being intensified by the power imparted to it by Substance, contradiction becomes dangerous and unwittingly a power for unthinkable evils.

We have heard a great deal of the Jesuits, in fact they have long been regarded as an evil influence whereever they have operated. They have, in the language of one of their own number, been driven out of every country in the world and out of some countries five times. Their name has become almost universally odious. Yet their men have been successful beyond all other branches of the powerful institution they represent. They have been educated, polished and trained to meet the intellectual as well as the mediocre and humbler thoughts of life. Often they have been the models of piety, sincerity and everything that goes to make up what constitutes Christian kindness. Besides, their endurance, fortitude and unflinching courage in times of great danger have been little less than supernatural. Their financial acumen has been always equal to their religious zeal wherever they have secured a foothold.

The Origin of Mental Species explains this power by the discovery that the knowledge of Spirit-Substance, which the Jesuits in a degree have had, intensifies the power of the human faculties and makes possible to those who possess it achievement impossible to others. However, their failure to accomplish their purpose, added to the fact of their constantly overreaching themselves, makes quite evident that their power is merely intensified human selfishness. This discovery that Spirit strengthens the human ego, which is all selfishness, explains the cause of the evils which have beset

the pathway of the Jesuits as well as all other peoples endowed with power derived from Substance. Had the Jesuits eschewed property and temporal authority, personal and institutional, there would have been another story to tell about them. So ambitious is the human ego, so persistent is its claims and so subtle its self-deception that alone and unaided in the natural world it is ever its own enemy. When, alas! this human ambition and love of power are intensified by a power that no human or natural power can withstand, where is there hope?

The mysterious arts and intrigue of which the Jesuits are accused are nothing more than the impetus given to their efforts by their knowledge of Substance. We have noticed in our investigations of moderns who have seen Substance a marked tendency to turn their newly acquired faculty to the manipulation of language for the purposes of deceit. However, they themselves were more often the victims of this deceit than those they would deceive. This was apparent not only in their personal conversation but became concrete in their organized efforts. In fact their organized efforts were nothing more than natural cunning potentized through the power they derived from Substance. This comes from their believing that all knowledge, experience, or intelligent research is inferior to their direct revelation. For this reason they do nothing by comparison and thus the potentized human faculties, through which all human interpretations must be expressed, revert to their primal predatory cunning.

In fact this zeal for spiritual sensuousness, destroying as it does the accumulated inspiration that constitutes civilized enlightenment, results in a reversion to

the animal nature.

This is an appalling conclusion to reach but accounts for the failure of these people to realize the injury they do and the suffering they cause. That the Revealed sense destroys the thoughtout natural senses there is no doubt and when these senses are destroyed there is nothing left except the felt-out mind and its thought-out deception or animal instincts of self-preservation. This conclusion accounts for two things which are a great factor in our life; one is the warfare of science and religion and the other the failure of revelation to inspire intelligently defined principles.

The story of the Jesuits is the story of this miracle working evil element whether ancient, apostolic or modern. Extending this secondary or adaptive variety, for it is not a species, we see why human hatred, which is always revengeful, becomes, when this hatred is intensified by the abuse of borrowed power, a torturer and finds joy in human sufferings. The growth and development of that disposition of the human mind to compel everyone to agree with it are hereby traceable throughout all of its varied expressions to the perversion of that holy sacredness with which it surrounds itself for inquisition and torture. Nowhere can we find an explanation of this strange phenomenon. Apparently with all of their perspicacity and erudition the Jesuits have never discovered it. Neither have their critics discovered it. To do so required a knowledge of God so complete that fear of Him vanished, which made possible the discernment of the evils done in His name. I am convinced that when this deception is understood and avoided there will be an impulse given to religious

infiuence such as has never been hoped for by the most zealous religious enthusiasts.

Another effect which comes as a result of the stimulation of preconceived ideas is the fear of reading something which may contradict these ideas. Furthermore, ideas held tentatively before the availableness of Substance become obstinate under its influence and when opposed develop intense bitterness and hatred. Thus is closed the very channel through which they might receive knowledge necessary to the realization of their inconsistency whereby truth is able to appear.

Now sick

One of the reasons why this has not been discovered before is the fact of its being unthinkable and if thought unbelievable. But while on this vital subject let us make an illustration which will throw some light on this forbidding aspect of human affairs. When a man is ill to the extent that he must lie in bed he is unable to do either the evil or good that a well man can. ness is the absence of Substance and, this being the case, when Substance is restored man is, as a result of renewed strength, able to be an instrument for more evil or more good. Here is an obvious illustration of the way in which Substance-God can be used or abused by human faculties. Remove from the felt-out mind entirely its unconscious utilization of Substance and the felt-out mind would cease to exist. Here again is made obvious the remarkable situation of the existence of something that is not a part of Substance and exists without its conscious consent. We have cited the instance of the sick and enfeebled felt-out mind being restored to strength and activity by Substance with the possibility of the perversion of the power contributed

to it by Substance to the evil desires of the felt-out mind. We can by extending the illustration see in the case of a diseased thought-out mind, when classified as insanity is restored to health and intelligence by Substance, it may pervert this health and intelligence to evil uses. Herein lies the secret of failure of the institutions created by the holiest of men, endued with noble sentiments and endowed with the Spirit of God. Could anything be more depraved than the human mind which, while pretending noble purposes to itself, is all of the time exercising its depraved influence to pervert, not only love and wisdom, but health and strength derived from the holiest source to the basest of purposes? How subtle is its deception when we realize its greatest field of activity is where the most good is obvious! We can, as a result of this discovery, see how people pretending and meaning to lead exemplary lives, are criticised for and actually do practice the meanest of deceits. If this is true of the individual who at times, at least, feels the countervailing influence of Substance in his own consciousness what, we ask, are the possibilities of this subtle deception in organizations where this countervailing conscience does not exist? Here we account for the oft repeated expression in courts where corporations are on trial: "A corporation without a soul." This however applies to all of them whether financial, civil, political or religious.

Let us pause here for a moment and contemplate the existence of something without a soul. We have often seen even at its darkest periods mankind individually and collectively feel the influence of something which Paul described as "making intercession for us with