all four divisions, that the elements of them are not at all times present in consciousness, but to a large degree remain conscious or hidden or subliminal. CHAPTER IV THE PASSAGE OF DEATH Allowing, then, that our human nature may be roughly divided as above into four main constituents, the destiny of two of these at death seems pretty clear. It is clear that (1) the central self remains (whether “we” know it or not) the same as it ever was, and ever will be, eternal, shining in glory and irradiating the world. It goes on, to be the birth-source, may be, of numberless lives to come. On the other hand, it is equally clear that (4) the actual visible tangible body dies, perishes, and is broken up. Though it may return, in its elements and through what we call Nature, into the great birth-source, it ceases as an individual body to exist, and passes even before the eyes of onlookers into other forms. The fate of these two portions of the human entity can hardly be doubted—of the innermost central portion, continuance, with but slow or secular change, if any; of the outermost material shell, immediate decay and dissolution. What, then, may we suppose is the destiny of the other two portions, the human and the animal part? I think we may fairly suppose that they each share to a considerable degree the destiny of that extreme to which they are closest related. The outer personality or animal life, (3), is most closely related to the body. Its passions and desires (though in themselves psychical and mental entities) look always to the body for their expression and satisfaction. It is difficult to suppose them functioning _without_ the body. We cannot, for instance, very well imagine the passion for drink without some kind of mouth or gullet through which to work (though of course it may carry on a sort of dream-activity by representing these channels to itself, or creating mental images of them). And similarly of the passion of personal vanity, or the passion of sex: they refer themselves always to the body, in some degree or other. It is clear then, I think, that when the body in death breaks up, these psychic elements which function through it and correspond to the various parts and organs—these passions and desires, and with them the whole animal being—are to some extent involved in the ruin. They are (in most cases) smitten with dire suffering and confusion. A terrible misgiving and dismay assault them; and with the break-up and disruption of the body they too experience the agonies of disruption, and foresee their own dissolution and death.[41]