This initial and long-continuing relational character of every essential phenomenon makes it also easier to understand a certain spiritual element of primitive life that is much discussed and observed, but not yet properly grasped, in present-day study. I mean that mysterious power the idea of which has been traced, through many variations, in the form of the beliefs or in the knowledge (both being still one) of many nature peoples. Known as Mana or Orenda, it opens a way to the Brahman in its primal meaning, and further to the Dynamis and Charis of the Magical Papyri and of the Apostolic Epistles. It has been characterised as a supersensuous or supernatural power—descriptions which depend on our categories and do not correspond to those of the primitive man. The limits of his world are set by his bodily experience, to which visits from the dead, say, quite “naturally” belong. To accept what has no sensuous qualities at all as actually existing must strike him as absurd. The appearances to which he ascribes the “mystical power” are all elementary incidents that are relational in character, that is, all incidents that disturb him by stirring his body and leaving behind in him a stirring image. The moon and the dead, visiting him by night with pain or pleasure, have that power. But so, too, have the burning sun and the howling beast and the chief whose glance constrains him and the sorcerer whose singing loads him with power for the hunt. Mana is simply the effective force, that which has made the person of the moon, up there in the heavens, into a blood-stirring Thou. The memory of it left its track when the image of the object was separated out from the total stirring image; although it itself, indeed, never appears other than in the doer and bringer of an effect. It is that with which man himself, if he possesses it—perhaps in a wonderful stone can be effective in this way. The “world-image” of primitive man is magical not because human magical power is set in the midst of it but because this human power is only a particular variety of the general magic power from which all effective action is derived. Causality in his world-image is no unbroken sequence but an ever new flashing forth of power and moving out towards its production; it is a volcanic movement without continuity. Mana is a primitive abstraction, probably more primitive than, say, number, but not any more supernatural than it. The memory as it is being trained ranges the grand relational events, the elemental emotional shocks. The most important for the instinct of preservation and the most noteworthy for the instinct to understand—that is, “that which effects,” stands out most forcibly of all, and becomes independent. The less important, the non-communal, the changing Thou of experiences, retires and remains isolated in the memory, and is gradually transformed into an object. and very slowly drawn into groups and classes. As third in the arrangement, terrible when thus separated, at times more ghostly than the dead and the moon, but always more and more irrefutably clear, there arises up the other, “unchanging” partner, “I”.