i ^ 84 . j Correspondence. 689 
it is merely in vibration, and this vibration' must be communi- 
cated to our nerves [i.e. be subjeCtived or assessed] before it is 
felt [cognized] as warmth. 
Note 1714.— All our knowledge of water [and of every “ thing” 
else] is derived through our senses of sight, touch, hearing, 
smelling, and taste [and which senses sensate only sensations ; 
they cannot sensate “ things ” per s£.] 
Note 1715. When water in any way affects these senses it 
gives rise to states of consciousness, which are not material like 
the water [which we can thus only “ know” as a “ state of con- 
sciousness.”] Water, and pari passu, all other pseudo objects or 
tout ensemble of such are therefore only mental (cerebral) affec- 
tions, or symbols, the German equivalent for which latter term is 
Sinn bild (sense image). 
Note 1716. — These immaterial [ideal or phenomenal] states of 
consciousness are symbols for that material we call water [and 
the converse is equally true that water is a symbol or sense 
image conjured up by the magic of our own sensorium.] 
Note 1717. — All our knowledge, then, is a knowledge of those 
symbols. [Surely all Gnosis of any kind must be subjective or 
egoistic.] But since these symbols are the same [an ambiguous 
term ; they can only be similar, not identical, in any two heads] 
for you and me, we can refer them to an outside entity we call 
[or visualize, or represent to ourselves] as the water. [The 
sense of “ outness,” just because it is a sense, or sensation, 
or idea, must, therefore, be a strictly inner function.] 
Note 1718. — One of the conditions of all that we know about 
water [the essence rather of all our Gnosis altogether, abstract 
or concrete], is that there should be someone constituted like 
ourself to experience the states of consciousness, [which states 
are all the Gnosis to which we have access of all things visible 
or invisible within or without us] . 
Note 1719. — In other words, all that has been said in these 
notes applies to water as it appears to you and me [i.e. as a 
hylo-phenomenon] . And thus ends Mr. Morgan's treatise. Of 
course it is self-evident that any other pseudo objeCt or sum total 
of them answers to the above stipulations as well as water. 
Indeed, Mr. Morgan elsewhere, in the body of his work, while 
treating his theme quite in the spirit of vulgar realism, defines a 
so-called “ Law of Nature,” universal gravitation being specially 
indicated (see Note 744, &c.), as simply “ a generalised state- 
ment of faCts as we know them,” i.e., as an abstract mental 
process or idea. This definition is amply confirmatory of Hylo- 
Idealism (Mentalism), i.e., the unification of subject and objeCt, 
thus degrading the latter to the parasitic rank of pseudo objeCt. 
We thus practically deify Humanity, and indeed all other livin" 
creatures endowed with consciousness, as creators of their own 
world. 
Robert Lewins, M.D. 
O&ober 8, 1884. 
