35 



Though these forms of vital energies originate simultaneously 

 with the origination of the organic being, are they likewise the 

 same as intellect and the pathetical being postulated in the trans- 

 cendental constitution of the organic being; and hence, from the 

 very beginning, these vital forces and dynamic energies perform 

 the labor of mobility and organic evolution. The intellect, viz., 

 the soul, yields to their impulsive tendency, and, on account of the 

 latent condition of the implied will power, naturally not capable 

 to afford any modification of these vital tendencies, permits them 

 their own way to elaborate, and instead of being conducted by 

 the intellect, the intellect is conducted and is placed thereby in a 

 state of passiveness and easiness. Naturally, the feelings of easi- 

 ness and indolence are originated the yielding is becoming a 

 tendency, viz., the habitual state of the intellect. 



Furthermore, though innate forms of vital manifestations are 

 also closely allied with the intellectual and pathetical principles, 

 which in unison constitute the transcendental condition of the 

 organic being, these vital forms contribute also their share to the 

 introspective sphere of the sub-consciousness. Naturally, accord- 

 ing to the law of thought transference, that is, transcendental per- 

 ceptibility, visual and pathetical, the one organic being is capable 

 to perceive also the forms of the innate vital manifestations of the 

 other being, because the basis of these vital forms is closely asso- 

 ciated with the postulates of the intellect and pathetical faculties, 

 the essential powers of perceptibility and comprehension. 



Now, referring to the relation of habit in regard to the exhi- 

 bitions of demonstrative expression, the vital forces and dynamic 

 energies, which are fundamentally the impulsive powers of all 

 habitual transactions, such as gesture and sound-producing, main- 

 tain, according to their perpetuality, also the modus of prevailing 

 demonstrative expression. Hence, owing to the latent and passive 

 will power of the animal, the forms and modes of demonstrative 

 expressions remain almost unchanged through all life. The sub- 

 jective and passive intellect does not make any effort to alter the 

 mobile tendency of these vital energies, serving for the purpose 

 of demonstrative expression. Naturally, these forms maintain 

 constantly their characteristical features, unless extraordinary cir- 

 cumstances, strongly imposing upon individual life, may induce 

 the animal to alter the modus of their prevailing vital tendencies 



