The connection between soul and body, or more generally between spiritual and material, has been illustrated by the connection between the meaning of a sentence and the written or spoken word conveying that meaning. The writing or the speaking may be regarded as an incarnation of the meaning, a mode of stating or exhibiting its essence. As delivered, the sentence must have time relations; it has a beginning, middle, and end; it may be repeated, and the same general meaning may be expressed in other words; but the intrinsic meaning of the sentence itself need have no time relations, it may be true _always_, it may exist as an eternal "now," though it may be perceived and expressed by humanity with varying clearness from time to time. The soul of a thing is its underlying permanent reality—that which gives it its meaning and confers upon it its attributes. The body is an instrument or mechanism for the manifestation or sensible presentation of what else would be imperceptible. It is useless to ask whether a soul is immortal—a soul is always immortal "where a soul can be discerned": the question to ask concerning any given object is whether it has a soul or meaning or personal underlying reality at all. Those who think that reality is limited to its terrestrial manifestation doubtless have a philosophy of their own, to which they are entitled and to which at any rate they are welcome; but if they set up to teach others that monism signifies a limitation of mind to the potentialities of matter as at present known; if they teach a pantheism which identifies God with nature in this narrow sense; if they hold that mind and what they call matter are so intimately connected that no _transcendence_ is possible; that, without the cerebral hemispheres, consciousness and intelligence and emotion and love, and all the higher attributes towards which humanity is slowly advancing, would cease to be; that the term "soul" signifies "a sum of plasma-movements in the ganglion cells"; and that the term "God" is limited to the operation of a known evolutionary process, and can be represented as "the infinite sum of all natural forces, the sum of all atomic forces and all ether vibrations," to quote Professor Haeckel (_Confession of Faith_, p. 78); then such philosophers must be content with an audience of uneducated persons, or, if writing as men of science, must hold themselves liable to be opposed by other men of science, who are able, at any rate in their own judgment, to take a wider survey of existence, and to perceive possibilities to which the said narrow and over-definite philosophers were blind. _Life and Guidance._