‘You are right in asserting the inconceivability of such intelligence as that of man existing without being conditioned, which to our mind implies some sort of association with matter—that is precisely the view we ourselves take. But, on the other hand, _we_ can very well conceive of matter existing without intelligence, as for instance a block of wood, or a bar of iron.[27] Thus the connection between these two things, matter and mind, is of such a nature, that mind cannot exist without matter, while matter can and does exist without mind. Is there not therefore a reality about matter which there is not about mind?[28] Can we conceive a single particle of matter to go out of the universe for six or eight hours and then to return to it; but do we not every day see our consciousness disappearing in the case of deep sleep, or in a swoon, and then returning to us again? Far be it from us to deny that we have something which is called consciousness, and is utterly distinct from matter and the properties of matter, as these are regarded in Physics. But may not the connection between the two be of this nature?—When a certain number of material particles consisting of phosphorus, carbon, oxygen, hydrogen, nitrogen, and perhaps some other elements, are, in consequence of the operations of their mutual forces, in certain positions with respect to each other, and in certain states of motion, consciousness is the result, but whenever this relative state is brought to an end, there is also an end of consciousness and the sense of individual existence, while however the particles of phosphorus, carbon, etc., remain as truly as ever.’ 56. Now this means that matter must be looked upon as mistress of the house, and individual consciousness as an occasional visitor whom she permits to partake of her hospitality, turning him out of doors whenever the larder is empty. It is worth while to investigate the process of thought which gives rise to this curious conception of the economy of the universe. In the first place, it is clear that certain arrangements are made in the universe, in virtue of which corresponding sensations are produced simultaneously in different individuals, while in other arrangements the sensations produced are the peculiar property of some one individual. The one set have come to be associated with objective realities, while the other set are concerned with subjective impressions. I am affected by a pain in my head, and I am also affected by the sun, but the one affection is the peculiar product of my brain, and I carry it about with me, while experience has shown me that I cannot appropriate the other; yet it also becomes mine so soon as it has reached my brain.