science which claims by human reason to disprove every contention of religion: for we have never yet been able to "prove it."

Unfortunately every attempt to disprove the contention of direct Divine control over the transformations of nature has been regarded by the defenders of faiths as an attack on the belief in God. For years men thundered from thousands of pulpits at what they termed infidels, or men who did not believe in God. The evil was entirely in themselves and a product of their own impious and unchristian imaginations. We have, like many others, read many books written by men who were regarded as atheists and infidels but we have never known one personally, neither have we ever found one in books. A few men in the heat of bitter controversy have declared themselves as such. But on investigation it will be found they have merely denied the inconsistent and preposterous humanly imagined creations of men who knew nothing of either nature or of God. They have every one declared the necessity of and belief in a First Great Cause, but they have always contended this cause to be something holier and higher than the power said to be responsible for the human tragedy they beheld with their eyes.

Huxley found the key to the situation when he said: "for it is a peculiarity of the physical sciences that they are independent in the proportion as they are imperfect." This same statement will apply just as well to the science of religion. Another source of error has been the imperfect explanations of both science and theology. Moreover, when they have been correct, both the insuf1 Science and Education-Huxley (Page 295).

ficiency of language and the human hatred of truth allied to jealousy have stood in the way of that intellectual co-operation so necessary to the overcoming of the imperfections referred to by Huxley. Futhermore, science has worked; it has searched, researched and demonstrated, and as a result it has grown. While religion has satisfied itself with the mere proof of the existence of a supernatural power without demonstrating its usefulness, and consumed itself defending things that were in their very nature untenable in a utilitarian world. One great trouble has been the lack or humility on the part of all concerned. This humility will never be general until the negative activity which we have termed the thought-out mind is seen and its methods of working known. Then, and not till then, shall we be free from this appalling negation which is ever present to deny every lofty sentiment, every noble idea and every progressive endeavor. When we have done this we shall make rapid strides in the knowledge which will harmonize science and religion. Men do not war with each other, but imperfect states of mind do war. This is not mere opinion for which individuals are responsible, but different states and stages of the thought-out mind as it blends with and is purified by the Absolute Mind. When we understand this the war will be with ignorance of principle and not with men. This is the only warfare that will cause men to cease colliding with "the power of an invisible God, the power of their fellow man, and the power of brute nature.”

Disentangling ourselves from the ambiguities of the past, the problem resolves itself into this: Here I am a conscious identity expressing myself through something

we call a body which is composed of the elements of nature. This body I wish to retain and must if I would remain in this consciousness. I am attacked by enemies internally and externally and my whole life is a warfare with seen and unseen forces that would destroy me. Even if nature runs smoothly the allotted time of the natural man, I must permit my identity to be crushed and my voice silenced. According to all of the laws of nature, there is no escape from this eventuality. Yet the very fact of my being able to reach these conclusions proves the existence of a conscious substance which is beyond the evolution of the transforming obvious. Is there a latent power in this consciousness which if understood would give me power over my enemies? If there is such a power is it available to me here and now, and if so, how am I to proceed to avail myself of it?

The theory of the Origin of Mental Species explains the cause of this dilemma and establishes, a scientific working basis on which we may build a higher intelligence on earth. The trouble in the past has been mixing the Absolute with the relative, the science of the immaterial universe with the system of the material universe, the science which explains man's relation to God and the knowledge which explains man's relation to nature-Divine science and natural science.

When we distinguish clearly between the Immaterial Universe and its immutable laws and the material world and its mutable laws, we will be prepared to solve the problems of life. Natural Science does not explain the immaterial universe and, on the other hand, a realization of Holy Light which is the basis of all religion does not, except in rare instances, explain natural science. It is

true this light is the quickening power which enables us to reduce the relative laws of the material universe to a system which we call natural science, and from which all intelligence is derived, but the possessors of this are seldom imbued with the necessity, or given the faculty of explaining natural phenomena. Right here is where confusion originates and on account of its importance must be taken up in another chapter. The mystic is satisfied with his knowledge of God and cares nothing about the material world. He has found health, peace and happiness and makes this ecstatic vision the end and aim of life. It does not require a great amount of intelligence to see emasculation and decadence following in the wake of such a state of mind.

Out of man's battles with the elements which terrorized and harassed him, he has learned their methods of operation and has made this knowledge useful to him. While this knowledge is blessing him every day it has never explained that very important feature of life, the human body and mind. In a manner it has explained the felt-out mind, but there is a recognized influence operating in the thought-out mind which it has never explained. The Origin of Mental Species separates the Absolute from the relative and reveals the very impor ́tant fact that the relative can never explain the Absolute. The felt-out mind blending through the thought-out mind with the Divine mind as a result of the higher evolution of the thought-out mind reveals both the insufficiency of natural science and the availability of the All-Knowing mind.

Through developing the Absolute sense, we become conscious of the evolution of the spiritual universe. This

by a law of inversion reveals the insufficiency of the natural and its resultant limitations. Furthermore the laws of matter as well as its indestructible nature, we learn can be brought into subjection to a realization of the Absolute and thereby annulled and annihilated. This realization and operation of the Absolute explains what has been termed the Fourth Dimension in the material world as well as the mysterious influence ever operative in the human consciousness. When this is clearly understood, the natural scientist will profit by the knowledge of the mystic and the mystic will profit by the knowledge of the natural scientist. Antagonism and fanaticism will cease and through an understanding of this higher law man will control his own destiny here on earth and thereby round out a useful and natural life.