him, he is
left perfectly free either to regard the world as an object alone, or to
regard the world as also an eject[12].

FOOTNOTES:

[Footnote 9: If we imagine the visible sidereal system compressed within
the limits of a human skull, so that all its movements which we now
recognize as molar should become molecular, the complexity of such
movement would probably be as great as that which takes place in a human
brain. Yet to this must be added all the molecular movements which are
now going on in the sidereal system, visible and invisible.]

[Footnote 10: _Principles of Psychology_, vol. i. pp. 159-61; _Essays_,
vol. iii. pp. 246-9; and _First Principles_, p. 26.]

[Footnote 11: It is, however, the belief of all religious persons that
even this distinction does not hold. If they are right in their belief,
the distinction would then become one as to the mode of converse. In
this case what is called communion with the Supreme Mind must be
supposed to be a communion _sui generis_: the converse of mind with mind
is here _direct_, or does not require to be translated into the language
of mechanical signs: it is subjective, not ejective. Still, even here we
must believe that the physical aspect accompanies the psychical,
although not necessarily observed. An act of prayer, for example, is, on
its physical aspect, an act of cerebration: so is the answer (supposing
it genuine), in as far as the worshipper is concerned. Thus prayer and
its answer (according to Monism) resemble all the other processes of
Nature in presenting an objective side of strictly physical causation.
Nor is it possible that the case could be otherwise, if _all_ mental
processes consist in physical process, and vice versa. It is obvious
that this consideration has important bearings on the question as to the
physical efficacy of prayer. From a monistic point of view both those
who affirm and those who deny such efficacy are equally in the right,
and equally in the wrong; they are merely quarrelling upon different
sides of the same shield. For, according to Monism, if the theologians
are right in supposing that the Supreme Mind is the hearer of prayer in
any case, they are also right in supposing that the Mind must
necessarily be able to grant what is called physical answers, seeing
that in order to grant _any_ answer (even of the most apparently
spiritual kind) some physical change must be produced, if it be only in
the brain of the petitioner. On the