CHAPTER TWENTY-TWO SEVENTH STEP IN Mental Magnetism THE Realm of the Souls Mind Mind in Life LAW 1 It is a natural

law that wherever there is life there is mind There is no exception to this rule. It is seen in operation everywhere The proof of its universality is found in two ways:first, well known that all kinds of life from the lowest to the highest are attended by the presence of mentality; second, the uses to which each mental force is put are such that they can be examined and investigated. LAW 2 The nature of the wind changes with the nature of the life it occupies. In human beings, except infants of very recent birth, the mind is a reasoning force in its distinctive character; that is, the kind ofmind that seems most prominent in humanity is the faculty of

reasoning. In the lower animals the mind varies from the memory-nature, or semi-reasoning faculty, as is seen in the elephant, the horse, dog, cat and others, down to blind instinct. In miseroscopic life the mind exists in the form of executive commands, directing the cell or organism to perform certain duties. That a vegetable cell has a mind is clearly seen in its structure and in its activities. This brings us to the statement of the law which defines the character of a mind; for there may be a disagreement at the start as to what is meant by the word. LAW 3 A mind is the direct governing power of the life it occupies. The word "direct" is used to indicate that there is a general governing power that controls the local or specific master of each form of life. A man possesses a mind; it directs all his actions, enterprises and plans; it directs his voluntary thoughts and may control those that are involuntary; but this mind is loaned to him by nature and her God. To claim that the human mind is not a governing power would imply

that a man can get along without it. Experience shows that he cannot. The moment that he ceases to be governed by his mind he becomes deranged. If a temporary passion takes possession of him, his mental government is set aside for a period, and he may kill his best friend or slay himself. If his mind becomes a governed power from any earthly cause, instead of a governing force, he is insane and must go to an asylum; if from any heavenly cause, he ceases to be a free agent. For these reasons it is necessary that every human mind should be permitted to remain what it was ordained to be, a power dwelling within the life of the body and governing that body. Responsibility is thus fixed. The human mind learns by experience, of its own or of others, what kind of government is best for the guidance of the body; and, in proportion as it selects the best, it produces happiness. Having seen by Law 2 that the nature of the mind changes with the nature of the life it occupies, we must regard this law as the most important for the present. It is the first step in the line of proof that the soul has a mind, and that it. is directly governed by it. In order to understand how a different kind of mind may occupy a different kind of

life, we must, examine a tew well known cases. Life begins with the vegetable cell; and, as far as it can betraced by science, it proceeds to the human intellect. The seems a very simple structure; but it is tremendously complex. The human mind is intricate beyond all comprehension. As mental forces proceed, they become more and more elaborate. As a general rule the dominant physical mind of the human body is designed as a reasoning power, the office being to take advantage of knowledge and to build upon experience, The higher species of brutes have minds that depend chiefly upon memory, but without the power of reasoning. The lower species have minds that depend chiefly upon instinct. The cell is either animal or vegetable, but, is regarded generally as vegetable. Its mind depends chiefly upon purpose It will thus be seen that there are four classes of mind in the scale from the cell to the human being: 1. Purpose. 2. Instinct.

3. Memory. 4. Reason. The lowest is purpose; and that mind does not possess instinct memory or reason; it pursues a fixed line of conduct from which it never materially deviates. The second in the scale is instinct, which is the chief power of the highest brutes. It includes purpose, but does not include memory or reason. The third in the scale is memory, which is the chief mental power of the highest brutes. It includes purpose and instinct, hut if does not include reason. The fourth in the scale is reason, which is the chief met power of humanity. It includes purpose, instinct and memory, as well as reason. That is, it includes all four. It is agreed that the species below man do not possess the power of reasoning, although they have animal cunning, which is so very acute that it may resemble some form of reasoning. But this quality is a combination of memory and instinct. As such it is an interesting study. That the higher species below man do possess the power of memory is well understood. The elephant, has given exhibitions of this faculty in a

degree so remarkable as to excite the greatest wonderment. He is able to remember many things through long lapse of years that the human mind seems to forget. The same power in less degree is found in the horse, the dog, the cat, the crow and other species, and it is the guiding influence of them all. The cat, as wayward as she is, learns where she is fed, who feeds her, the door she enters at the time of meals, the place of sleeping, and all else that guides her in her daily routine. On severely cold nights she knows the door that leads to the chilling blasts, and makes herself missing in the direction of the warm cellar if she is able to do so. The sound of a dinner bell, or gong, or the whetting of knives, will hurry her to the eating place. We recall, when quite young, the method of a baker who was infested with mice and who raised cats as a means of destroying them, who always fed his cats at irregular times. When he wished them to come to their meal, he would whet a knife on a steel and in a few seconds the floor would be carpeted with cats. Any sound, any action, and fixed time will suffice to bring them. The memory of the horse is too well known to be discussed; and this may be said of all other species that possess this faculty as the chief guide of their conduct. As we descend the scale we come

to the faculty known as instinct. It is not possessed by the cell, nor by any vegetable species, for they rely upon a governing power known as purpose. Instinct is much more varied than purpose, but has no memory; or, if it has any memory, that faculty is not dominant. At the base of all life is the cell. It is a mass of protoplasm which contains a nucleus; the nucleus contains a nucleolus, and this a center; with the probability that this inward part is endless; at least it goes on as far as the strongest microscope can see. The cell is a marvelous piece of life. Formerly supposed to contain four chemical elements, it is now known to contain many. Its mind is located somewhere in the inner recesses of the nucleus, and it is many-folded in its purpose. Its two chief missions are to produce itself, and to produce the organism of which it is a part. Every kind of life is composed of cells. The human body began in a cell, was developed by the addition of cell after cell, and is maintained by a continual supply of cells. Trees plants, grass vegetables, fruits grains, microbes, insects, animals and man are all begun in a cell, and have groen from the addition of cell after cell to each other, following the fixed purpose that was

