steps that man has taken we see how he has developed. Not long since, a showman, exhibiting in one of the western United States of America became angry with one of his exhibits and struck it a blow that ended its life. It was an animal type that manifests human traits to the extent that it becomes a curiosity. The question was raised: Did he kill a man or a beast? Man has made a legal code for himself in which he places himself above the animal. If an animal is killed, the owner must be reimbursed in money, or its equivalent. If a man is killed, a life must be forfeited to the state. Unconsciously mankind has recognized the origin of mental species in this law. Reasoning from this viewpoint, mankind becomes man when he is able to defend himself by mental argument. The enslaved races were regarded as animals, and often treated as such. When given their freedom they were regarded in the same way, and only commanded respect as they became able to defend themselves through their developed mental powers.

The question is: What raised mankind from the sluggishness of animalism to the keen alertness and broad comprehension of enlightened man? This reasoning leads to the conclusion that man is born in mind, develops in mind and lives in mind. This is the contention of the theory of the origin of mental species. Moreover, we learn that the process and development of the body, or matter, have nothing to do with man, but on the other hand, the growth of man affects the development of the body. This process and development will cause us to consider many features of evolution, learn the nature of their activities and determine something of the power that impels them.

In tracing the origin of mental activity we will be compelled to give some time and thought to the process and development necessary to the birth of mental species. Besides, we must account for the different degrees of intelligence, why they were arrested and the effect on the forms that have been retarded in this way. Moreover, we must account for the phenomena seen in the tendency of the animal to stand erect in proportion as his mental powers increase. The missing links in the process of the ages must be accounted for and their ultimate development must be anticipated. However, this must not be theoretical, conjectural, or speculative. It must be done by extending the principle that develops mental powers throughout all obvious activities.

At the present time when the whole world is devastated by war, the sufficiency of our institutions is questioned. Even religious people, both lay and professional, are humbled. People are asking in all sincerity wherein we are deficient. The study of nature has uncovered much that is useful in the domain of material activities. Even our marvelous knowledge of chemistry is put to the most monstrous abuses. The question naturally arises: Why do we do this? Not until more attention is given to the development of mental species will this question be answered. Moreover, psychological

1In the Study of the evolution of animal life too much attention has been given to the investigation of anatomy. The origin, growth and variation of functions reveal no missing links in the processes of mental evolution. Moreover, limiting ourselves to obvious anatomy and the microscope has restricted our field of observations and caused us to run off to speculative psychology. Had we extended these investigations along biological lines we would have found that much of what is now classed under the head of psychology is purely physiological and susceptible of exact determination, and much of what has been classed under psychology is merely evanescent phenomena and of no real value whatever.

investigations that begin with human concept and likewise end there, only set up false schools of reasoning to war with each other. Only by going to the bottom, or, correctly speaking, by going beyond evanescent attenuations of matter which have been heretofore regarded as mind, and learning something of the origin of mental powers, will we ever be able to learn their process of development. We must learn where the destructive is born and why it wars with the constructive; by what process it originated, and learn how to overcome it in an intelligent way. Moreover, we must learn the nature and substance of the constructive or good. Since the human concept of good varies with people and conditions, we must find a principle by which this can be done whereby good may take precedence over evil in this life. There must be an Absolute good

and when we have determined this, we will have a scientific base on which to build.

We have been taught to love our enemies, and there are millions of men at war today who have not the slightest enmity for one another. The sociologist says it is loving our enemies that is the cause of all of the trouble. In fact, anomalous as it may seem, these men who are killing one another have at times of truce or interposition of human expediency, manifested great love for each other. Viewed in a speculative manner, the exploration of the field of mental powers promises interesting work as well as large rewards.

Unfortunately, and this is a word we will be compelled to repeat often, life cannot be outlined with our language as the words are defined today. There is, however, a language that will enable the student to see what

is meant by life. This language can be acquired by giving each word an immaterial significance as well as a material meaning. The symbol must give way to the immaterial ideal symbolized. This effort will be one of the purposes of our work, and its most difficult feature. To do so, we will be compelled to view life from many angles. These symbols, material images, human concepts and similitudes must serve, by comparison, to suggest the existence of the fundamental idea. This fundamental idea, when understood, dissolves the symbol and thereby man sees the real substance of life, which is unaffected by the transformation of the obvious. An invisible substance which has no positive, no negative and no neutral, is the principle and design of the obvious, and a consciousness of this fact dissolves the obvious. Such a consciousness is possible to us here and now. To develop the consciousness necessary to this realization, is a part of the determination of the Origin of Mental Species.

CHAPTER II

DECLARATION OF PRINCIPLES

I may here premise that in determining the origin of mental species we must deal with and consider of first importance what is known as the Invisible Universe. We may use the language of the Bible and name the Invisible. Universe spirit; we may use the language of an eminent biologist and name the Invisible Universe substance; we may use the language of a great naturalist and name the Invisible Universe essence; we may use the language of an engineer and name the Invisible Universe principle; we may leave the Invisible Universe nameless or we may name it, the fact remains that it is to a knowledge of the Invisible Universe we owe all our progress. The realization of the Invisible Universe has been fragmentary, and as a result of this, we have been kept in a state of speculation. Whenever we have realized an idea we have rushed off to make a material image of the idea. Two things have prompted this action. One was a desire to make money, the other pride in having discovered something.

Instead of viewing our achievements through their expressions in matter, let us spend some time in contemplating our discoveries in their primal form and primitive substance. It is astonishing how much beauty is lost when we contemplate ideas in the dissolving elements. The exact sciences live on throughout generations untouched and untarnished by the process of the ages. We use the substance of these imperishable things

1