The conception therefore of Personality must, it would seem, include the thought of possible bilocation—that is, of possible manifestation in two places at the same time; and it must not refuse the thought of inclusion—_i.e._ of one personality being possibly included within another—as of living and intelligent cells within the body.[142] Furthermore, we must not only allow _division_ of self as one of the attributes of personality, but also, apparently, _fusion_ with other selves. This may seem far-fetched and unreasonable at first, but on consideration we cannot but see that in one degree or another it is quite in the order of Nature. The Protozoa, of course, quite frequently combine with each other, and so make a new start in life; in the higher organisms the sperm-cell and germ-cell fuse completely for the conception of the offspring, and the organisms themselves fuse partially and interchange elements during the process of conjunction; and in the psychology of love among human beings we notice a similar fusion, and sometimes also almost a confusion, of personalities. The little self-conscious mind (of the civilized man) no doubt protests against all this. It desires to think of itself as a separate and definite entity, distinct from (and perhaps superior to) all others; and it finds any theories of possible fission or fusion of personalities quite baffling and impracticable. Yet in the light of the All-self—the key-thought of this book—the whole thing is obvious, and there is really no difficulty, except perhaps in the linking up (through memory) of the continuity of each lesser self.