The objective mind, as it may be called, is what we all know as mind or intellect, that part which deals with external objects, getting its impressions and reaching its conclusions from observation. It is differently affected in different individuals by such purely physical things as sight and hearing. For a proof of this, ask any two persons who have seen and heard and been affected by something you have seen and felt, to describe its effect upon them, and the mental picture they have of it. Not only will they not agree in detail with each other, but you will find that neither has seen it in the same way that you have. Modern science cannot accept the statement that foreign, mysterious agencies control the mind during sleep; but may not some such experience as that which Iamblichus describes, come to us in sleep by the spirit working, not from without, but from within us? Our spiritual nature is freed at night from the incessant calls that beset us during the day. In the calm that comes over it in the night-time the doors of the storehouses of memory may stand wide open before it, and it may lead perhaps a broader, fuller life. Professor William James has shown that in our waking hours, each of us is not so much a single self as a cluster of separate selves—a business self, social self, the material self, and so on—all making up the man as his casual acquaintances know him. Professor James found that in every individual there is rivalry and sometimes discord among these partial selves. Now may it not be that in the silence, these warring factions lose their identity in a state of broader conscious life, and merge themselves into a harmoniously acting “Spiritual Me”? From the standpoint of this spiritual self, then, the waking state shows only the objective aspects of the mind. It is that understanding which shows us all men working, whether willingly or unwillingly, for the common good, and each receiving what he needs or has power to use. It is a recognition that all men are comprehended in the Spirit’s plan, that nothing can be for the common harm; that even mistakes work out for good, and that life gives to each the experience from which he will get most development and the power which he can best use and relate to his whole life. From the spiritual standpoint the subjective mind is the indwelling life of the soul; and its growth a matter of gradual self-attainment. At its highest stage it is the realization of that which we have in common with everyone—that understanding and that consciousness of the law of harmony which makes us love all mankind, and live in communion with the love that is the substance of all things. The separate self does not appear at all on the horizon of such thought and purpose.