found to be well established facts of ordinary science, and taking them as our starting-point, we may now begin to speculate as to the possible workings of the known laws under unknown conditions.

One of the first things that naturally attract our attention is the question,—How did Life originate? On this point I may quote two leading men of science. Tyndall says: "I affirm that no shred of trustworthy experimental testimony exists, to prove that life in our day has ever appeared independently of antecedent life"; and Huxley says: "The doctrine of biogenesis, or life only from life, is victorious along the whole line at the present time." Such is the testimony of modern science to the old maxim "Omne vivum exvivo." "All life proceeds from antecedent life." Think it out for yourself and you will see that it could not possibly be otherwise.

Whatever may be our theory of the origin of life on the physical plane, whether we regard it as commencing in a vivified slime at the bottom of the sea, which we call protoplasm, or in any other way, the question of how life got there still remains unanswered. The protoplasm being material substance, must have its origin like all other material substances, in the undifferentiated etheric Universal Substance, no particle of which has any power of operating upon any other particle until some initial vibration starts the movement; so that, on any theory whatever, we are always brought back to the same question: What started the condensation of the ether into the beginnings of a world-system? So whether we consider the life which characterizes organized matter, or the energy which characterizes inorganic matter, we cannot avoid the conclusion, that both must have their source in some Original Power to which we can assign no antecedent. This is the conclusion which has been reached by all philosophic and religious systems that have really tried to get at the root of the matter, simply because it is impossible to form any other conception.

This Living Power is what we mean when we speak of the All-Originating Spirit. The existence of this Spirit is not a theological invention, but a logical and scientific ultimate, without predicating which, nothing else can be accounted for. The word "Spirit" comes from the Latin "spiro" "I breathe," and so means "The Breath," as in Job xxxiii, 4,—"The Spirit of God hath made me, and the breath of the Almighty hath given me life"; and again in Ps. xxxiii, 6—"By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth."

In the opening chapter of Genesis, we are told that "the Spirit of God moved upon the face of the waters." The words rendered "the Spirit of God" are, in the original Hebrew "rouah Ælohim," which is literally "the Breathing of God"; and similarly, the ancient religious books of India, make the "Swára" or Great Breath the commencement of all life and energy. The word "rouah" in Genesis is remarkable. According to rabbinical teaching, each letter of the Hebrew alphabet has a certain symbolic significance, and when examined in this manner, the root from which this word is derived conveys the idea of Expansive Movement. It is the opposite of the word "hoshech," translated "darkness" in the same passage of our Bible, which is similarly derived from a root conveying the idea of Hardening and Compressing. It is the same idea that is personified in the Zendavesta, the sacred book of the ancient Persians, under the names of Ormuzd, the Spirit of Light; and Ahriman, the Spirit of Darkness; and similarly in the old Assyrian myth of the struggle between the Sun-God and Tiámat, the goddess of darkness.

This conception of conflict between two opposite principles, Light and Darkness, Compression and Expansion, will be found to underlie all the ancient religions of the world, and it is conspicuous throughout our own Scriptures. But it should be borne in mind that the oppositeness of their nature does not necessarily mean conflict. The two principles of Expansion and Contraction are not necessarily destructive; on the contrary they are necessary correlatives to one another. Expansion alone cannot produce form; cohesion must also be present. It is the regulated balance between them that results in Creation. In the old legend, if I remember rightly, the conflict is ended by Tiámat marrying her former opponent. They were never really enemies, but there was a misunderstanding between them, or rather there was a misunderstanding on the part of Tiámat so long as she did not perceive the true character of the Spirit of Light, and that their relation to one another was that of co-operation and not of opposition. Thus also St. John tells us that "the light shineth in darkness and the darkness comprehended it not" (John i, 5). It is this want of comprehension that is at the root of all the trouble.

The reader should note, however, that I am here speaking of that Primeval Substance, which necessarily has no light in itself, because there is as yet no vibration in it, for there can be no light without vibration. We must not make the mistake of supposing that Matter is evil in itself: it is our misconception of it that makes it the vehicle of evil; and we must distinguish between the darkness of Matter and moral darkness, though there is a spiritual correspondence between them. The true development of Man consists in the self-expansion of the Divine Spirit working through his mind, and thence upon his psychic and physical organisms, but this can only be by the individual's willingness to receive that Spirit. Where the hindrance to this working is only caused by ignorance of the true relation between ourselves and the Divine Spirit, and the desire for truth is present, the True Light will in due course disperse the darkness. But on the other hand, if the hindrance is caused by unwillingness to be led by the Divine Spirit, then the Light cannot be forced upon any one, and for this reason Jesus said: "This is the condemnation, that light is come into the World, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God" (John iii: 19-21). In physical science these things have an exact parallel in "Ohm's Law" regarding the resistance offered by the conductor to the flow of the electric current. The correspondence is very remarkable and will be found more fully explained in a later chapter. The Primary Darkness, both of Substance and of Mind, has to be taken into account, if we would form an intelligent conception of the twofold process of Involution and Evolution continually at work in ourselves, which, by their combined action, are able to lead to the limitless development both of the individual and of the race.

According to all teaching, then, both ancient and modern, all life and energy have their source in a Primary Life and Energy, of which we can only say that IT IS. We cannot conceive of any time when it was not, for, if there was a time when no such Primary Energizing Life existed, what was there to energize it? So we are landed in a reductio ad absurdum which leaves no alternative but to predicate the Eternal Existence of an All-Originating Living Spirit.

Let us stop for a moment to consider what we mean by "Eternal." When, do you suppose, twice two began to make four? And when, do you suppose, twice two will cease to make four? It is an eternal principle, quite independent of time or conditions. Similarly with the Originating Life. It is above time and above conditions—in a word it is undifferentiated and contains in itself the potential of infinite differentiation. This is what the Eternal Life is, and what we want for the expansion of our own life is a truer comprehension of it. We