internal structure of the soul, and first receives the efflux of life from the Creator. It takes upon itself an activity most perfectly corresponding to that in Him, and communicates it to the mind that invests and contains it. The Inmost is not a part of the mind, since it is a distinctly higher plane, and is above human consciousness. Though having the highest degree of activity, it does not think; but the mind which invests it, constituting a sensorium, receives its activity as affection and thought. The function of the Inmost is to receive activity from the Creator, and to communicate it to the mind, while the relative office of the mind is to receive that activity, which reception the mind experiences as affection and thought.
That there must be such an organism as the Inmost distinct from the mind is apparent, for there is that which impresses and the thing impressed. Spencer rightly reasons in saying "The term sensation . . . . tacitly, if not openly, postulates a sensitive organism and something acting upon it; and can scarcely be employed without bringing these postulates into the thoughts and embodying them in the inferences."[1] The mind is the sensitive organ-
- ↑ First Principles, p. 143.
