It is clear, however, that in a great number of cases this deepest consciousness, even if it has occasionally during life been reached by the person concerned, has not been sufficiently firmly established to endure through times of sickness, bodily weakness, and mental decay; while again, perhaps in the vast majority of cases, the previous realizations have been almost _nil_, or at most have been too few or too slight to count for much. What are we to say in such cases as these? Even if with the eye of faith or philosophy the bystander may seem to see the immortal spark shining, what consolation or assistance is that to the sufferer himself, who does not perceive or feel it? What is likely to be his experience of dissolution? and what may he fairly expect or look to as any sort of solution of the obscure problem? To get any kind of answer to these questions and any clear idea of what really happens in the great majority of cases—when the break-up which we call dissolution arrives—it will be necessary to analyze roughly the nature of Man. We shall then see what are the various elements of that nature, and what their probable destination, respectively. And for the purpose in hand I think we may divide the complete human being into four sections—though remembering of course that the classification proposed, or any such classification, can only be very rough and tentative—namely, into (1) the eternal and immortal Self, of which we have already spoken; (2) the inner personal ego or human soul; (3) the outer personality or animal self; and (4) the actual body. Of these, (1), the eternal Self, is the germ or root of the whole human being; and I think we may even say that all the sections and elements of our human nature are really manifestations or outgrowths from this root (though of course in most cases unconscious of their real belonging or their real source). Then (2), the inner personal self or human soul, includes the finer and subtler elements of ‘character’—which we know so well in our friends, yet find so difficult to describe, but which are roughly denoted by such words as affection, courage, wit, sympathy, love of beauty, sense of equality, freedom, self-reliance, determination, and so forth; while (3), the outer personality or animal soul (not at all of course to be despised), is concerned with the more terrestrial desires and passions like pride, ambition, love of possession, jealousy, and especially those that relate themselves directly to the body, _e.g._ desires of food, drink, sex, ease, sleep, and so forth; and finally, (4), the body, includes all the material organs and parts. Other and intermediate subdivisions may be and sometimes are made, but these four will probably suffice for the present—remembering, as already said, that they have only a rough value: hard and fast lines and divisions in such matters being impossible, and the nature of man being really continuous and not built in sections; remembering, too, with regard to