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gives way to, and enlarges the higher. The primary material of knowledge are sensations; to these comes the new element of intuitions, and the true intellectual activity merely foreshadowed in lower relations is initiated. Sensations pass into perceptions, associations into judgments, instinctive action into voluntary life, and all into conduct and character.

The strictly physical and the organic world include facts only that are borne forward by inherent forces. Upon these are slowly superinduced the experiences of consciousness, phenomena that find no expression or measurement outside their own circle. These sensations, appetites, affections begin at once to be united by a concomitant power, new like themselves, that of memory, into a definite experience more and more taking the place of organic, instinctive guidance. Herein is a higher animal life, wrought out on its own plane, and constituting increasingly the significant feature in development. In this associative life, though its data are conscious data, its processes conscious processes, all connections are limited to sensible things, and to the combinations which have arisen among these in experience and been impressed upon the memory. This life, therefore, lies quite below the rational life that, with a marked transition, is built up upon it. The distinctive feature of this new stage of development is the discernment of relations, the penetration into the substratum of forces and powers, and the construction, out of these abstract data, of the world of thought. Sensible impressions no longer occupy exclusively the consciousness, or control its connections. The ears can be closed and the eyes shut, and the most active and productive mental processes go forward with increased advantage. Mind thus becomes spirit, enters a spiritual world, does its work among things invisible, and draws from them its most efficient motives.