It must not be forgotten in this connection that the subjective mind is the soul, or spirit, and is itself an organized entity, possessing independent powers and functions; while the objective mind is merely the function of the physical brain, and possesses no powers whatever independently of the physical organization. The one possesses dynamic force independently of the body; the other does not. The one is capable of sustaining an existence independently of the body; the other dies with it. It is just here that the ancient philosophers made their greatest error; and that error has been transmitted down through all the ages. They recognized the dual character of the mind, but saw no fundamental difference in the functions of the two minds. It never occurred to them that there was, or could be, any limitation of power in either that was not common to both. They recognized man as a trinity, the three elements of which are "body, soul, and spirit." The soul, in their system of philosophy, corresponds to the objective mind, and the spirit to the subjective mind. They considered only the functions of the two minds as minds, and constantly regarded the two as possessing only co-ordinate powers. Or, if they regarded them as entities, they considered that while each was an entity, it was, somehow, inseparably joined to the other in function and destiny. Hence, according to their philosophy, if one survived the death of the body, both must survive it. This fundamental error shows itself, in various forms, in every system of philosophy, from Plato down; and it will continue to breed confusion and uncertainty in the human mind until the fact is recognized that the subjective mind, or spirit, as Plato designates it, is a distinct entity, possessing independent powers and functions; whereas the objective mind, or the "soul," of the ancient philosopher, is merely the function of the physical brain. This latter proposition is demonstrated by every consideration of its powers, functions, and limitations. Its powers wholly depend upon the physical condition of the brain. They decline as the body weakens. They become deranged and useless as the brain becomes disorganized from physical causes. Its distinctive functions pertain solely to physical existence. It has the power of independent inductive reasoning to compensate for its total want of power to perceive by intuition. But, as I have already pointed out, inductive reasoning is merely a laborious method of inquiry, and pertains wholly to our physical existence. It would be as useless to the spirit in an existence where all truth is perceived by intuition, as a tallow-dip in the full blaze of a noonday sun. It may be set down as a maxim in spiritual philosophy that there is not one power or function of the objective mind which distinguishes it from those of the subjective entity, that could be of any service to the latter when it is freed from its earthly environment.