as possible, from its position of danger. If you are asked why you drew your hand away so quickly, you will say that you made up your mind to do so. In reality, the faculties of the soul performed it, by operating together to protect the hand from injury; but instead of naming these faculties in detail, you use the collective term, mind. The same is true of all our actions, whether mental or physical. The faculties are behind them and action is the result of these faculties.

In addition to this proof that the soul faculties are behind every action we perform, it can be shown that they always work in union, and never separately, no matter what the mental action may be. Suppose you are walking upon the street, behind a friend. You notice, as he comes to a cross street, that an electric car is bearing down rapidly upon him. He starts to cross in front of it, hesitates a moment as if in doubt, then steps backward, allowing the car to pass in front of him. What has happened to cause this action? If you ask him why he did not cross the street, he will say he made up his mind the car would strike and injure him if he attempted to cross. That is, he "minded" not to cross. Let us examine his mental action. What really happened was this:-First, he saw the car, through his faculty of perception; then his memory recalled cases of accident and injury; abstraction classified it as a swift-moving electric car; in imagination, he saw himself struck, hurled to the ground, perhaps killed; reason debated whether or not he had time to cross in front of the car;

judgment said "No;" mental taste furnished him the desire to protect himself from injury; will commanded the voluntary muscles of his limbs to move his body out of danger; and throughout the whole occurrence, he was conscious of his own action, as well as the action outside of himself. Thus we see, that in reality, all nine of his soul faculties acted in unison; exercised themselves collectively in the performance of what seemed to be a simple action. So, if we analyze each mental or physical action of our existence, we will find the same evidence that the nine powers of the soul are behind that action, and that they always operate collectively. They never work alone or separately. The failure or refusal of one faculty to act, cripples the action of all the rest. Had memory failed to supply your friend with the knowledge that the approaching object was a danger, abstraction, reason, judgment, and all the other faculties, would have been unable to perform their various mental duties, and, most probably, he would have been killed or injured. In a similar way, the various functions of a fort, work collectively during an attack or siege. If the ammunition fails, there can be no defense; if the soldiers refuse to act, the guns and weapons are without power to destroy or repel. The functions of the fort must necessarily be collectively employed. No one of them can act alone; no one of them can fail to act without crippling the collective whole.

As these faculties or powers are inseparable from the soul, and as soul essence is immortal, it

follows, that mind must be immortal, for these nine powers follow the soul, and cling to it wherever it goes. We must conclude also, that the mind cannot be divided as subjective and objective, although its action is sometimes subjective, and sometimes objective.

As each human being is an individual, a soul, entirely separated from other individuals, other souls; and as each soul has its own faculties or powers, distinct from those of other souls, therefore each individual mind is separated entirely from the mind of all others, and it is an error to claim that mind is universal, for each mind must, by necessity, be separate, distinct, and individual. No one can think for another; each must think for himself.

It is likewise incorrect to claim, as some do, that mind is the aggregate of thoughts, ideas and feelings, for, in reality, the mind itself is the performer of these results or actions. They are mental products, of which mind is the cause. That which is caused, cannot be the causer. The building is not the builder, the invention not the inventor; the sensation of joy cannot be that which rejoices.

We have shown that mind, like a fort, is continually occupied in warring with the surrounding existence; protecting us from the assault of injurious physical or mental forces; defending us against moral, mental and physical harm, and, at the same time, receiving and retaining whatever we deem useful or beneficial. All the nine faculties are thus actively employed, except during the

period of sleep, and even then, they sometimes work, as in dreams and visions.

In addition to this general similarity between mind and fort, there is a strong and individual parallelism between the duties of the soul faculties, and the functions of the various parts and belongings of the fort.

Perception, for instance, may be likened to the structure or building of the fort, for, unless we receive impressions of the external world, which can only come to us through this faculty, there will be no capital for the other faculties to work upon; that is to say, there will be no mind, for all the other faculties must remain inactive and inoperative, from lack of the capital of knowledge. Without this structure, or building, mind cannot exist. The proof of this is, that if it were possible to keep a child from the time of its birth, in a dark room, where not one of its five senses could act (granted for sake of the illustration, that its life could be sustained under these conditions for a long period), we would find, at the end of years, a human being perfectly equipped physically; a human soul with nine faculties, inhabiting this physical body, yet without a trace of mind, without a ray of thought; because the faculty of perception had not been able to gather a single impression from the outside world. Similarly, without the walls or structure of a fort, the other essential requisites of the fort, could not perform their various functions, and the fort would not be in existence.

Memory represents the intelligence office of a fort. It is the repository of records and data; the department in which the details of past happenings are preserved; for upon the tablet of memory, every mental action, external or internal, is registered, so that in time of need, we may refer to it, re-cognize and re-collect events of the past.

Abstraction resembles the military system and arrangement of the fort; the division into groups and bodies, in order that action, when necessary, may be effective.

Imagination is similar to the drill and preparation for possible emergencies; the combination of various parties and groups, in readiness for surprises or unexpected plan of assault.

Reason may be compared to the officers of the fort, who must be thoroughly versed in all the various methods of military action, and competent to decide between the right and wrong plan, in order to accomplish the most successful result.

Judgment is the commander-in-chief of the fort, who issues final orders as to what is or is not to be done.

Mental Taste may be likened to the engineers, whose duties are to examine the condition of the fort and its various component bodies; supervise the equipment of armor, minister to the comfort and necessities of all within the fort, and to correct and improve all details.

Will is represented by the soldiers, who do the fighting and perform the voluntary action of defense, by making use of the various weapons against the enemy.