it thus within the circle of objective knowledge; but my subjective experience, my spiritual existence, that of which I am most deeply assured, demands another expression. Nay more, on closely scrutinizing your objective explanations, it is evident that a psychical process is _implied_ throughout--such terms as undulations, refractions, media, lenses, retina, neural excitation, overtly refer, indeed, to the material objective aspect of the facts, but they are themselves the modes of Feeling by which the facts are apprehended, and would not exist _as such_ without the “greeting of the spirit.” 46. What, then, is our conclusion? It is, that to make an adequate explanation of psychical processes by material conditions we must first establish an equivalence between the subjective and objective aspects; and, having taken this step, we must complete it by showing wherein the difference exists; having established this entity and diversity, we have solved the problem. Let us attempt this solution. When I speak to you, the spoken words are the same to you and to me. You hear what I hear, you apprehend what I apprehend. But there were muscular movements of articulation felt by me and not felt by you; to feel these you also must articulate the words; but so long as you merely hear the words, there is a difference in our states of feeling. Some of my movements you can see, others you can imagine; but this is not my feeling of them, it is your optical equivalent of my muscular feeling. On a similar assumption of equivalence, a neural process is made to stand for a logical process. In thinking a proposition, we are logically grouping verbal symbols representative of sensible experiences; and this is a quite peculiar state of Consciousness, wholly unlike what would arise in the mental or visual contemplation of the neural grouping, which is its physiological equivalent. But this diversity does not discredit the idea of their identity; and although some of my readers will protest against such an idea, and will affirm that the logical process is not a process taking place in the organism at all, but in a spirit which uses the organism as its instrument, I must be allowed in this exposition to consider the identity established, my purpose being to explain the diversity necessarily accompanying it. Therefore, I say, that although a logical process is identical with a neural process, it must appear differently when the modes of apprehending it are different. While you are thinking a logical proposition, grouping your verbal symbols, I, who mentally _see_ the process, am grouping a totally different set of symbols: to you the proposition is a subjective state, i. e. a _state_ of feeling, not an _object_ of feeling: to become an object, it must be apprehended by objective modes: and this it can become to you as to me, when we see it as a process, or imagine it as a process. But obviously your state