he soul knows its
own existence. It is the immediate knowledge of any object whatever, and
seems to comprise, in its broadest signification, both matter and mind,
for all objects are inseparable from the cognizance of them. Hence, the
significance of the terms, subjective-consciousness and
objective-consciousness. People are better satisfied with their
knowledge of matter than with their conceptions of the nature of mind.

THE NATURE OF MIND.

Since this subject is being discussed by our most distinguished
scientists, we will conclude this chapter with an extract from a lecture
delivered by Prof. Burt G. Wilder, at the American Institute:

"There now remains to be disposed of, in some way, the question as to
the nature and reality of mind, which was rather evaded at the
commencement of the lecture. The reason was, that I am forced to differ
widely from the two great physiologists whom I have so often quoted this
evening. Most people, following in part early instruction, in part
revelation, in part spiritual manifestations, and in part trusting to
their own consciousness, hold that the human mind is a spiritual
substance which is associated with the body during the life of the
latter in this world, and which remains in existence after the death of
the body, and forms the spiritual clothing or embodiment of the immortal
soul; and that the individual, therefore, lives after death as a spirit
in the human form; that of this spiritual man, the soul is the essential
being, of which may be predicted a good or evil nature, while the mind,
which clothes it as a body, consists of the spiritual substances,
affections, and thoughts, which were cherished and formed during the
natural life.

Together with the above convictions respecting themselves, most people,
when thinking independently of theological sublimations, feel willing to
admit that animals have, in common with man, fewer or more natural
affections and thoughts which make up their minds, but that the inner
and immortal soul, which would retain them as part of an individual
after death of the body, is not possessed by the beasts that perish. In
short, the vast majority of mankind, when thinking quietly, and
especially in seasons of bereavement, feel well assured of the real and
substantial existence of the human mind, independently of its temporary
association with the perishable body.

But in antagonism to this simple and comforting faith, stand theological
inco