This, moreover, is what explains the singular confusions, examples of which we have met with as we have progressed. The individual, the soul of the ancestor which he reincarnates or from which his own is an emanation, his churinga and the animals of the totemic species are, as we have said, partially equivalent and interchangeable things. This is because in certain connections, they all affect the collective consciousness in the same way. If the churinga is sacred, it is because of the collective sentiments of respect inspired by the totemic emblem carved upon its surface; now the same sentiment attaches itself to the animals or plants whose outward form is reproduced by the totem, to the soul of the individual, for it is thought of in the form of the totemic being, and finally to the ancestral soul, of which the preceding one is only a particular aspect. So all these various objects, whether real or ideal, have one common element by which they arouse a single affective state in the mind, and through this, they become confused. In so far as they are expressed by one and the same representation, they are indistinct. This is how the Arunta has come to regard the churinga as the body common to the individual, the ancestor and even the totemic being. It is his way of expressing the identity of the sentiments of which these different things are the object. However, it does not follow from the fact the idea of the soul is derived from the idea of mana that the first has a relatively later origin, or that there was a period in history when men were acquainted with religious forces only in their impersonal forms. When some wish to designate by the word preanimist an historical period during which animism was completely unknown, they build up an arbitrary hypothesis;[863] for there is no people among whom the ideas of the soul and of mana do not coexist side by side. So there is no ground for imagining that they were formed at two distinct times; everything, on the contrary, goes to show that the two are coeval. Just as there is no society without individuals, so those impersonal forces which are disengaged from the group cannot establish themselves without incarnating themselves in the individual consciousnesses where they individualize themselves. In reality, we do not have two different developments, but two different aspects of one and the same development. It is true that they do not have an equal importance; one is more essential than the other. The idea of mana does not presuppose the idea of the soul; for if the mana is going to individualize itself and break itself up into the particular souls, it must first of all exist, and what it is in itself does not depend upon the forms it takes when individualized. But on the contrary, the idea of the soul cannot be understood except when taken in connection with the idea of mana. So on this ground, it is possible to say that it is the result of a secondary