series of states. There must be a substratum for
the affections of consciousness. All changes are changes of
something. It is true there is a mystery involved here which no
words can make clear; yet the more deeply one thinks and feels the
more intense will be his assurance that there is something in him
which thinks and feels, or rather that he himself is a something
which thinks and feels. The best conception we can get of the soul
is that it is a subject which is its own object and a mirror for
the inner reflection of all other objects. God is not an object,
because He is the actualized infinite Subject. His thoughts are
concrete creations, the objective realities of the universe
phenomenal and substantial. We are actually finite subjects, but
with a potential infinity, patterned in free correspondence with
Him. Our thoughts are subjective reflections of His, modified by
the contents of our facultative constitution and the peculiarities
of our historic experience. What constitutes my soul is the
potentiality of all states of consciousness, actual and latent,
past, present and future. It reveals itself to me, so to speak, in
my actual thoughts and feelings. So far as these are true and
good, they correspond with and represent the will of God, and must
share the fortunes of the Divine Reality with which they are
implicitly joined. Then my soul cannot be annihilated unless the
will of God is so far annihilated. But God is infinite being, and
there is nothing outside of or counter to infinite being to
destroy it. All evil is but defect or negation. I am only in so
far as I am positive reality. Nothing of me, therefore, can ever
perish, except my imperfections; and the thought of the perishing
of imperfections is a thought of joy. Welcome, then, be the
approach of death which shall cleanse and dislimit me into
unimprisonable divineness of being, the crystalline sphere of pure
intelligence and immortality!

The only real proof of immortality in the sight of the intellect,
is the perception of the necessity of self determining entities as
the causes and grounds of the facts of experience. A series of
states implies something of which they are states. There seems to
be no possible explanation or understanding of the phenomena which
confront our experience without the conception of ultimate
individualities, indestructible subject objects, centers of
spiritual activity, monistic selfhoods, conscious egos, each of
which dis