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THE KEY OF KNOWLEDGE.
Again, in summing up the case for the future life of the soul, in the concluding chapter of the book lastnamed, he maintains :
"The fundamental axiom upon which our argument is based... is this: There is no faculty, emotion, or organism of the human mind that has not its own use, function or object. The first fundamental fact presented to view is that man is endowed with a dual mind. This has been abundantly demonstrated by the facts of experimental hypnotism, cerebral anatomy, and experimental surgery. ... The fact of duality alone, considered in connection with our fundamental axiom is sufficient to put the intelligent observer upon an earnest inquiry into the possible use, function, and object of a dual mental organism; and his first inquiry is, what possible use is there for two minds, if both are to perish with the body?' A future life, therefore, is at once suggested by this one isolated fact; and the suggestion is further strengthened by the fact that, whilst one of the two minds grows feeble as the body loses its vitality and is extinguished when the brain ceases to perform its functions, the other mind grows strong as the body grows weak, stronger still when the brain ceases to act, and reaches its maximum of power to produce observable phenomena at the very hour of physical dissolution. It is simply impossible, from these two facts alone, to resist the conclusion that the mind which reaches its maximum of observable power at the moment of dissolution is not extinguished by the act of dissolution. *** Thus we find man, as he is presented to us in the light of demonstrable facts, possessed of a dual mental organism, comprising two classes of faculties, each complete in itself. We find one class of faculties to be finite, perishable, imperfect, and yet well-adapted to a physical environment, and capable of development, by the process of evolution, to a high degree of excellence, morally, physically, and mentally, within the limits of its finite nature. We also find that the noblest faculties belonging to physical man-those faculties which alone render his existence in this life tolerable or even possible, those faculties which give him dominion over the forces of physical nature-are faculties which pertain exclusively to this life. On the other hand, we find another set of faculties, each perfect in itself, and complete in the aggregate, that is to say, every faculty, attribute, and power necessary to constitute a complete personality being present in perfection: and we
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