Consciousness is the official staff, whose business it is to keenly observe and report all the movements and actions of the enemy, as well as the internal actions of the fort, so that the conditions inside and outside, may be under thorough scrutiny and perfectly understood.

By this line of comparison, we show clearly, that mind is a collective name given to the nine faculties of the soul, when they are united in action, for a specific purpose.

The question arises-"What is the difference between the soul, spirit and mind?" Soul and spirit are often used synonymously, although soul is the intelligent essence, and spirit is the measure of its comprehension. The equivalents of the two terms are found in the oriental languages. In the Hebrew, "nephesh" means breath and is translated "soul; while "ruach" means "air," and is translated "spirit." The Orientals sometimes term the intellectual essence "nephesh" and sometimes "ruach," because it is fine and invisible. In ancient times, before the lighter gases had been discovered, they could not find more appropriate terms to represent the intelligent essence in its fineness and invisibility. Undoubtedly also, they

associated the soul with the breath, since the action of the soul faculties begins when the breath first enters the physical body, and ceases with its going out at the moment of death.

Mind is sometimes used figuratively to mean the soul, as for instance, in the expression "his mind is at rest;" exactly as we say the "king has

commanded," "the czar has arrived," thus using their titles instead of mentioning their personalities. When a man dies, we say "His soul has departed," "His soul is at rest." We do not say that his "mind" has departed.

In the figurative expression, "Eyes have they but they see not; ears have they but they hear not," the meaning is, that there are souls who do not utilize their faculties in the right way, to get understanding.

Thought is simply the action of the soul faculties. Intellect, in one sense, is mind; in another sense, it is the knowing power of the soul. The human soul, endowed with the nine great faculties or powers, stands next to God in rank and degree, the only difference between God and ourselves, being the essential fact, that He knows more than we are capable of knowing. God is Infinite, and His intelligence is the aggregate of Infinite powers of soul, while we are of finite essence, limited in this existence, to knowledge derived from collective action of the nine powers of that essence which powers, when in action, we term Mind.

CHAPTER III.

LIFE.

Life is that power or activity inherent in the soul, which enables the soul faculties to work together in union and affinity. It is the means by which the soul connects itself with its body, and establishes communication with the outside material and spiritual existence. It carries all impressions and messages from the outside to the inside, from the inside to the outside, and from the inside to the inside, and runs to and fro throughout the nervous system, performing all the voluntary motions of man, in harmony with the power of will.

The word "life" is used in a general sense, to express a great variety of meanings. The life of anything denotes its state of existence. For instance, the condition in which a tree, or the body of an animal, has the capability of exercising its natural functions, is termed the life of a tree or the life of an animal body. In reality, however, that power of chemical affinity and mechanical operation which governs the development and maintains the existence of a tree or body, is the power of growth, and not the power of life. The power of life is therefore specifically restricted to the soul, since it is inherent in the soul. The human body, which is but the soul's temporary residence, possesses, like the tree, the power of growth only.

Man, the combination or partnership of a living soul and a material body, therefore possesses both the power of life and the power of growth; the former controlling his voluntary motions, the latter exercising control over his motions and functions which are involuntary.

A further analysis of the power of life, necessitates more extended explanation of its peculiar duties and action. By it, every impression from the outside to the inside, every communication from the inside to the outside, every introspection from the inside to the inside, is delivered to the faculties of the soul, enabling each one of them to perform its characteristic function toward the thing cognized, and, at the same time, to work in union and affinity with the others. The power of life is therefore the current or medium of cognition. For instance, if we see a horse running wildly toward us, the power of life delivers the impression of the condition of the horse, to the faculty of perception, and to all the other faculties as well, so that each one of them may be able to perform its special function concerning the impression, and prepare the mental action by which we may escape from a position of danger.

The power of life is also the carrier of the action of each faculty to the other faculties, constituting the medium of introspection or inter-action of the faculties. For example, the action of memory is carried by it to all the other faculties; the action of the other faculties is carried by it to the memory, and so on throughout. This exquisite and har