consciousness runs over parallel can only be represented in thought by translating it into terms of consciousness; and the absolute harmony of both these trains, the fact that while states of consciousness do not originate the movements of our bodies, they yet bear so unvarying a relation to them as to be mistaken for their causes, finds its solution in the reflection that, when we look below the appearances to the reality pervading both, it is the same Universal Being which is manifested in each alike.
Hence, too, the sense of independent power to produce physical effects in accordance with mental conceptions, which forms the great obstacle to the general admission of the doctrine of human automatism. Reason as we may, we still feel that we are reservoirs of force which we give out in the shape of material movement whenever we please and as we please. And if the doctrine of the Persistence of Force appears, by showing that every physical consequent has a purely physical antecedent, to contradict this feeling, we naturally give the preference to the feeling over the doctrine. But since the Persistence of Force is itself no less firmly seated in consciousness than the sense of independent power—since all nature would be a chaos without the Persistence of Force—it is the part of true philosophy to give its due to each. And this may be done by admitting the particle of truth contained in the belief that the human will influences the external world. We are indeed reservoirs of force. But it is not our own peculiar force that is exerted through us; it is the Universal Force, which is evinced no less in the actions of men than in the movements of inanimate nature. And since those actions are in constant unison with their wishes, there is no, and cannot be, the sense of constraint which is usually opposed to voluntary performance. Thus, to take a simple illustration, the necessities of our physical constitution absolutely compel us to support ourselves by food; yet no man feels that in eating his meals he is acting under external compulsion.
It would be a strange except ion indeed to the universal prevalence of unvarying law, if human beings were permitted to exert independent influence upon the order of events. Not in so slovenly a manner has the work of nature been performed.
