es us to a spiritual rank. It is just to argue that if
mindless law or boundless fortuity made this world and brought us
here, it may as well make, or have made, another world, and bear
us there. Law or chance excluding God from the question may as
easily make us immortal as mortal. Reasoning by analogy, we may
affirm that, as life has been given us, so it will be given us
again and forever.

Seventhly, faith in immortality is fed by another analogy, not
based on reflection, but instinctively felt. Every change of
material in our organism, every change of consciousness, is a kind
of death. We partially die as often as we leave behind forgotten
experiences and lost states of being. We die successively to
infancy, childhood, youth, manhood. The past is the dead: but our
course is still on, forever on. Having survived so many deaths, we
expect to survive all others and to be ourselves eternally.

There is a third cluster of reasonings, deduced from the
distinctive nature of spirit, constituting the psychological
argument for the existence of the soul independent of the body. In
the outset, obviously, if the soul be an immaterial entity, its
natural immortality follows; because death and decay can only be
supposed to take effect in dissoluble combinations. Several
ingenious reasons have been advanced in proof of the soul's
immateriality, reasons cogent enough to have convinced a large
class of philosophers.8 It is sufficient here to notice the
following one. All motion implies a dynamic mover. Matter is
dormant. Power is a reality entirely distinct from matter in its
nature. But man is essentially an active power, a free will.
Consequently there is in him an immaterial principle, since all
power is immaterial. That principle is immortal, because
subsisting in a sphere of being whose categories exclude the
possibility of dissolution.9

Secondly, should we admit the human soul to be material, yet if it
be an ultimate monad, an indivisible atom of mind, it is immortal
still, defying all the forces of destruction. And that it actually
is an uncompounded unit may be thus proved. Consciousness is
simple, not collective. Hence the power of consciousness, the
central soul, is an absolute integer. For a living perceptive
whole cannot be made of dead imperceptive parts. If the soul were
composite, each component part would be an individual, a
distinguishable consciousness. Such not being the fact, the
conclusion results that th