groanings which cannot be uttered." But the institution which exists only as a necessity growing out of the relations of human beings has none of this consciousness and moreover it finds no place in it except that which is defined by the human mind. It is a well-known fact that when the zeal of the founders of an institution ceases decay sets in. The institution will not of itself and alone suffice to keep up perennial regeneration. America, for example, is not a geographical location; neither is it founded on tradition linked with the mysterious past. The human absolutism of monarchical peoples is its very antithesis and the ultimate abandonment of human power its goal. America was received through the vision of the mind by an inspired people. To be more exact, it was not conceived but perceived and as long as we perceive this America it will live. However, should we become so obsessed with materiality as to lose this vision and revert to bodily vision we will again fall to the level of human absolutism with all of its deceits and calamities. The organization, instead of being a channel for the expression of the nobler sentiment of man derived through the vision of the minds, does worse than cease to exist. Here the human mind substitutes itself for the Substance of the zeal of its founders and, disguised under the words and symbols of its founders, the organization continues to exist by prostituting noble purposes to its own end and consumes itself and the lives on which it has thrived. This, when understood, will account for the rise of what have been termed infidel nations and the decadence of what have been termed religious empires.

Here we find the cause and origin of the economic movement growing out of the insufficiency of religious

institutions and the appearance of inglorious prophets. The law of compensation, though never complete in this world, is ever striving to compensate for the insufficiency of the world's institutions. This is the intercession of that Power that is ever striving to make Its usefulness known to man with groanings which cannot be uttered.

The revealed species, of which there are a few, the religious species of which there are many, and the ethical species, which is rapidly increasing in numbers, constitute the three great enlightened species of which the others are varieties. The first of these becomes conscious of the existence of Substance and devotes itself to the contemplation of Substance as a luxury. Believing this consciousness will right all of the wrongs of the world it strives heroically to get all to see this soothing grace. However, while this effort is going on, the organization of civilization continues its existence with little regard for the strivings of these zealots. The fact that the power they proclaim never attaches itself to anything unlike itself never seems to have occurred to this species. The substratum of itself which constitutes the real life. of all animated beings and which is always ready to blend with itself is lacking in the institution. Moreover, words will not put it there. A personal consciousness of its existence will not put it there. Substance alone has an affinity for Substance and there is no Substance in the human organization.

The religious or believing species which merely believes what the revealed species knew continues the work of the revealed species without the Substance necessary to the purification of the human thought, which purification must precede reform. Without power to do the

works which the revealed species can do, works necessary to the proof of power, this species begins to make apologies and excuses for the insufficiency and absence of God in this world and naturally the ever-present deception of the human mind is there to postulate beyond the grave what the revealed species said could come to us here in earth. This species, being neither a religion which has power nor a sense of practically organized inspired thought, deteriorates into a warfare of human opinions.

The ethical or inspired species is the result of the influence of Substance on the highly attenuated thoughtout mind and its value lies in its remarkable faculty of defining Absolute intelligence in human language and thereby reducing it to human usefulness. Knowing that all good is supernal and that to be useful this good must be interpreted and defined it neither abandons the human race as hopeless nor regards the merely natural as the ultimate good. Having learned from the process of the ages that knowledge is derivable even without knowing its source this species continues to explore the kingdoms of thought in search of more knowledge. Instead of making laws it searches for wisdom-the wisdom that will prevent man from colliding with an invisible God, brute nature and his fellow man.

CHAPTER XX

THE VARIATION OF SPECIES UNDER DOMESTICATION

One who has felt the Divine energy of Truth and realized thereby a surcease from the bitterness of the flesh can imagine some fortunate being, unhampered by organized society or conventional laws, falling heir to this inheritance. The imagination easily distinguishes the light in his eye from the highest expression of human ecstasy around him. With head erect in holy contemplation and light of foot like some disembodied being, he would wander from place to place endeavoring to communicate to other beings like himself the glory that is his.

But the world no longer welcomes a man coming to it wearing a sheepskin and eating locusts and wild honey. In fact, it does not stop at rejecting him but tells him to go to work and earn a suit of clothes and a meal ticket. Organized society must of necessity have tribute to defray the expenses of its existence. It demands that he either own land and pay taxes or else he must pay rent. This too in the face of the alternative of being sent to jail where he must pay for his food and lodging by energy expended in the interest of the organization. Such is the penalty exacted of us for knowing that we are naked.

It is easily discernible why the nomadic tribes would be most susceptible to the influence which comes to us through contemplation. Equally true is this of pastoral peoples whose simple wants are in keeping with their simple nature. Poverty, which is a relative term and exists only in the same ratio as wealth and as a result

of the fiat of organized society, is a small factor among primitive peoples. Their own nearness to nature and reliance on the natural fertility and fecundity of nature causes them to typify God's loving care and bounteous plenty by the self-sustaining sufficiency of nature.

But, the ever increasing demands of the thoughtout mind develop a proportional demand on nature. This results in two things: intensified cultivation and transportation. Increased area results in demands for transportation facilities and intensive cultivation, for the purpose of avoiding transportation, demands tools and methods. These demands on the inventive faculties necessarily develop these faculties. Here ecstatic joys give place to joys growing out of human sufficiency. Permanent location sets metes and bounds, which afford opportunities for cunning and inspire justice. The economic and ethical life begins to attract the attention and the supernal becomes more and more difficult of application.

At this period the thought-out mind begins to make application of its powers derived from its knowledge of the Divine and natural. Heretofore the blending of these two has sufficed, but the exactions of thought-out living demand constructive thought, correlated ideas and institutions. The Revealed or Spiritual, the Inspired or Ethical and the natural or temporal become the trinity which constitutes the main factors in civilized existence. The good will war with the evil in each and the mistaken ideas of good and evil will war with each other's source until reason reveals the true mental modus.

The departure from the merely natural by a race is attended by monstrous superstitions resulting from