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tions or suns. In the universe all things are produced by the creative mind. What this Mind creates is the only creation. Such creations are as enduring as the Creator. In Principle is developed, co-ordinated and harmonized all that is real, tangible and indestructible. Everything that ever has been, is now, or ever will be exists there. All knowledge, wisdom, all of the principles of all of the arts known and unknown exist there. This Intelligence is never seen by the human eye, it is never understood by the human mind and man catches glimpses of it only when the human mind becomes attenuated or purified. At such periods men have caught glimpses of something that they have outlined in a material way and given a name. These accumulated glimpses of light, wisdom and principle constitute the substance out of which we have constructed all that is good and enduring in our civilization.

He who has caught principle from this source has been compelled to clothe it in material form to convey it to his fellow-man. He has been compelled to give it to the world in commandment, in prayer, in mathematics, in astronomy, in mechanics, in philosophy, or in some other outline recognized by mankind. Such outlines have become the substance of which they are really but the shadow.


The evolution of the invisible universe consists of the multiplication of the expressions of one absolute and invariable law which comprises and comprehends all that in this work we have given the name ImmaterialIntelligence.

We have used the word Immaterial because the substance of which it consists is not an element of matter; we have used the word Intelligence because the law we refer to never varies in its activity and can be influenced by nothing besides itself.

Since its evolution consists of the multiplication of its activities and these activities express it, it is complete within itself. This comprehensive Immaterial-Intelligence-Substance comprises the Absolute and is necessarily uninfluenced by the varying elements of nature.

In this Universe of the Real there is no birth, growth or decay; no positive, no negative and no neutral. It is the Absolute, where change in the human sense of things is unknown. All the activities in this Immaterial-Intelligence are an expression of Mind. They are in the Universe of Principle and express alone the intelligence of principle. The Principle is incomprehensible to the human senses and man catches glimpses of it only through a higher sense.

When this Intelligence comes to man he expresses it through his highest developed faculty. If this faculty is mechanical he will express it in mechanics; if mathematical he will express it in mathematics. He may never have heard of these names but they will be the method of his expression.

Here is accounted for the origin of the different professional activities. We read in the Hebrew Bible of a king who was greatly revered because he constructed a pool to conserve water for his people. This is certainly a feeble expression of engineering as we understand it today. It, however, answers the purpose of reminding us of the time when there was so little light in the world

that so small a glimpse of it brought fame and reverence.

Everything that has been done in the world has been the result of fragmentary flashes of Light-Intelligence from the Universe of Light which has illumined the sensibilities of man and given him power of expression. Here is the birth, or origin, of Mental Species. When the human element has become so attenuated that glimpses of light can be seen beyond it, the mirage in which man has dwelt is dissolved. By this method phenomena are reduced to a system and science begins to displace superstition. We have drifted from the invisible universe to its effect, and while this is regrettable it is natural. Having no language to describe this universe of principle, we will be driven often to this expedient.

There is another class of people who have seen this Invisible Universe and who have always described it in apocalyptical language. These mentalities have always been religious or worshipful and have always spoken or written of it in a mystical way. When the writer saw this Invisible Universe he endeavored to associate himself with this religious expression of it. He found, however, such a limited expression of it, as well as a strong opposition to a practical interpretation of it, that he suffered much annoyance. This experience revealed to him the cause of the warfare between science and theology. He naturally wished to end this long drawn out and ruinous warfare. However, to undertake such a stupendous peace propaganda implied a great labor of love.

But fortunately for Science we are not masters of our own understanding but are controlled by it. For this reason we have undertaken an elementary presentation of the economic determination of the Absolute.



Thomas H. Huxley in an address on "UniversitiesActual and Ideal" had the following to say of the intellectual culture that had been the principal product of the schools and colleges: "Society was not then, any more than it is now, patient of culture as such. It says to everything 'Be useful to me or away with you!' and to the learned, the unlearned man said then, as he does now 'What is the use of all of your learning, unless you can tell me what I want to know? I am here blindly groping about, and constantly damaging myself by collision with three mighty powers, the power of the invisible God, the power of my fellow man, and the power of brute Nature. Let your learning be turned to the study of these powers, that I may know how I am to comport myself with regard to them" "1

Here Huxley classifies and names the three mighty powers with which man has to contend. What Huxley has named God, I have named Spirit, Immaterial-Intelligence, or Absolute Mind; what he has named Nature, I have named Mortal, felt-out, or relative mind, and what he has named Man, I have named Human, thoughtout, or relative mind. These metaphysical terms I have used to intensify the scientific apperception, and, at the same time eliminate the symbol as much as possible. It is to this scientific apperception that we must look for much help in our effort to determine the Origin of Mental Species.

1 Science and Education-Huxley (Page 172).

On this very point Huxley says: "All language is merely symbolical of the things of which it treats; the more complicated the things, the more bare is the symbol, and the more its verbal definition requires to be supplemented by the information derived directly from the handling and the seeing and the touching of the thing symbolized: that is really what is at the bottom of the whole matter." Again he carries us far into the metaphysical realm when he speaks of the "Art of language," which he outlined in these words: "A series of pictures is made to pass before your mind by the meaning of words, and the effect is a melody of ideas." This is a remarkable explanation of the process or channel through which we perceive the transforming power by which man is educated and elevated. However, like all expressions of this nature, we must get the metaphysical understanding of what he means by the "meaning of words."

There is an effect produced by the arrangement of words that is the goal of all writers. "By the meaning of words," Huxley says, we get "a melody of ideas.” If we could hold constantly in our consciousness these ideas and as a result get the melody, as Huxley suggests, we would have the key to science. It is logic without this melody that is the cause of all of the trouble. This melody is the art and science of everything. It was the fear of the mystical that caused men to eliminate this element from scientific writing entirely. To the real scientist it has been always there, but fortunately many who have studied scientific subjects have failed to see it.

1 Science and Education-Huxley (Page 240).


Science and Education-Huxley (Page 156).

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