What, then, becomes of individuality, personality, free-will? Must we, as the great dramatist said, “confess ourselves the slaves of chance, the flies of every wind that blows?” Not yet. That we are subject to our surroundings and our history; that our forefathers, though dead, have not relaxed their parental grasp; that time, clime, and spot master thought and deed, is all true. But above all is Volition, Will, a final, insoluble, personal power, the one irrefragable proof of separate existence, not itself translatable into Force, but the director, initiator, of all vital forces. _The “Psychic Cells.”_—Mind brings man into kinship with all organic life. Long ago Aristotle said if one would explain the human soul, he must accomplish it through learning the souls of all other beings. The physiologist explains mental phenomena as the function of specialised cell-life. He points out the cells, strange triangular masses in the cortex of the brain, with long processes and spiny branches, touching but never uniting. In the lower animals the network is simple, the branches short; as mental capacity advances, they become more complex and longer. These are the “psychic cells” in whose microscopic laboratory is worked the magic of mind, transforming waves of impact, some into sweet music, others into colour and light and all the glory of the landscape; changing sights and sounds into emotions of joy or dread; transmitting them into passions or lusts; assorting the gathered stores of comparison, and from them building ideas base or noble, and awakening the Will to direct the use of all. _The Question of Soul._—But, it will be exclaimed, in this discussion of Mind, is nothing to be said of a _Soul_? Has man not an immortal element which removes him infinitely from the brute which perishes, and which guarantees his personal existence after death? The answer of modern science is that between “mind” and “soul” no distinction can be drawn; and that this very quality of “ideation” is not a sudden acquisition, some free gift of the gods, bestowed full-blown and perfected, but the development of a very slow process, traceable in its beginnings in some beasts, faint in the lowest men, strictly conditioned on the growth of articulate expression, far from complete in the ripest intellects. It neither excludes nor assumes persistence after corporeal death. We may use the word “soul,” therefore, because it is rich in associations; but use it as a synonym of “mind.” The soul is not some transcendental substance outside of the individual, but exists by virtue of the connection of his psychic processes with each other. This does not lessen the reality of his personal existence, but explains it.