It has already been pointed out (Lecture V) that, in man, complicated actions which have been volitionally and perhaps laboriously acquired may be afterwards involuntarily and unconsciously performed.[132] In other words, after intelligent actions have been acquired by conscious processes, they may be performed by subconscious processes for which there is no conscious awareness and probably these may be either coconscious or entirely unconscious. There is no sharp dividing line between the activities of the unconscious, coconscious, and conscious. When we descend in the scale of animal life to the insects (bees, ants, etc.,) we observe motor activity of a highly complex character of a kind that is termed intelligent, but we are forced to conclude, from various considerations, that the elements of consciousness have dwindled away to what can be nothing more than mere sensibility. In other words consciousness is reduced to its lowest terms, but behavior and the neural processes are maintained at a high level of complexity. Accordingly there is a disproportion between the complexity of the motor behavior and the inferred simplicity of consciousness, for in the higher animals the former would be correlated with complex psychological processes. If this be so, the motor activities must be determined by processes which are mostly unconscious. In still lower forms of life the motor activities can be referred to simple tropisms, and thus necessarily are wholly unconscious. Between the most complex unconscious physiological processes performed by the nervous system and the simpler cerebral processes accompanied by consciousness there is not as wide a step as might seem when superficially viewed. The physiological process may, as we have seen, manifest itself in acts of quite as intelligent a character as those exhibited by the conscious process, and indeed more so; for the conscious act may be little more than a limited reflex. On the other hand a psychological process may be so elementary that it contains nothing of awareness of self, of intelligence, or of volition in the true sense—nothing more, perhaps, than an elementary sensation without even perception. But it may be said that the presence of the most rudimentary state of consciousness makes all the difference and renders the gulf between the two impassable.