mental and spiritual laws, in order to determine its basis and ground, and decide upon its harmony with fact. Reason is the logical faculty, by which we distinguish truth from falsehood, right from wrong, fact from fiction, etc.

Judgment is the fiat of reason. It takes full consideration of the conclusion of the reasoning power, comprehends its logical standpoints and arguments, then issues final decision concerning the question. This faculty is the governor, or commander-in-chief of our faculties; the arbiter, who issues final sentence upon every question submitted.

Mental Taste is the faculty which examines every external or internal impression, and discovers its beauty, attractiveness, grandeur, perfection, or the reverse. This faculty is the basis of appreciation, inclination, emotion, enjoyment, pleasure and desire, or that which is contrary to them. We therefore find, that those who possess highly developed mental taste, are naturally inclined to be governed by their desires and sense of pleasure. It is the foundation of love of art, and appreciation of the beauties of nature. It underlies the sense of humor. Artists, musicians, poets, possess it in a high degree. Mental taste is the basis of culture, which may be defined as the capacity to understand, and willingness to accept that which is true and beautiful.

Will is that faculty which intentionally causes and controls the performance of all our voluntary actions, mental and physical. It is that great gift of independence, with which God has endowed the

soul of man, in order that he may be able to choose and do whatever he likes, and be responsible for his actions. In truth, it is the God-power of the faculties, since none but God and man possess it. It has been bestowed upon man, to enable him to become a high creature. By its use, man is fitted to grow and develop from a low limitation, to a higher and wider one. Without it, we would not be capable of development or progress. If we act according to the emotions and desires of mental taste, using our will for the gratification of them contrary to the rulings of reason and judgment respecting these actions, we usually commit mistakes, and do that which is wrong; but when we harmonize mental taste, reason, and judgment, in our action of will, we incline to the strongest possibility of doing right.

Consciousness is the monitor of the soul. It reports to the soul, every action of the other faculties. By this faculty, we recognize our own existence and the existence of the world outside of us. By it, the soul not only knows, but knows that it knows. Thus, when we perceive an outside object, consciousness reports at once to the soul, that we are perceiving, and we are cognizant of our own existence, as well as the fact that the outside object exists. When we perceive, remember, classify, imagine, reason, judge, select, or will, the faculty of consciousness reports these actions to the soul. Thus the soul is made aware of all impressions from inside to outside, outside to inside, and

inside to inside, and informed of what is going on throughout the circle of its limitations.

This is but a brief analysis of the functions of the nine faculties, the existence of which, prove the existence and immortality of the soul. They interweave and interwork in the most exquisite harmony of action; depend upon and support each other in perfect logical sequence, from the foundation basis of perception, to the apex of consciousness. Having perceived, we can remember; memory furnishes its capital for abstraction; imagination is then possible; having these powers in action, we can reason; judgment is the outcome of reason; mental taste exercises its function after judgment; will enables us to seek and do what we wish; while consciousness, the crown and glory of our nine soul powers, is cognizant throughout.

With the certainty of a life hereafter, we should strive to understand our relationship to God our Creator, and our duty toward Him; endeavor to accomplish the purpose of our temporary sojourn here, in order that we may be ready, at any moment, to go to the other side, with happiness and confidence.

CHAPTER II.

MIND.

Mind is a collective name given to the nine faculties of the soul, when they are united in action, for a specific purpose. We are souls. The soul is the individual, the man; a prisoner in the body. Through the five windows of the senses, impressions come and go; through them, the nine faculties work, and the soul gathers knowledge of the surrounding existence. The soul knows. Knowledge is the ken of the soul. Mind is the term given to the soul powers when united in action.

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In all psychological investigation, we are confronted by the necessity of defining fundamental terms. All terms are arbitrary, but without them there can be no expression of thought. Conflicting opinions among psychologists, arise chiefly from the misunderstanding and nonconformity of terms.

The definition of mind has always been, and still is, a bone of philosophical contention. Volumes have been written upon it, and definitions have been as many and various as the philosophers themselves. Each one has defined mind, according to his own standpoint of ideas, and the result is, that scarcely two agree. Some teach that mind is the spirit of man; others that it is the soul, or some of the faculties of the soul; we are told that mind is reason; that it is consciousness; according