entrusted to the first cell. The mind of the cell pursues a double purpose; the first is to produce itself; the second is to produce a life of which it and its kind are parts. Nothing but death will deter it from carrying on this double purpose. In the nucleus somewhere within the bidden recesses of the central force that controls the cell, is its mind, or purpose. The first step in the work of a cell is to make more of its kind They are all like the parent cell. The next step is to arrange the various collections of its offspring into certain lines, groups and structures. The germ-cell of a bean will, when it begins to grow, first make more cells like itself; then it will begin to arrange those cells into conditions that will build the structure of a bean-plant, a bean-flower, and a bean-seed. The pea-cell will not produce a bean yet it looks like it in its first form. Another cell thai look. like it will grow to a cabbage; another to corn; another to celery ; and so on through thousands of different plants. The first cell are alike in general appearance; not the germ collection of cell . but the individuals that make up the germ, for they are the powers that build by multiplying. Each is a complex world in itself and holds many of

life's mysteries. Animals originate in a single cell. The egg may be composed of many minute cells, but when the egg begins to grow, these little beings are all alike and do nothing in the start but try to become numerous. When the numbers are sufficient they then make certain lines, plans, shapes and structures, all solely by the way they arrange themselves. They have no leader, no captain, nor commander; they are all alike at first; and this wonderful power of arranging their lines and masses must come from their own inner purposes. The protoplasm is identically the same that composes the body of the dog, the horse, the flea, the tree, the bird or the human being, when these cells begin to build different kinds of life. If is all nothing but a mass of protoplasm in tiny microscopic drops, each containing a central substance in which is lodged a double purpose. There is in this purpose a fixed knowledge of what is wanted of the cell. If you could take a collection of the same cells that build the body of the young eagle, and change the arrangement of their lines and masses so as to present a certain plan of a different kind you would lay the foundation of a horse. It is like the blocks which children use to

build houses. Give the child a large number of tiny blocks, arrange them so they can be fastened together as they are used, and then direct the child to make lines, masses and openings in a certain way, following every detail of a fixed plan, and you will see a palace rear its walls in miniature. Let the same blocks be arranged in a different way, but the identical blocks be used, and a hovel appears. Again take the same blocks and select a new arrangement and you will have a boat. New combinations are always at hand. The secret of the different species of the animal and vegetable kingdoms is in the arrangement of multiplied forms of that one basis of all life, the tiny cell. It is flexible and takes any shape in itself that is suited to its position in a line or mass; hence it has an advantage over a block. While these little cells are all protoplasm, they can do nothing without the nucleus, the nucleolus and the inner id. Its purpose is directed from within that center. If the command is to build an oak, or an elm, or a pine, each cell will go to work and obey the order without varying. But the obedience consists in arranging its progeny of little cells to suit the needed shape of the structure. This is not reasoning. It is not memory. It is not instinct.

It is purpose. Such purpose could not exist without the presence of a mind. It may be called by any other name, but it will remain the same thing purpose. It may be claimed that a divine care holds watch and ward over each tiny cell, and its mind. Even if so the mind is in the cell. The fact that every sparrow is the object of special solicitude by the Supreme Being does not deprive that bird of its brain and its instinct and its memory. All persons, all animals, all insects, all cells, all plants are governed by a controlling power above us; but each individual is nevertheless provided with a governing power of its own so that it can work out its life and destiny along lines that were fixed millions of years ago. LAW 4 Every class of life includes in its mind the mental powers below it. The classes of life are five: 1. The cell. 2. The lower animal. 3. The higher animal. 4. Humanity. 5. The soul. The mind of the cell is purpose. The mind of the lower animal is instinct.

The mind of the higher animal is memory. The mind of humanity is reason. The mind of the soul is yet to be named, as its special powers seem to be many. It includes all the mental endowments of the classes of life below itself, such as purpose, instinct, memory and reason; and it also possesses powers that are far in advance of the greatest of these. The seven realms of mind are not identical in numbers with the five classes of life. Humanity, apart from the soul, holds the mental powers of the first four classes of life; but, with the soul, it holds the possibility of the power of the fifth class; thus spanning the whole range. But instinct, the governing force of the lower animal, is not actively present in human life except when reason is weak; its nobler form is intuition, and as such it plays an important part in the higher attainments of the human mind. The first realm, animal cunning, is the direct inheritance of the brute creation, a mixture of instinct and memory. The second, third and fourth realms, the daf, ool, and intelligence, are three states of the human governor, reason. The fifth realm, genius, is a

multiplied form of the fourth realm, intelligence. The sixth realm, intuition, is an exalted form of instinct; the latter being present in the early part of a child's life, then subsiding as reason is developed, and subsequently cropping out in evidences of a much keener power than is usually attributed to human intelligence. The seventh realm, the soul's mind, is the intelligent part of the soul itself. It includes purpose, memory, reason, intuition, and something else. That something is worth studying, and it will claim our attention in the chapters that are ahead.

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