own. I believe, indeed, that the inner life of mind consists in its original forms, and that they remain in late mind not merely as useless survivals but having a distinct functional value; but I do not see how any or all of the general stages of mentality constitute _continua_ for consciousness of higher types. Instead of being constant basal elements they occur and are blotted out with such rapidity that reflection can very rarely identify them (_vide_ p. 63). They are lost and swallowed up in complex consciousness so quickly as to leave no trace upon memory, and they do not subsist or continue throughout the complex forms. They are then the very opposite of _continua_, being, in fact, the most evanescent of mental phenomena. Consciousness in all higher forms, as the human mind, must and does mount the main steps of its very early growth with marvellous rapidity and leaves them entirely behind. The more primitive the stage the more quickly it vanishes, till often it seems to appear in tendency form only, or be thrown into a subconsciousness. Primitive types exercise a most important but fleeting influence in advanced consciousness which rises through them most rapidly and easily, but in the less advanced the contrary is the case. The Australian savages, as observed by Lumholtz, came to their senses and reached a full awakening in the morning very slowly as compared with civilized men. With dull children likewise we observe how slowly they awaken. All regressive forms reach but slowly to their full consciousness and dwell long in intermediate stages. But in all cases when higher forms enter the lower disappears, when varied perception enters in awakening, then the preceding dim general objectivity is wholly obliterated.