bolized, we become conscious of the creation of the world before it was, the plant before it was in the soil, and the idea before it was symbolized. Here we get in touch with the power which we must never outline or make of it any graven image in our conscience if we would not be separated from it.

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There are two ways of knowing. The first way to become conscious with the human or thought-out mind that an act is injurious, but we continue the practice in spite of this knowledge. In this manner of knowing we only make a picture on the senses. Knowing with the Absolute Mind that an act is injurious prevents our doing it. Here is explained the failure of the religious and moral commandments to correct the evils they condemn. They are expressed in human commandments and are heard only by the human mind. If, however, the commandments conveyed their meaning in the Absolute Mind, they would be obeyed.

As I have said before, it is a result of feeble coruscations of the Absolute Mind that has enabled us to do the things that have been attributed to divine intervention. The only difference is in the name. If the difference between the human or thought-out mind and the Divine or immaterial Mind were understood there would be no such cruel classification as sinners. Teaching without convincing is like naming without explaining. No one ever did a thing when he knew it was wrong to do it. Had he known it was wrong he would not have done it. He may have been taught it was wrong and he may have believed it was wrong, but that is not knowing it. Reversing the conditions, we know that you cannot silence a prophet except you kill him. When another learns

the same truth he takes the former's place, to be crucified in turn. This is the ever-operative law of life which persistently tries to make itself heard, and the expression of the man created in the image and likeness of itself. In proportion as our human or thought-out mind yields to this, man is born again, and when we have grown to manhood in this new growth, we shall have power over felt-out and thought-out phenomena.

What we wish to make plain is the difference between organized phenomena, which we have heretofore regarded as life, and life itself. Obvious nature is organized phenomena in the form of matter, and has two distinct expressions; the felt-out mind and the thoughtout mind. This nature is not in itself an entity and only exists by virtue of some refraction, potential, or by the interposition of some higher power than itself, but of a far less tenuous state than the Absolute light it partially eclipses.1 The insufficiency of this organized

1 Evidence that has been accumulating during the years that I have applied myself to this subject is tending to suggest the origin of obvious or psychical activity to be an effect caused by a variation from the Absolute. This conclusion is first made evident by the desire of every activity to advance to another state. The insistence of this desire is not only evident in mortal unrest and religious fervor, but it is the basis of both the law of evolution and religious creeds.

The activity which constitutes mortal or psychical life, I am becoming convinced, is the result of the pull of the law of adjustment on the variation. When the law of adjustment is reached the variation ceases to exist. This is the law of annihilation wherein we discern the fourth dimension, the nothingness of matter, Nirvana, the peace that passeth all human understanding, and the holy dwelling place of the departed. Jesus said: "Be ye therefore perfect, even as your father which is in Heaven is perfect." And he also said: "I go unto my Father."

Whether consciously, like Jesus who had seen the Father Mind, or unconsciously groping semi-spiritualized psychical phenomena, all degrees of variation are striving to go unto their

phenomena is illustrated by our ability to explain them away just in proportion to our scientific growth. This growth, we contend, is a gradual impartation of Absolute intelligence wherein are born mental species. Continuing to grow in this intelligence, we will be enabled to annul the law of the indestructible nature of matter and make possible its ultimate annihilation. Here we again encounter the fourth dimension. Matter and its manifestations, we contend, are relative, and its conditions can be dissolved and itself annihilated by subjecting it to the operation of Immaterial-Intelligence.

Heretofore we have been susceptible to all kinds of deceptions practiced on us on account of our mistaking the relative laws of phenomena for life. To be scientists in truth we must take up the fourth dimension and work in it until the principle is revealed to us. It is well known that we can study the principles of any craft, but to know it we must work at it until we develop its workmanship. No human reasoning repeated in the form of formulas or prayers will ever do this for us. We must take up the problems, desymbolize the ideas, and as a result think in the fourth dimension. In this way we will find our place in the Universe of ImmaterialIntelligence when phenomena dissolve, symbols fade and we see the Substance which constitutes life. From there we may look back on the image world, as the aviator looks down on the clouds, and see the transforming obvious that has been the burying ground of religions, nations and ceaseless human woe.

father-the law of rest-the law of adjustment-the Absolute. When this problem is solved it will, I am convinced be found that every activity whether inorganic, organic or psychical, is but a relative law consisting of a variation from the Absolute.

A subject on which there has been so much speculation and on which there is so little organized material to work will certainly present a difficult problem. Many books have been written by those who claim to have received revelations of power and have expressed this power in creeds and systems of morals, and on the other hand there are sufficient books and material which deal with the same problem from the first dawn of sentient consciousness to the highest human interpretation of this power, and as a result we find ourselves in the position of the pioneer. We are satisfied that if we can only blaze through the wilderness of psychological concepts a trail that will grow into a highway to truth we will feel that we have not long labored in vain. And when I read the writings of such men as Professor Haeckel I marvel at what is known on the subject in the method of knowing in the thought-out mind, and I wonder if I can either create an imagery of my own or overcome sufficiently the imagery in the mind of the student to make myself understood. The method of knowing which I have referred to, I believe to be nothing more nor less than the "psychoplasm" of Professor Haeckel's Monistic theory. But we are so accustomed to working in the objective. However, it would be well to note what is objective to those eminent scientific writers is not objective to the reader not trained to understand the images they present to us. On the other hand, they have no images of the thoughts which I wish to outline to them. Surely this is a dilemma. When Paul preached to the Greek philosophers, they understood his words but he taught them nothing. Yet there was never in the history of man a class of men so near "the unknown"

which Paul declared he knew as these same philosophers. Since seeing this substance myself, I have been simply astounded when I have read the Aristotelian metaphysics. Some of the most illuminating thoughts which I have used so effectively I have obtained from it.

The main thought with metaphysicians is that they get so far away from the accepted idea of things, and sail out into uncharted seas without clearance papers or compass, that they never connect our earthly struggles and our scientific achievements with this celestial state. This was Paul's mistake and it has been the mistake of all metaphysicians. We must connect our human grasp of this celestial state, even the unconscious adaptation of it, with its ultimate possibilities, if it is to be of any lasting benefit to us. We must learn the language of those we would teach, work out problems, cite instances and explain as clearly as the present status of understanding will permit how these works may be done.

The human brain we know only responds to vibration, and since the Immaterial Mind is vibrationless, sensationless-that is to say, in a human sense, voiceless the human brain never hears truth. Right here is explained why students and inventors not only seek solitude but become solitary. The Infinite Intelligence from which man derives all ideas that give him power comes to him through this voiceless channel. Paul referred to it as Spirit and said: "He (it) maketh intercession for us with groanings which cannot be uttered." Had he sat down and studied with the Greek philosophers until he could have communicated his meaning to them,

1 Bible-Romans 8:26.

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