the action through it, the connection being destroyed. So in regard to light. Interpose any medium which will not allow the light to pass through it, and I can not transmit the image by means of light. So also the nerve-medium must be continuous, in order to admit of transmitting communication through it. The mental medium must likewise be continuous, or I can not represent my thought through it. You perceive, then, this universal law in respect to communication between one mind and another, that there must necessarily intervene a medium, which must be continuous between them, and it must be such as to awaken action in the one, and transmit and awaken the same action in the other. It matters not what the plane is. They all come under the same law. Before I, by my simple will-power, can transmit a thought or idea or impression of my mind to you, there must be something between us which can take up and repeat that idea, or record it in your consciousness. If there be anything to interrupt this medium, I can not transmit that thought; so that any power whatever which can interrupt that medium can interrupt the communication. Hence, again, it appears that in all communication between one being and another, there must necessarily interpose a medium, which must be continuous from the communicator to the one receiving the communication. This brings us to the consideration of other conditions necessary for communication between two minds—the difference between the thing, the being, or the existence itself, and that by which it is made known to the mind. I stand here before you. You can see me. I am then present in each one of your minds. I am present by my form, as well as by the sound of my voice. How many of me are there here? One, of course. How many do you see? How many of my mental images are here? Just as many as there are eyes to look. My image is that by which you see me. My image is not in your mind in reality; it is represented in your mind by something proceeding from me to you. My form is multiplied and repeated wherever there is an eye to see the image which proceeds from this form. If there are two or three hundred persons present, I have two or three hundred spiritual forms; and if there were ten thousand present, I should have ten thousand spiritual forms. There is a difference, then, between the form itself and that which represents the form, and you should make this distinction. You may take as many positions as there are mathematical points in this room, and place an eye in each, and my form will be represented in all of these points. The means, then, by which you, through the eye, become conscious of my presence here, is omnipresent in this room. I am not omnipresent, but that which represents me is omnipresent, and that by which mind becomes conscious of me is omnipresent.