If we have the courage to follow our assumptions further, we may ask what essential part of our psychological structure is reflected and reviewed in the projection formation of souls and spirits. It is then difficult to dispute that the primitive conception of the soul, though still far removed from the later and wholly immaterial soul, nevertheless shares its nature and therefore looks upon a person or a thing as a duality, over the two elements of which the known properties and changes of the whole are distributed. This origin duality, we have borrowed the term from Herbert Spencer[125], is already identical with the dualism which manifests itself in our customary separation of spirit from body, and whose indestructible linguistic manifestations we recognize, for instance, in the description of a person who faints or raves as one who is ‘beside himself.’[126] The thing which we, just like primitive man, project in outer reality, can hardly be anything else than the recognition of a state in which a given thing is present to the senses and to consciousness, next to which another state exists in which the thing is _latent_, but can reappear, that is to say, the co-existence of perception and memory, or, to generalize it, the existence of unconscious psychic processes next to conscious ones[127]. It might be said that in the last analysis the ‘spirit’ of a person or thing is the faculty of remembering and representing the object, after he or it was withdrawn from conscious perception. Of course we must not expect from either the primitive or the current conception of the ‘soul’ that its line of demarcation from other parts should be as marked as that which contemporary science draws between conscious and unconscious psychic activity. The animistic soul, on the contrary, unites determinants from both sides. Its flightiness and mobility, its faculty of leaving the body, of permanently or temporarily taking possession of another body, all these are characteristics which remind us unmistakably of the nature of consciousness. But the way in which it keeps itself concealed behind the personal appearance reminds us of the unconscious; to-day we no longer ascribe its unchangeableness and indestructibility to conscious but to unconscious processes and look upon these as the real bearers of psychic activity.