in this vast and mysterious subject. What I say to you I say in all humility. I can show you some of my experiments, for their subject is at hand-the Mind. That being so you can verify them if you wish. And if you disagree with my conclusions, as very likely you will, the very disagreement may prove to be an incentive to fresh thought that brings new light. When I was a boy, in a bedroom where I visited there hung a card under the gas jet with this incription beautifully embroidered on it, Scratch my Back! Of course when one turned the card to do so one found it covered with sandpaper on which to scratch a match. Well, if by friction between us light springs up in the darkness, in the gross darkness, that covers large parts of this field, my work, feeble and contemptible perchance though it may seem, will not have failed in the main part of its endeavour.

EXPERIMENT I. To divide the universe into two parts psychologically.

Concentrate your minds on I myself and at once the opposite Not I comes into view. Thus the universe is divided into the Ego and Non-Ego, the Self and Not Self, the Me and the Not Me.

This is a basic fact, the fact of Personal Identity and all that it entails. It is this that makes Psychology in the first place an individualistic science as compared with all other sciences which are universalistic.

Before we go further let me suggest to you what seems to me a fair definition of a power or faculty.

Knowledge implies a subject possessed of the power or capacity to know, and an object so correlated to this faculty, that when the proper conditions are fulfilled, knowledge of said object necessarily arises, in consequence of that reciprocal relation."

Here is the subject, I, and the object Not I, what faculty or power or capacity do I possess that when the proper conditions are fulfilled knowledge of the Not I necessarily arises? I reply, the faculty of Sense or Sense-consciousness.

Again, asking the same question when I is both subject and object, the answer is Consciousness or Self-consciousness.

Here, then, are two primary faculties of the Mind. There is another, that faculty or power I call Reason, or the organ of implied knowledge.

The primary faculties of the Intelligence, then, are three. (1) Self-consciousness, or the organ of subjective knowledge by which the facts or phenomena of the Mind are directly, immediately or intuitively perceived. (2) Sense, or the organ of objective

knowledge by which the facts or phenomena called physical are perceived. And (3) Reason, or the organ of original implied knowledge, which apprehends the realities implied by the facts or phenomena presented to the Intelligence by the two other faculties.

In other words, from the facts presented by Self-consciousness and Sense Reason apprehends Substance, Causes, and Laws, which are implied by these facts. For instance, what do we know of Time?

EXPERIMENT II.-Try and apprehend Time. Has it any phenomena such as extension and form, or feeling, willing, knowing?

It is true we may speak of something as in the middle of the week, but that has not the same meaning as if we spoke of it as in the middle of the field or room. But we can perceive events as succeeding each other, and thus time as the place of events as space is the place of bodies. In other words, succession implies Time, and thus we directly, immediately or intuitively apprehend Time by that power I have ventured to denominate Reason.

Once more, take Substance. We have many theories as to the nature of substance; and I only wish I could dwell on our theories as to molecules, atoms, negative corpuscles, knots in the ether, etc., but if you study the subject you will see that none of these theories and hypotheses are built on the facts and phenomena supplied to the intelligence by the senses, by the direct observation of these bodies. No man has ever seen an Atom, but no thinker doubts its existence. Why? I venture to reply, Because through his Reason Substance (sub, beneath; and stare, to stand) is apprehended, for phenomena imply substance, and is apprehended with the same certainty as phenomena are perceived by faculties of sense and self-consciousness. That being so we cannot doubt its existence or else we must proclaim (as Sir William Hamilton said) "consciousness to be a liar from the beginning" and thus put an end to all science.

Naturally different phenomena imply different substances, although some may be common to both, hence the maxim, It is not all gold that glitters! How much more certain must we be, then, if no phenomena are (not one little phenomenon even) common to both. Now our Sense gives us as phenomena perceived form, extension, colour, etc; and our Self-consciousness, the phenomena of feeling, willing, knowing. These are two entirely different classes of phenomena. Therefore the substances implied by them must be entirely different. We call the

substance implied by the former Matter, and that by the latter Spirit.

There are thus four great realities in the Universe-Matter, Spirit, Space, Time.

Consequently there are four psychologies possible-four, no more, no less.

(1) Materialism, by which matter is proclaimed the only substance, and mind but a secretion of the brain as bile is of the liver.

(2) Idealism, by which spirit is proclaimed the only substance. Of Idealism we have four principal forms. (a) Ideal Dualism (Immanuel Kant). Here we have spirit divided into two, first that which produces the noumena or what appears to be the world without, and that which produces the phenomena or the world within, with space and time as frameworks produced by the mind for the noumena and phenomena. (b) Subjective Idealism (Johann Gottlieb Fichte). Fichte took away the external object which he denied. The mind was everything. Thus the advocates of this system in the German Universities used to close a lecture by saying "Having completed our generation of the universe, to-morrow, gentlemen, we will generate God." (c) Pantheism (Freidrich Wilhelm Joseph Schelling). Kant, to account for sensation, postulated an unknown entity exterior to the Ego. Fichte found the cause of sensation in some unknown and unconscious and spontaneous activities within the mind, and thus deduced Nature exclusively from the Ego. For this subjective and finite Ego, Schelling substituted an objective and infinite Ego which he called the Absolute. All the struggles, the sorrows, the sins and the sufferings of the world is the Absolute and infinite coming to consciousness in the Conditioned and finite. This is Pantheism or the All is God.

