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originate outside and inside the body; emotions, inside But the Will is deeper than either, and they are both objective to it We cannot classify it with anything else. We cannot describe it in terms of any other form of consciousness. We are conscious through our bodies and of our bodies, but the consciousness of the Will is direct We cannot separate ourselves from it. We cannot stand off and examine it. We cannot modify it by anything else. It itself modifies everything within its scope. Other forms of consciousness are objective to it, but it is never objective to them. It may be overpowered by sensations, emotions, or passions, through its own weakness or their strength. It often is. But its attitude towards them, whether resisting or directing them, is always, essentially and necessarily active. It exists in no other form than the subjective form. It is inconceivable in any other form. If it is not active, it is not Will. There is nothing in our consciousness deeper. It underlies and overlies and permeates all other forms, and, moreover, --- what is of immeasurably more importance, --- it me if need be, create them, . . .
Will is the assertion of a form of consciousness from the centre outward. When this is opposed by another form of consciousness, intruding from the circumference inward, we recognize a hindrance to the free action of the Will, and we talk of 'necessity'. But such intrusive forms . . come from or through . . . the material, separate personality. If it were not for these the Will would net freely. The separate personal consciousness with its offshoots is, therefore, the only
