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The philosophers did something to correct such views.

The earliest school was that of the Hylozoists ; these conceived the soul as a kind of cosmic force, and attributed animation to the whole of nature.

The mysteries of birth and death, the lapse of conscious life during sleep and in swooning, even the commonest operations of imagination and memory, which abstract a man from his bodily presence even while awake-all such facts invincibly suggest the existence of something besides the visible organism, internal to it, but to a large extent independent of it, and leading a life of its own.

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The soul may be defined as the ultimate internal principle by which we think, feel, and will, and by which our bodies are animated.

The term "mind" usually denotes this principle as the subject of our conscious states, while "soul" denotes the source of our vegetative activities as well.

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The belief in an animating principle in some sense distinct from the body is an almost inevitable inference from the observed facts of life.

Even uncivilized peoples arrive at the concept of the soul almost without reflection, certainly without any severe mental effort.

In short, all the evidence goes to show that Dualism, however uncritical and inconsistent, is the instinctive creed of "primitive man " (see ANIMISM ). In the "Rig-Veda" and other liturgical books of India, we find frequent references to the coming and going of manas (mind or soul).

Indian philosophy, whether Brahminic or Buddhistic, with its various systems of metempsychosis, accentuated the distinction of soul and body, making the bodily life a mere transitory episode in the existence of the soul.

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