He maintained the hypothesis that the human conscience was thus being progressively developed in the inferior species.

He now proposed to return to this conclusion, and to lay down the general principle that the renunciation of carnal pleasures for a satisfaction of a higher order signifies the striving of the species towards a superior form of existence.

He would then examine the exceptional cases of individuals who, with no other end in view than that of honouring the Divinity, oppose to the carnal instincts--greatly stimulated in them by intellect and sensual imagination--a still stronger instinct of renunciation.

He would show that many creeds furnish such examples and extol renunciation, but that It must, however, always remain a spontaneous action on the part of the individual.

He was willing to admit that it would be both a blameworthy and foolish action, did it not correspond to a mysterious impulse of Nature herself--to that so-called spiritual element--which persists in its eternal antagonism to the carnal instinct, in obedience to a cosmic law.