Some idea of the processes of digestion can be given, especially the function of the stomach and the intestines; the liver may be too difficult, but the salivary glands are fairly simple, and so are the kidneys and the skin. The way the muscles act as an efficient mechanical engine, depending on the consumption of fuel and the conservation of energy, can be superficially explained, with some idea of the stimulating nervous system and controlling brain cells. The sensory nerves and specialised nerve-endings demand specific treatment. These and other physiological details may seem out of place, but they are strictly appropriate; for the essence of Immanence is that nothing is common or unclean, until abused: and the nobler the faculty, the fouler is the degradation caused by its abuse. A sense of the responsibility involved in the possession or lease of all this intricate mass of mechanism, intrusted to our care, and the wish to keep it in good order—without giving unnecessary trouble to others to set it right, and without blaspheming the Maker by applying it to bad and ignoble ends—will arise almost imperceptibly, when the body is even begun to be understood. Many faults originate in ignorance and want of thought. MIND AND MATTER Among the material objects we move are the parts of our own bodies; indeed, it is through muscular intervention or agency that we act on bodies in general. We know of no other method. Even when we _speak_ we are only moving certain face and throat and chest muscles, so as to generate condensations and rarefactions in the air; which, travelling by dynamical properties, excite corresponding vibrations or movements in the ear drum of our auditor;—vibrations not in themselves intelligible, but demanding interpretation from the recipient. So also it is with the traces of ink left on paper by our muscular action when we write. Only to a perceptive eye, and informed and kindred mind, have they any meaning. It is probable that even when we think, some special atomic motion goes on in the brain cells, though this is an example of _unconscious_ movement, of which there are many examples in bodily function; but directly we begin to attend to mental processes we leave the physical region as understood by us, and enter a more deeply mysterious psychical region. Unknown as this is for purposes of analysis, from the point of view of experience it is more immediately familiar than any other; since it is through the activity of mind that every other kind of existence is necessarily inferred. Thought is our mechanism or instrument of knowledge—through it we know everything—but thought is not what we directly know. Primarily we think of _things_, not of thought itself. So also sight is our instrument of seeing—through light we see—but it is not light that we perceive, rather it is the objects which send it in certain patterns to our eyes.