available to him then as it is now.

There is nothing

which man wants to know but is available to him if he knew how to adapt intelligently the "unseen" to the seen. It is true that ships grew out of man's adapting material available to his needs and in this instance we call the process an evolution instead of an invention. And here arises one of the interesting points in the study of the Origin of Mental Species. The early development of Mental Species is carried on by a process of adapting the unseen to the seen in a manner which we have described as evolution. There comes a time in this process where man becomes large enough to grasp and express a complete idea, and this results in a process which we have named invention. It is, however, The Hawaiian

in the last analysis the same thing. found himself on an abrupt shore where began an immense ocean, and as a result he had little need of boats. If on the other hand he had lived in a country of small rivers, lagoons and natural canals, he would have early adapted the floating and weight-sustaining nature of wood to the uses of transportation. He would have first learned that he could wade in shallow water and draw after him weights he could not carry. This would have caused him to realize the necessity of a floating device better adapted to his needs than some logs tied together. Thus it can easily be seen how the design of a boat would have grown. When we reach through the processes before mentioned the shore of the immense ocean of interplanetary space, we are just where the Hawaiian was. If, as a result of the teachings of the religious element, we cannot cross that ocean until we are dead, we have not evolved a method of crossing, let

us, like the boat-builder, avail ourselves of the existence of the design and construct it.

Having digressed somewhat, let us return again to the conditions whereby species originate. The elements of igneous rock set free by the chemistry of nature will arrange themselves under favorable circumstances in such a proportion as will produce plant life. The seed consists of the proper arrangement of the elements necessary to produce the growth. Whether this first took place under water or not is unimportant. The theory holds in both instances. While it has been the generally accepted theory among evolutionists that animal life originated in water, this view has always had an element of uncertainty. However, accumulating syntheses are becoming more convincing that animal life originated as a consequence of capillary and interstitial circulation developing membranous colloidal substance and osmotic action. It is, however, unquestionable that animal life originates in water. Moreover, we must admit that the worst foe to organic life is fire. For this reason we will take the worst conditions conceivable, for the purpose of an example. On the island of Oahu, one of the Hawaiian group, you can hardly turn a shovelful of soil without uncovering volcanic cinders. Yet, situated as it is, far from any large continent, it has become sufficiently fertile to be famous for its flora. The action of the fertilizing elements on the volcanic ashes, derived undoubtedly from the air, has affected a refertilization of the island. While fire destroys organic life, the unceasing transformation of nature will eventually restore the condition where organic concept is possible.

Objection may be made to the use of the word con

cept with regard to organic matter, but investigation will reveal that matter has no activity in itself; it is not an entity. Every action results from the mind's formation of a concept. We may give this process all kinds of names, classified under the head of chemistry, but in the last analysis it is mental.1 The resiliency of rubber is not an attribute of the objective matter, but rather is the matter manipulated by the mental. It would be better if we had a word to substitute here for mind, since mind has long been regarded as something higher than the activity of matter. Later on we will, I hope, learn that Mind in its correct sense is not an attribute of matter. Furthermore, we hope to be able to prove that not only the felt-out, but the more highly attenuated thought-out phenomena are not mind but are instead a chemical action which no instrument has yet been constructed sensitive enough to analyze. It is these manifestations that have been heretofore regarded as mind which we must work out of. When we have isolated the phenomena of the relative felt-out and thought-out activities that have so long been regarded as mind, we will learn what constitutes Mind. When this is done we will be prepared intelligently to determine the Origin of Mental Species.

We will conclude, for the present, our analysis of the origin of the material species by stating our theory

1 Chemists often remark their preference for inorganic chemistry and give us as their reason that certain elements appear in organic chemistry which are not susceptible of exact analysis and become largely a matter of opinion. This element in organic chemistry, which is also vaguely discernible in inorganic chemistry, is the activity of the expanding chemicals that becomes more vital as it is released. The continued expansion and development of this activity becomes obvious to the vision of the mind in the nature of the psychical.

as clearly as possible at this stage of the work. The chemical elements of the mass called matter are arranged in the right proportion to result in a formation which we have named organic life. The activities imprisoned in inorganic matter having been set free and expanded, become a substance of less density. The activity expressed in inorganic matter acts upon its environment and is necessarily reacted upon. The result of this struggle produces a form and substance adapted to its environment, according to the theory of "favored species." Under different conditions and in another environment the same activity would produce another species. Thus the species are the result of the arrangement of the chemical activities as well as their terrestrial and atmospheric environment. Here the struggle for existence begins, and the law of variation begins to operate. As a result of this struggle, which causes variation, the plant develops a sensitive or sense nature which has a tendency to develop a more highly organized system, as well as a consciousness of external influences. While the nutritious elements are drawn largely through the roots, the senses developed by environment and reaction become an important factor in its life. This same sensitiveness developing in marine animal life grows as a result of natural selection. A mass of low order drifting into rough water where it will be continually pounded against a harder substance naturally develops a resilient nature to protect itself from the effects of continual buffeting. These sensations will meet and act and react on one another until they form a nervous system. Here is formed the consciousness attributed to the flesh, which eventually becomes the source of the joy

and sorrow of man. In this way matter not only becomes conscious of external influences, but in time develops the faculty of locating the point of contact. This imprisoned activity, aided by impartation of Immaterial Intelligence, naturally desires to locate the thing it is conscious of. The result is the purely mechanical visual organism. As a consequence of this process by which it came into existence, the thing objectified through the organ of sight sees only a reflection of its own element. In time objects become classified, first, as helpful, then as harmful. Such is the first classification of objective phenomena, which classification eventually becomes the very active human faculty that we have named mind.

Such a process would be impossible were it not for the fact that nature has been continually drawing on the invisible universe and adapting to its uses the intelligence which a higher development of this same organism gets in a fragmentary way through experience, study and prayer. Unseen intelligence has enabled matter to assume forms of which such Intelligence knows nothing. This unseen power is the vital force of everything which manifests life. To make an illustration— just as the plant is not intelligently conscious of the sunlight which contributes so much to its existence, so are plants, animals and men unconscious of this invisible light which is their life. We cannot find sunlight in the plants by analyzing them; neither can we find life in animals and men by analyzing them. If we wish to learn anything about life we must first learn what life is, and then study its adaptation to what we have called life.