considering, since those functions pertain wholly to the physical plane. If all else were left out of consideration, man would be on an exact level with the brute creation, so far as the question of a future life is concerned. It would be impossible to postulate a rational hypothesis of immortality for man that would not apply with equal force to the brute, if the soul of neither was endowed with higher attributes than the instincts which belong alone to the physical plane.

It is just here, however, that the difference between man and brute becomes manifest; and it is upon these lines that must be settled the vexed question whether the brute, equally with man, may not be able to read his title clear to mansions in the skies, since the former, in common with the latter, is endowed with both objective and subjective faculties.

The subjective faculties of the brute are limited to those primary instincts which pertain wholly to the perpetuation of the species, and belong therefore exclusively to the physical plane. On the other hand, the subjective mind of man is endowed with intellectual faculties which far transcend those of the objective intellect, and some of which perform no normal function on the physical plane.

Nor must it be forgotten in this connection that the instinct of self-preservation itself, common as it is to all animate Nature, and purely selfish as it is among the brute creation, contains within itself the elements of the purest altruism. And when it is normally developed in man, it becomes the most purely unselfish of all the human instincts, and exhibits itself in the noblest acts of self-sacrifice recorded in history, the sublimest heroism conceivable by the human imagination. It was regnant in the devoted band who held the pass at Thermopyla; in "Horatius, who held the bridge in the brave days of yore;" in Winkelried, who swept the enemy's spears into his own body, that he might break the Austrian phalanx; in the pilot who, with arms shrivelling in the flames, guided his burning ship toward the shore, to

the end that others might survive; in the captain of the sinking ship who stood at his post until the last passenger was safe, and was alone drawn into the vortex; in him who yielded up his life on the cross in testimony of his divine mission to "bring life and immortality to light," in all those noble, self-sacrificing souls who suffer and die that others may live. These are the higher aspects of the instinct of self-preservation; for that instinct in man pertains not alone to the preservation of the individual life, but to that of the species to which it belongs. It is just as much a matter of instinct to sacrifice one's own life for the preservation of the lives of others as it is to shrink from imminent peril when one's own safety is alone involved. In a word, when the lives of others are at stake, cowardice is a purely abnormal manifestation of that instinct. Heroic self-sacrifice, when others are in peril, is alone normal. It will thus be seen that the principle of "the greatest good to the greatest number" is the ultimate form of the evolutionary development of what has been regarded as the most purely selfish instinct. In the lower animals it is a purely selfish, individualized instinct. In man it rises to the dignity of what, for the want of a better term, may be designated as ego-altruism, -the agis of all humanity.

It may be asked, "Why, if every faculty has its use or object, is the brute endowed with two minds, if neither of its minds is destined to a future life? In other words, why does not the dual-mind hypothesis argue immortality for the brute as cogently as it does for the man?" It may as well be asked, "Why does not the possession of two eyes prove that the brute is destined to become a man ?" Or, "Why does not the presence, in various species of animals, of the rudimentary physical structure of man, argue that each individual animal is destined to become a man?" The answer to all these questions is the same; namely, The creation of the physical and the psychical man is the goal

toward which Nature has tended from the beginning; but it was through the processes of evolution that both body and soul were created.

Man's physical structure, in rudimentary form, is found in the animals from which he was evolved; but it does not follow that the individual animal is to become a man. Man's psychical organism is found, in rudimentary form, in the brute creation, the same dual mental organism being present in all animate Nature; but it does not follow that the individual brute is to inherit immortality. The rudimentary form of man in the animal rendered it possible for the processes of evolution to culminate in the creation of the perfected physical man. The rudimentary psychical organism in the animal rendered it possible for evolution to elevate the embryotic soul to the full stature of a living, conscious, individualized entity, capable, under certain conditions, existent in man alone, of sustaining an existence independently of the physical organism.

It is also

The primary condition precedent to the attainment of such an existence is necessarily that of consciousness. It is axiomatic that no individualized existence worthy of the name can be sustained by a living organism, physical or psychical, in the absence of consciousness. obvious that an animal can have no consciousness of the possession of a soul. Nor can the soul be conscious of itself in the absence of any suggestion or information conveyed to it by objective education. Jesus, who was master of the science of the soul, drew the line, on strictly scientific principles, between the man and the brute, when he proclaimed the law that belief - faith was the essential prerequisite to the attainment of immortal life.1 "Faith," in the sense in which Jesus employed the term, means much more than "belief," although the latter is included in the

1 For a fuller discussion of this important problem, see " The Law of Psychic Phenomena," ch. xxv.

term. Faith, in the psychic sense, and that is the sense in which Jesus employed it, is conscious potentiality. It is a power; it is the power of the soul. All psychic phenomena demonstrate that proposition. Without it there can be no psychic phenomena beyond the exercise of the purely animal instincts. It is the creature of suggestion. Suggestion alone awakens it into existence; suggestion can utterly destroy it. Inasmuch as no suggestion of the possibility of immortal life can be conveyed to the embryotic soul of the brute, the conscious potentiality requisite to the sustentation of independent existence does not exist; and it obviously cannot exist in other than an intelligent being. And this remark, according to the philosophy of Jesus, applies to all the brute creation, whether it is embodied in the form of animals or of men.

It is thought that enough has now been said to make a prima facie case, because I have shown: 1. That there is a basis in the mental organism of man upon which the hypothesis of a future life can be postulated, in that (a) there are two minds, (b) the subjective mind does not necessarily perish with the brain; 2. That no other rational hypothesis, which will account for all the facts, psychical and physical, has yet been formulated.

The Necessity for limiting the Powers of the Subjective Mind in this Life. Man a Free Moral Agent. - The Law of Suggestion a Necessity. Limitations of Power pertain only to this Life. Induction unnecessary in the Future Life. - Intuition takes its Place. Induction Impossible when the Power of Perception exists. The Higher Intuitional Powers Useless in this Life. - The Power of Correct Deduction in Man and Animals.

WE

E will now proceed to the consideration of those peculiar powers, functions, and limitations of the subjective mind which seem to be especially adapted to a future life. In doing so, the mental faculties will, for convenience, be divided into three classes, namely: 1. Those which belong exclusively to the subjective mind; 2. Those which belong exclusively to the objective mind; and, 3. Those powers possessed in common by the two minds, differing only in degree. They will be considered as nearly as possible in the order named, although it will be necessary in some cases to group two or more and consider them together.

Before proceeding, however, I desire to impress upon the mind of the reader the fundamental axiom mentioned in the chapter preceding; namely, that There is no faculty, emotion, or organism of the human mind that has not its function, use, or object. A moment's reflection will be sufficient to extort the assent of every logical mind to this proposition. If any one will try to imagine the contrary or opposite