Still the Mind driven on in its search for Unity arrives at (d) Pure Idealism (George Wilhelm Freidrich Hegel). This is the system that has as its basic fact the formula "Being and Knowing must be one and identical." And if you wish to learn how Hegel brings it about so that the mind bows before this formula and perceives Being and Knowing to be One and Identical, read Hutchinson Stirling's Secret of Hegel from beginning to end. The Thinker is gone. The object of knowledge is gone. Thought alone is left, alone is real.

When you have done this you will be ready to perceive how Scepticism in the history of the world's thought always follows, as Materialism precedes, Idealism.

(3) Scepticism. Its basic principle is "All our knowledge is mere appearance, and the realities existing behind all appearances are and for ever must be unknown." This is the attitude of the Agnostic, or to translate his Greek name into the commoner Latin, the Ignoramus.

David Hume, the prince of Sceptics, whose arguments, once his premises are granted, are considered invulnerable to attack and impossible to refute, writes: "Should it be asked me whether I sincerely assent to this argument which I seem to take such pains to inculcate, and whether I be really one of those sceptics who hold that all is uncertain, and that our judgment is not in any thing possessed of any measure of truth or falsehood, I should reply that this question is entirely superfluous, and that neither I nor any other person was ever sincerely and constantly of that opinion.

Why, Mr. Hume? Mr. Hume answers: "Nature, by an absolute and uncontrollable necessity, has determined us to judge as well as to breathe and feed; nor can we any more forbear viewing certain objects in a stronger and fuller light upon account of their necessary connection with a present impression, than we can hinder ourselves from thinking as long as we are awake, or seeing surrounding bodies when we turn our eyes toward them in broad sunshine. Whoever has taken pains to refute the cavils of this total scepticism has really disputed without an antagonist, and endeavoured by arguments to establish a faculty which Nature has antecedently implanted in the mind and rendered. unavoidable."

And once again: "Nature is always too strong for principle. And, though a Sceptic may throw himself or others into a momentary amazement and confusion by his profound reasonings, the first and most trivial event in life will put to flight all his doubts and scruples and leave him the same, in every point of action and speculation, with the philosophers of every other sect, or with those who never concerned themselves in any philosophical researches." What is the fundamental error that lies behind these systems? Let me put it in Sir Conan Doyle's words in respect to Spiritism what this fundamental error is. He writes, "the agnostic attitude, which is the ideal starting-point for the truly scientific mind." That is to say, if we put out one eye of our intelligence, either Sense or Self-consciousness, so that we can only apprehend Spirit or Matter to be the one or only substance, or better still all our eyes, so that we voluntarily put ourselves in the position

of the man who closes both eyes and says, "Now I begin to see! " we are on the high road to the discovery of all the mysteries of life and death and future destiny.

(4) Realism. This is what I denominate the attitude of the thinker towards the world and himself. Matter, spirit, time, space, are to him the four great realities. He accepts them with the facts, attributes, phenomena, laws and principles, accompanying them as the truth.

I would add here that this is the philosophy of the Bible. Our Lord Jesus Christ, whose teaching is truth without any admixture with error, tells us that "God is spirit." The first verse of the Bible affirms the truth of Realism. "In the beginning" (time) God" (spirit) "created the heaven and the earth (matter and space).

You may say that all this is more metaphysics than psychology, but please remember what Mrs. Browning says poetically (and Ernst Haeckel says aggressively),

"A wider metaphysics would not harm our physics."

And Aristotle two thousand years ago wrote that they who forsake the nature of things or axiomatic first truths will not and cannot find anything surer on which to build.

Having dealt with the primary faculties of the mind let me just mention the secondary ones. These are four in number.

(1) The Understanding or conception forming faculty. From the elements given by the three primary faculties the Understanding builds up conceptions or notions, particular and general.

(2) The Judgment or logical faculty. It affirms the relations existing between conceptions or notions. Its declarations are of two classes, intuitive and deduced. Where we have the subject implying the predicate there we have an intuitive and necessary judgment. For instance, body implies space; succession, time; phenomena, substance; events, a cause: and, things equal to the same thing are equal to one another.

Where we find that the subject does not imply the predicate but the relationship between them is directly and immediately perceived, the declaration is a contingent judgment. When the relation is discerned not immediately but through other judgments. we have an inferred or derivative judgment.

(3) The Memory or Recollection. This is the associating faculty. (4) The Imagination. This is the blending power by which the elements of thought given by all the other faculties are formed