power after the organ of the objective mind has been totally eliminated from the cranial cavity. The intelligent reader will at once recognize the fact that the musical and mathematical talents possessed by some idiots are illustrations of that class of phenomena which I have elsewhere designated as "the power of intuitive perception of the laws of Nature;" for it is obvious that the musical power of an idiot must be the result of an intuitive or instinctive perception of the laws of harmony of sounds. The idiot's objective mind being extinct, he obviously has no facilities for learning those laws by means of objective education. The same remark applies to the power of an idiot to solve mathematical problems. Of course, these examples afford only brief and fleeting glimpses into the domain of subjective mental activity and power; but they are all-sufficient to enable us definitely to locate the source and classify the phenomena. Moreover, it gives us the logical right to infer that faculties which exhibit such prodigious power under abnormal conditions, faculties which are demonstrably not of the brain, have a normal function to perform somewhere; and as they have no normal function in this life, it must be in a life to come. The fact that their greatest observable power is manifested when the functions of the brain are inhibited, gives us the logical right to infer that the physical frame limits its power; and that when it is freed from material limitations, emancipated from the trammels of the flesh, its power of intuitional perception of all Truth will be perfected. Not that its possessor will instantaneously become omniscient. That is a supposition which none but a Hindu philosopher, filled to saturation with that monstrous egotism which results from self-hypnotization, is capable of seriously advancing. The most that can be rationally postulated is that the finite, human entity, endowed with such powers, is invested with the potentiality of rapid intellectual and moral development and indefinite progress. It will now be conceded that whilst the existence of a dual mind in man is presumptively proven by the very nature of the phenomena exhibited, it is conclusively demonstrated by the facts of physiology and cerebral anatomy. Especially is this true since the facts of cerebral anatomy demonstrate the proposition that there can be no objective mind in the absence of a brain. In other words, as I have before remarked, the objective mind is the function of the brain, and ceases when the brain dies or is destroyed. The subjective mind, on the other hand, belongs to an entity which is neither dependent for its existence, nor for the power to perform its functions, upon the vitality or even the existence of the brain. It may be asked at this point, "If the objective mind is the function of the brain and they perish together, why may it not be true that the subjective mind is the function of the spinal cord and that it perishes with that organ?" To this I reply that I allude to that question at this point merely for the purpose of showing that I am not unmindful of its pertinency; and I promise to make a full and complete answer to it in the ensuing chapters. The answer to that question pertains wholly to the problem of a future life; and the reader will bear in mind that in this chapter I am merely trying to demonstrate that the human entity has a dual mind; and having done that, I shall reserve the right to hold that, inasmuch as one of those minds clearly belongs to the body, the other as clearly belongs to the soul. It will then be in order to appeal to the facts- the observable phenomena of the soul to demonstrate its continued existence after the death of the body; and that of itself will be found to be a clear and conclusive answer to the possible supposition that the subjective mind is merely the function of the spinal cord, or of the medulla oblongata, or of the pons Varolii, or of the cerebellum, or of any other organ of the body. That they, or some of them, together with the nervous system, are the organs of the subjective entity, by and through which it exercises its control over the functions, sensations, and conditions of the body during its sojourn in it, is quite another proposition, and it may be admitted to be true without argument. It has, however, nothing to do with the question under immediate consideration. Now let us summarize the foregoing demonstrable and demonstrated facts, so that we may have a clearer view of the effect of the whole. To put them in orderly form, we have the following clearly established propositions: 1. The objective mind is the function of the physical brain; it is wholly dependent upon the condition of that organ, and it ceases to exist when the brain loses its vitality. 2. Instinctive acts are performed by animals after the brain has been wholly excised from the cranial cavity, and by human beings born without a brain or any other intracranial ganglion. 3. Intellectual feats of a high order, such as playing musical instruments, making mathematical calculations, and many others, belong to the realm of instinct, and are often performed by idiots, — that is, by those destitute of objective intellect. It must be remembered that these propositions are based upon the facts which have been observed, tested, and recorded by some of the most eminent scientists, living or dead. They are demonstrative of the dual-mind hypothesis; for they show that when one mind is wholly extinguished, either by natural causes as in idiocy, or by a surgical operation such as those described by Dr. Hammond, there is still a mind existent and capable of manifesting itself. It is thought, therefore, that it may now be fairly claimed that the two-mind theory has been demonstrated to be true: 1. logically, because (a) all the facts can be accounted for upon that hypothesis, (b) because there is no other hypothesis that can account for all the facts; 2. because the facts of cerebral anatomy, physiology, and experimental surgery all conspire to demonstrate its truth. CHAPTER XVI. DUALITY DEMONSTRATED BY EVOLUTION. Duality in the Lower Animals. - A Primordial Fact. - A Physical Basis for Immortality. - The Ultimate Goal of Psychic Evolution. - Evidence of Design in Psychic Development. - Definition of "Design."— Nature conceals God. - Man reveals God. — The Functions of the Soul. — Design evinced in the Facts of Organic Evolution. The Benevolence of God. Painless Death. The Universal Anæsthetic. - God is ever kind to the Victim of the Inevitable. Man Re-enthroned. HAVING - AVING now definitely ascertained that the facts of cerebral anatomy not only sustain the dual hypothesis, but locate the organ by and through which the subjective mind can manifest itself, it remains to consider briefly the bearing of the facts of Evolution upon the subject-matter. For, if it is true that man has a soul, and that his soul is immortal, all the pertinent phenomena of Nature will conspire to verify those facts. It will also be in order briefly to consider the facts of evolution, as manifested in the creation of the dual mental organism, in their bearings on the question of the character and attributes of the Deity. Evolutionists tell us that the tendency of organic Nature from the beginning has been toward the creation of Man. All the facts of physical Nature conspire to demonstrate the truth of that proposition; for, on every line of the evolution of the lower animals upward, the trend of each successive change in physical structure has been toward that final goal. But evolutionists have failed to observe another cognate fact of even more profound significance; namely, that, in the |