of movement inasmuch as _energy_
and _intention,_ it is this sense of the _values of movement_ which
Empathy, by its schematic simplicity and its reiteration, is able to
reinstate. The contemplation, that is to say the _isolating and
reiterating perception,_ of shapes and in so far of the qualities and
relations of movement which Empathy invests them with, therefore
shields our dynamic sense from all competing interests, clears it
from all varying and irrelevant concomitants, gives it, as Faust
would have done to the instant of happiness, a sufficient duration;
and reinstating it in the centre of our consciousness, allows it to add
the utmost it can to our satisfaction or dissatisfaction.

Hence the mysterious importance, the attraction or repulsion,
possessed by shapes, audible as well as visible, according to their
empathic character; movement and energy, all that we feel as being
life, is furnished by them in its essence and allowed to fill our
consciousness. This fact explains also another phenomenon, which
in its turn greatly adds to the power of that very Empathy of which it
is a result. I am speaking once more of that phenomenon called
_Inner Mimicry_ which certain observers, themselves highly subject
to it, have indeed considered as Empathy's explanation, rather than
its result. In the light of all I have said about the latter, it becomes
intelligible that when empathic imagination (itself varying from
individual to individual) happens to be united to a high degree of
(also individually very varying) muscular responsiveness, there may
be set up reactions, actual or incipient, _e.g._ alterations of bodily
attitude or muscular tension which (unless indeed they withdraw
attention from the contemplated object to our own body) will
necessarily add to the sum of activity empathically attributed to the
contemplated object. There are moreover individuals in whom such
"mimetic" accompaniment consists (as is so frequently the case in
listening to music) in changes of the bodily balance, the breathing
and heart-beats, in which cases additional doses of satisfaction or
dissatisfaction result from the participation of bodily functions
themselves so provocative of comfort or discomfort. Now it is
obvious that such mimetic accompaniments, and every other
associative repercussion into the seat of what our fathers correctly
called "animal spirits," would be impossible unless reiteration, the
reiteration of repeated acts of att