like many other explanations, fails to explain. Some people never learn by experience while others do. Men have repeated the same prayers, invoked the same aid in vain; they have seen one failure after another without ever realizing the insufficiency of their methods. They called this faith, euphoniously referred to as a faith that cannot be shaken. When analyzed in its true light it is nothing but limited vision. But it is possible to learn from experience, and learning means the acquiring of intelligence. From what source, we ask, does this intelligence come? A repetition of habit does not teach; likewise a repetition of experiences fails to teach some species. Why, we ask, does one learn from experience and another not? It is the theory of the Origin of Mental Species that learning from experience is the result of inspiration as described in the article psychology. There is a connection through immaterial intelligence between the thought-out unit experiencing and the Absolute Intelligence. Those who have this connection grow just in proportion to the degree of the connecting link. It has been my experience to see people regenerated from almost the lowest level and develop within months into intelligent and cultured men and women. This is a result of opening up this channel of communication or connection between themselves and the Absolute Intelligence. The process was, what we are here trying to explain, namely, the desymobilization of language which results in a consciousness of the Absolute. This I have been able to do for Whites, Indians, Chinese and Negroes. What would have required generations to do by the ordinary processes of development, I have been able to accomplish in two years. These specific

instances convinced me that the power of being developed through my work was the same power that was responsible for all growth. These were not phenomenal instances, but were the result of a well systematized method of impartation. Moreover, I continued these experiments for years with unfailing certainty of some measure of results.

The influence on the lives and characters of men and women as a result of the study of natural science is well understood within a limited circle. If, as we have asked before, this process of thinking produces a regenerating effect on the student, would it not, we ask again, be better to abandon the study of imperfection and turn our attention to the determination of this influence? However, should we turn our attention to this phase, the human mind, untrained and unguarded, would begin to speculate about it instead of continuing the line of light through which we realized it. Something which cannot be described or named cannot be taught directly, but must be the result of a process of writing and thinking just as harmony is the result of correct music.

The operation of Spirit-Immaterial Intelligence is the Fourth Dimension. This operation, however, cannot be described with a language composed of material symbols. The process of desymbolization of words is the key to the invisible Universe.

CHAPTER XIV

APPLIED EFFORTS

The value of the body to the individual increases in the same ratio as his intelligence. The lower orders of life which have no consciousness of their existence and bear no conscious relation to their environment experience no sense in the process called death.1 While with man it is an experience of vital importance. His thought-out, and perhaps his inspired intelligence, having made a place for itself in organized society, there is naturally a painful sense in connection with forever severing these ties. His highly developed faculties of organization and consciousness of inter-relation, he realizes are at the mercy of the laws of decay of the body. To continue his useful activities, his body, he realizes, must be kept in a healthy condition. How to do this has, necessarily, been the subject of profound study.

In reading the history of the evolution and growth of the methods of restoring the physiological functions of the body to their normal condition, two things are constantly obtruding themselves, namely, metaphysics

1

(To nature the individual is nothing, and her pressure upon him is indiscernible. He is not called upon to fit himself, he is not required to struggle consciously against anything. The course of evolution is imposed upon the species from without; the species lives and dies with the individual, but to the individual the program itself means nothing more than the inevitable succession of life and death.) Excerpt from an Editorial on Kultur, Specialization, and Arrested Species in the Scientific American, New York, November 2nd, 1918.

(or an influence outside of the body), and analogy. When we learn that life is not in the body we quickly discern the reason for metaphysical tangents. Furthermore, when we are convinced that all activity is mind, whether relative or Absolute, we can account for the theories based on analogy. If we admit, even for the purpose of experiment, that all is mind-power we discern the possibilities of analogous awakening in even such low degrees of mind as the activity of chemicals.

The mist that obscured our vision and prevented our seeing this was the material elements through which these powers or activities became visible to the senses. While we have been able to produce many of these activities through the medium of solid or gaseous substances the structure so held our attention that we failed to discern these powers or activities apart from the structure. That these activities exist apart from our bodily vision of matter there is no longer any doubt. What is this activity, we naturally ask, that exists beyond our bodily vision of matter, and yet whose very existence is dependent on the existence of matter? We are convinced that it is a relative form of mind. Professor Haeckel says we have never yet found anything that was not contingent upon the existence of matter. This will be true so long as we depend on bodily vision and the microscope. Even the microscope reveals only the obvious expression of this activity which has so long been regarded as mind and which is the psychoplasm that Professor Haeckel encountered in his biological researches. It is this psychoplasmic activity or relative mind which, when analyzed by the aid of immaterial vision, is revealed to be a highly intensified form of matter. Moreover,

we must have a psychoplasmic anatomy before we can understand the structural and physiological. But the secret of the whole matter is the existence of Mind that is not contingent on the existence of matter which we must understand before we make obvious to the vision of the mind the physiological functions of the psychoplasmic or relative activity. Furthermore, a knowledge of this Mind is necessary to the understanding of psychoplasmic animation and the preservation of individual existence through the control of its freaky and erratic susceptibilities.

In this work we have frequently used the term "applied science," but in considering the felt-out mind from a pathological viewpoint so many theories obtrude themselves that are so frequently allied to isms that we may escape some criticism by using the term "applied efforts." The distinction may be easily seen: one consists of efforts of men trained in experiment and fortified by a complete knowledge of natural science which protects them from the fascinating illusions of the senses. The other consists of the crude experiments and probabilities of the untrained human mind. But these crude efforts have often led us, by the very opposition they incur, into lines of light unthought of. It is neither necessary nor is it the purpose of this work to go into the technical details of the different branches of natural and scientific research. Neither is it within its province to criticise or antagonize. Peace only comes when war is over, and it is the hope of the Origin of Mental Species to end this warfare of science and religion with their attendant cults and isms and trace the tangible thread of continuity running through all