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with the perception of time. A new moment does not rise up and inform me that time has elapsed since the last. Meditation on the fact of change leads to the discovery of time. So with colours, sounds, tastes, and odours. These gradually differentiate amidst the general mass of impressions which is brought in from the outside world. The colours might, it is true, have been present in some unknown form before the first wondering glance of the infant, but all that we know about them is in terms of conscious experience. They are non- existent for the infant. The material world means nothing to us without thought. Our real progress is growth in thought; without it we should never be aught more than infants. The       training of the body is insignificant when compared with the training which we give the mind.       This is not to say that the body does not exist, but that it is not primary in the sense ordinarily believed. Mind and body have been co-operative from the start.

The materialist talks about sensation as if there could be such a thing apart from the mind that is conscious of it. This term is as much a figure of speech as our reference to the sun as "rising" and "setting." A sensation is an impression made upon the body by a physical object or force. As hypothetically physical it is an action from outside. But how can an action from outside be