Viewing matter teleologically we learn that the feltout mind is in reality matter, and any abnormal conditions of this mind results in something out of harmony with the conditions which the felt-out mind has assumed to be a normal, natural state. This accounts for disease, not only in man and other animals, but in trees and plants as well. Unfortunately too much importance has been attached to the thought-out mind and its effect on the body. The felt-out mind has a mode of thinking just as well as the thought-out mind but it does not express itself in audible sound. Thinking is its law of existence, but this thinking, to our senses, has more of the elements of habit than thought. However, since matter is not a factor, but merely an obvious expression of life, we learn that this habit, thought, or condition can vary with the results of a variation in a function or system. This feltout mind, being what we have termed flesh, as a result of

physical healing. Spiritual healing is done through a conscious utilization of the same power that nature unconsciously adapted to its own use for the purposes of growth. But what is the nature of a growth that this power destroys? It cannot be a natural growth for the power that Jesus and moderns used stimulates growth in nature. There must be an unnatural growth, and if there is how does an unnatural growth originate? This question could be answered hypothetically in stock phrase characteristic of methaphysicians but that is not explaining. The only possible explanation from our present state of knowledge would be through an extension of our theory of the cause of disease. Insufficient adaptation of life results in imperfect action of the feltout mind. Imperfect action will result in a diseased condition. Where there is imperfect action of the feeling-mind decay, which often manifests itself in the form of a growth, sets in. The conclusion to be reached from these deductions is that parts of the body improperly vivified undergo the same process as a decaying natural body from which life is wholly extinct. If we destroy what to our sense is offensive in these growths we discern the origin of a life which can be destroyed by the very life that makes natural growth possible.)

insufficient adaptation and its attendant variations, begins to consume itself. Not knowing how to avail itself of the Absolute law consisting of life, its fear of destruction increases fear of being consumed, which results in fever and consumption. Here we learn the origin of disease and we also learn that there is only one disease and that disease consumption. All other diseases are merely the effects of this consuming on other expressions of the felt-out mind commonly called parts of the body or organs. This being the case, we awaken to the fact of the necessity of learning the nature of the activities of the felt-out mind and likewise the necessity of some method of restoring this felt-out mind to its normal action.

Extending this line of research we note the development of the thought-out mind with its faculty of discernment and expression. Moreover, learning that the thought-out mind is but a more highly attenuated and intelligent expression of the felt-out mind, we learn the possibilities of reaction on the felt-out mind by the thought-out mind as a result of external influences. This being the case, it is deducible that the felt-out mind may be influenced for good by external influences.

Extending the evolution of the thought-out mind under the influence of the action of the Absolute, we see it purified of material imagery to the point where the imagination finds nothing to lay hold upon. This is the highest attainment of the human soul, namely, its annihilaion. Here we cease to speculate, theorize or outline and begin to acknowledge the Absolute Mind, ImmaterialIntelligence-Power, and let it act on the thought-out mind with its resultant reaction on the felt-out mind, which is

thereby controlled by it and accounts for the miracles of the ancients and spiritual healings of the moderns.

Here we become obedient to the laws of the Invisible Universe and obey its commandments, commandments which no human words can ever express, no human tongue can ever utter, and no printed book can ever teach except as a result of the impartation of the knowledge of the writer under the guidance of these laws.

In concluding this first part constituting the Theory of the Origin of Mental Species and before taking up the second part which will consist of the application of the theory, we will outline a few definite conclusions reached which will be the basis of our work in the second part:

Natural Science describes the physical or obvious universe and the deeper we penetrate the mysteries of Natural Science the nearer we come to the ultimate source of all things.

The Power referred to in Bibles or sacred books, when understood, consists of the Science of the Universe of Principle. This science has the power to destroy physical laws, change conditions of matter and restore abnormal activities to a normal condition.

We can never learn anything definite about the natural world by studying sacred books; neither can we learn the science taught in sacred books by studying nature through its obvious expression.

While material hypotheses have crept into sacred books and confused students, the real sacred writings have no reference to the material world with its procession of changing phenomena.

Inspired men and women write about the SpiritUniverse which is never seen by or through the physical senses. Men and women, being unable to grasp this, give a material significance to the words of these inspired men and women.

Prophecy, in its true sense, does not consist of foretelling human or material events, but rather of revealing the spiritual or world of principle.

The overpowering sense of the felt-out mind maintains in the realm of the thought-out mind a constant battle with the Absolute Mind which it feebly grasps. In this struggle for supremacy between the evolved sensations and the Absolute Mind develops the gradations of human belief which when they become general result in religions, cults and scientific bodies.

Natural phenomena of which our human and material existence is but a part can be governed by a knowledge of Absolute or Divine law which is available to us in this life in proportion as we dematerialize the symbol, behold, contemplate and yield to the Divine law.

CHAPTER XII

THE SCIENCE OF THE BIBLE: VARIETIES OF SPECIES RESULTING FROM THE INFLUENCE OF BIBLE SCIENCE ON HUMAN LIFE AND THOUGHT.

POSITIVE SCIENCE AND METAPHYSICS

"To aspire to a knowledge of more than phenomena, their resemblances and successions, is to aspire to transcend the limitations of the human faculties. To know more we must be more." These words, written many years ago by the talented philosophical writer, G. H. Lewes, contain the last thought in philosophy. Here experimentation takes the place of speculation, and Positive Science makes man a doer instead of a dreamer.

This journey from sense impressions to higher understanding is not along the path of the least, but along the path of the greatest resistance. On this journey we must overcome obstacles more difficult than any material explorer has ever encountered. Since the obstacles that confront us in the form of inherited beliefs, prejudices and customs are the constituent elements of which our mortal existence is composed, we must of necessity overcome ourselves. Few persons are gifted with the rare faculty of neither denying nor affirming anything. When they are so gifted they have few listeners, and those who hear them are scattered far and wide over the face of the earth. They do not form a compact homogeneous body like religions, which through their organizations control the schools and channels of Biographical History of Philosophy-G. H. Lewes (Page 21).

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