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But, in the middle of it, as we have seen, Mr. Huxley 

 concedes that these manifestations are differently known 

 to the subject of them. If so, what becomes of his 

 assertion of but a certain number of powers for proto- 

 plasm ? The manifestations of the higher faculties are 

 not known to the subject of them by contraction, etc. 

 By what, then, are they known ? According to Mr. 

 Huxley, they can only be known by the powers of pro- 

 toplasm ; and therefore, by his own showing, protoplasm 

 must possess powers other than those of his own asser- 

 tion. Mr. Huxley's one great power of contractility, 

 Mr. Huxley himself confesses to be inapplicable here. 

 Indeed, in his Physiology (p. 193), he makes such an 

 avowal as this : " We class sensations, along with emo- 

 tions^ and volitions, and thoughts, under the common 

 head of states of consciousness ; but what consciousness 

 is we know not, and how it is that anything so remark- 

 able as a state of consciousness comes about as the re- 

 sult of irritating nervous tissue, is just as unaccounta- 

 ble as the appearance of the Djin when Aladdin rubbed 

 his lamp in the story." Consciousness plainly was not 

 muscular contraction to Mr. Huxley when he wrote his 

 Physiology ; it is only since then that he has gone over 

 to the assertion of no power in protoplasm but the triple 

 power, contractility, etc. But the truth is only as his 

 Physiology has it the cleft is simply, as Mr. Huxley 

 acknowledges it there, absolute. On one side, there is 

 the world of externality, where all is body by body, 

 and away from one another the boundless reciprocal 

 exclusion of the infinite object. On the other side, 

 there is the world of internality, where all is soul to 

 soul, and away into one another the boundless recip- 

 rocal inclusion of the infinite subject. This even 



