books for a solution of the economical and ethical problems of their peoples. Prophet has succeeded prophet and organization has succeeded organization only to go down under revolution or decay. Many of these organizations have become wealthy through plunder prompted by greed and avarice to die of self strangulation leaving in their wake naught but ignorance and poverty. Confucius, Buddha, Brahma, Jesus and Mahomet are most conspicuous among those known to history. China—a land of lost arts and an arrested race. India-where people go to seek wisdom said to be beyond the knowledge of the enlightened world. To what purpose is this knowledge, we ask, if the followers of these wise men are ignorant of all useful arts, of all organizing faculties; a nation of vassals, paupers and indolent princes. The Roman Empire absorbed successfully until it took over the Christian religion fresh from the lips of its prophet. Dogma and decay are its historical digest. Even the horrors of the Inquisition with all of their appalling suggestion have failed to awake the indolent mind of travelers sufficiently to ask why all of this happened. Turkey-Morocco; not in the far past, but now we have these examples before us. It is useless to ask these questions because the human mind blinded by belief will at once make an explanation satisfactory to itself. We only cite them for we know how futile is argument.

No one has ever before attempted to explain this deplorable state of affairs from a scientific point of view. It has been the cause of much doubtful disputation and men have accused, denounced, defied, denied and died vainly trying to solve this riddle. The question still stands: If Spirit is only good, why is there so much

good allied with so much evil? Come with me where no philosopher has ever before had the temerity to go. Enter with me into the Revealed mind, the mind that is the Father of all life, and from that exalted station view the nations of the earth as the naturalists now look into the viscera of Infusoria. The Substance that you will behold there never has been and never will be seen through the physical senses nor through any device constructed out of their elements. Study the process of desymbolization as taught in this work. This will enable you to see something that human eyes never beheld and human hands never felt. You will see no vision and you will hear no voice. That is, none such as the senses see and hear. When you have seen Substance you will know and ever after recognize the Absolute Element which constitutes the actual life of all things. You will then, by contrast, perceive the process of the evolving phenomena with its co-ordinated development of psychical life. The psychical life you will perceive developing faculties. These faculties you will apperceive developing higher faculties out of which evolve feeling, thinking and inspired minds. You will be able to trace them through all of their variations until they are sufficiently clarified to admit the light of Substance. This constitutes Revelation. Then you will behold the influence of revealed Substance acting independently of the senses. When you behold this you see why beasts of the

field and birds of the air are used to illustrate the influence of Revealed Substance on mankind. You will see the enlightened and Christianly ethical man consisting of developed faculties dissolving and his noble faculties of reasoning and feeling disappearing. You will then dis

cern the operation of the depraved senses which accounts for the doctrine of total depravity. When the faculties have been destroyed nothing is left except the 'Beast' and the beastly propensities which know no feeling. You will then learn why savage man with undeveloped faculties burns at the stake his unfortunate captive who has done him no injury. You will also learn why priests of the holy orders and their atrophied followers gloried in the awful sufferings of their burning victims. You will see man arrested on his upward journey to ethical manhood through the destruction of his highly developed sense faculties and become a beast.

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Spirit persistently studied, as such, devitalizes the faculties wherein the humanities are born. The warfare of science and the humanities is well understood but when it is known that the same warfare exists between metaphysical science and the humanities the insufficiency of great religions will be understood. All scientific achievements without a socialized conscience are nothing more than luxuries. From this pinnacle of understanding the secret of the rise of infidel nations and the decadence of religious empires becomes knowledge. This knowledge will cause man to temper all zeal with wisdom. By exercising his faculties, he will, with the aid of the Light of Substance learn the secret of alchemy, the natural science of man and the ethics of organization. Instead of becoming arrested on the threshold of the world's desire man will continue to develop his faculties until he will understand the Natural Science of all things material through the Divine Science of all things spiritual.

CONCLUSION

The prosaic conclusion of this work illustrates the difference between intellectual contemplation and human realization. But alas! this is always the effect of the human or material on the Spiritual. Sophistry and rhetoric have no place in a work of this kind. Their influence is temporary and whatever is accomplished through them must be done over again. The beautiful in imagery is entertaining but it is transitory. Such beauty, however beautiful to the senses, does not compare with the beauty we discern when we contemplate ideas in their pure Substance. But what is infinitely more valuable is the influence of this method of contemplating beauty on the mind of the student. By this method of contemplation we see beyond the nebulosity of matter the Substance which inspires life and intelligence.

We have said it is our thesis that the study of health will produce health. The influence of the felt-out and thought-out minds would limit the thesis to the health of the physical body. Desymbolized, it has reference to every activity with which mankind is concerned, whether physical, mental or institutional. A healthy body, a healthy mind, a healthy family relation, a healthy relation to mankind, a healthy government and a healthy relation between governments can exist only as we discern the principles of conduct necessary to the maintenance of these relations. This can be accomplished only as we get rid of our comparative sense of right and wrong through the discernment of the im

material Principle which constitutes the exact science of all things.

There is an Absolute knowledge within reach of man. Many men have seen it in a glass darkly. Many men have knowledge of it at the present time. Many are even now trying to express it. Those having no knowledge of the existence of such knowledge think these teachers are merely pitting human opinion against human opinion. Until those whom they address are developed to the point of perceiving this, words will fail to convince. This brings us to the realization of the fact that it is not argument, preaching or persuasion that the world needs. What is needed is a method of education to develop the faculties that make education possible.

Not long since it was our privilege to hear Professor Snedden of Columbia University address an association of thousands of school teachers on the subject of education. His address was marvelously comprehensive and complete. I learned afterward that it had little effect on the minds of the teachers present. Professor Snedden anticipated this, for it was his thesis that "Some psychologist must discover for us this peculiar influence that makes education possible." What he wished to call their attention to was lacking in themselves; hence his failure to reach them.

We have contended that mortal life is the result of an unconscious adaptation of the invisible Substance which is the only real life. We have had before us for many months the last chapter in a work entitled "The Origin of the Earth," by Thomas Chrowder Chamberlin of Chicago University. In this last chapter this