henomenon, that means taking away
actual causality from both alike, and leaving only a temporal sequence.
For then the actually real is the hidden something that throws the
cloud-shadows to right and left. But in the sequence of shadows there is
no causal connection, only a series of states succeeding one another in
time, and this points to a causal connection elsewhere.

It is easy enough to find examples to prove that the mental in us
influences the bodily. But the most convincing, deepest and most
trustworthy of these are not the voluntary actions which are expressed in
bodily movements, nor even the passions and emotions, the joy which makes
our blood circulate more quickly, and the shame which brings a flush to
our foreheads, the suggestions which work through the mind towards the
reviving, vitalising or healing of the body, but the cold and simple
course of logical thought itself. Through logical thinking we have the
power to correct the course of our conceptions, to inhibit, modify, or
logically direct the natural course, as it would have been had it been
brought about by our preceding physiological and psychical states, if they
were dominant and uncontrolled. But if so, then we must also have the
power, especially if it be widely true that physiological states
correspond to psychical states, to influence, inhibit, modify the
nerve-processes in our brain, or to liberate entirely new ones, namely,
those that correspond to the corrected conceptions.

The law of the conservation of energy is here applied in as distorted a
sense as we detected before in regard to the general theory of life. And
what we said there holds good here also. That something which is in itself
not energetic should determine processes and directions of energy is
undoubtedly an absolute riddle. But to recognise this is less difficult
than to accept the impossibilities which mechanism and automatism offer us
here, even more pronouncedly than in regard to the theory of life. Perhaps
one of the familiar antinomies of Kant shows us the way, not, indeed, to
find the solution of the riddle, but to recognise, so to speak, its
geometrical position and associations. We have already seen that inquiry
into the causal conditions of processes lands us in contradictions of
thought, which show us that we can never really penetrate into the actual
state of the matter.

Perhaps we have here to do only with the obverse side of the problem dealt
with there. The