IN the preceding chapter attention has been paid to the evi- dences of a soul in the psycho-physiology of the waking state, or that of normal consciousness. No reference was had to the large and fertile field consisting of man's dreaming consciousness, together with the allied phenomena of trance, hypnotism, clairvoyance, and supersensuous states generally.

It is evident that if there be a pyscho - physiology of the waking state, there must also be one of sleep. As this occupies one-third of our entire existence, it cannot be safely ignored in any psychological investigation. It is hardly reasonable, in view of the wonderful utilization of every opportunity by nature, to infer that sleep is only intended for that bodily rest and recuperation to which it has been assigned by science. Furthermore, the so-called abnormal phenomena of trance, clairvoyance, thought transference, etc., representing a large "unclassified residuum" of psychic phenomena, have a most important bearing upon the question of human consciousness functioning independent of the body, and hence upon the existence of a soul.

There are also further facts and generalizations to be drawn from the study of the nature of the relation of consciousness to the human organism in particular, and to biological evolution in general, which may, perhaps, be profitably studied in connection with and as a preface to the consideration of dreaming and other supersensuous phenomena.

Taking up, primarily, then, these general considerations, we find a soul directly pointed at by the fact of self-consciousness. While consciousness of some degree necessarily accompanies every step of evolutionary development, in man alone it first reaches the condition of self-consciousness, or consciousness of consciousness. Man analyzes and examines his own consciousness. Now, analysis requires two factors-an analyzer and the thing analyzed. Therefore, self-consciousness implies most conclusively that man has become at least dual in his nature; that something has been added above and beyond the animal consciousness (which knows no "I") of the kingdom below him. One constituent of his being steps aside and critically examines other constituents. Unless his consciousness is dual and separable, it is incapable of this. No molecular motion - the materialistic source of thought and consciousness - can isolate itself and observe the mechanical details to which it owes its own existence. Such a process is inconceivable.

As we have seen, only a soul independent of its physical sense organs for its conscious existence can satisfy the conditions of the problems of self - consciousness and self-analysis.

Further consideration shows us, also, that self-consciousness does not exhaust its peculiar and proper object, which is self. If consciousness were the product of the chemico-vital processes going on within the body, it ought, as the mere expression of this, to express it fully. It would be a simple question in mathematics - a case of two and two making four. Instead of this, our ordinary consciousness finds itself occupying a body of which it knows next to nothing. Our ordinary consciousness takes notice. That there is an inner consciousness, or soul, and that this soul is intelligently conscious of every process going on within the body, is abundantly proven by recent experiments in hypnotism. This state, in which the ordinary consciousness is suspended to a greater or lesser degree and an inner permitted to function, shows that a very illiterate, ignorant person will display a familiarity with the anatomy and physiology of his or her organism, and a recognition of diseased conditions together with a knowledge of the remedies necessary to their alleviation or cure, far exceeding that of the most learned and experienced physician.

That this information and knowledge proceed from an inner source, and are not due to thought transference or suggestion on the part of the physician, is proven by unsuspected physical conditions thus described having been verified by post mortem. This strange phenomenon can only be accounted for by admitting in man a higher consciousness than that which functions on the ordinary or waking plane, and which consciousness can only exist as the functions of an independent Ego, or soul.

It is true that self - prescribing, etc., are only comparatively low planes of the conscious functioning of the soul, but this does not diminish their real significance. The point made clear by them is that normal, waking consciousness expresses only a portion - a very small portion, in reality - of the conscious powers of the soul. The fact that the soul is superior to the body, and its conscious area actually limited by the sense organs of the latter, is thus firmly established.

If, also, we examine the relation sustained by consciousness to biological processes in general we shall find that the same conditions obtain. The manifestation of divine consciousness in physical form, which constitutes nature as we perceive it, is likewise limited in its expression by its material vehicle. There is a constant struggle on the part of the inner consciousness to express itself more fully and harmoniously than the "matter" with which it is associated permits. This fact is the sole agent in and the cause of all evolution. Both man and nature are constantly trying to displace this movable threshold of consciousness which they have in common. This threshold, the point of unstable equilibrium in nature, is the battle-field wherein every contest between "matter and spirit" takes place. Here the outer form is slowly modified by the continuous efforts of the inner consciousness, seeking a more perfect vehicle for its expression. The fact that modification is possible in man and nature prophesies in both, also, unlimited potentialities of future development.

And, truly, a biological process is only possible by means of a higher or transcendental consciousness in nature. If we take any division - the vertebrates, for example - we shall find the designing idea always precedes in time its evolution in matter. The intention of nature is plainly foreshadowed in the notochord, which still persists in some of the lower vertebrates; and the prophecy of this insignificant notochord finds its realization in the magnificent elaboration of the vertebral column, with its cranial enlargement, muscular, nervous, arterial, lymphatic, digestive, and other accessory systems, which together constitute the body of the being declared to be "a little lower than the angels in heaven." Yet science would have us believe that this wonderful result is due alone to the blind groping of natural forces under the impelling influence of unintelligent law! Nay, if there were no other proof of there being a higher consciousness in nature and in man, it is shown beyond all doubt by the very facts upon which materialistic science chiefly relies - those of evolution.