new school of Scientists, rather than the older school that is now being superceded. There is no conflict between True Occultism and True Science, notwithstanding their directly opposite theories and ideals—they are merely looking at the Truth from different viewpoints—at different sides of the same shield. A better day is coming, when they shall work together, instead of in opposition. There should be no partisanship in the search for Truth.

Things have worked this way: Occultism would enunciate a theory or principle—but would not attempt to prove it by material facts, for it had not gathered the facts, having found the principle within the mind, rather than without. Then, after laughing at the occult theory or principle, Science would search diligently for material facts to prove an opposite theory, and in so doing would unearth new facts that would support the Occultists contention. Then Science would discard its old theory (that is, the younger men would—the old ones, never) and proceed to proclaim a new theory or principle, under a new name, and backed up with a mass of facts and experiments that would create a new school with many enthusiastic followers. The old claim of the Occultists would then be forgotten or else go unrecognized under its old name; or disguised by the fantastic and bizarre coverings which some so-called Occultists had draped around the original Truth.

But, so long as Truth is being uncovered, what matters it who does the work, or by what name he calls his school. The movement is ever forward, and upward—what matter the banner under which the armies move?

In this book the writer will advance a very different theory of the Universe of All-Things from that of Modern Science, although he feels that his theory may easily be reconciled with the most advanced views of that school.

In the first place, as he has stated in the first chapter, he does not hold that the Universe, as we know it, is self-sufficient, but he recognizes a Something back of all phenomena and appearances, which Something he calls "The Infinite."

And he differs very materially from the views of those who claim that Mind is but a property, or quality, or something proceeding from Matter or Force, or Matter-Force, or Force-Matter—according to the views of the respective schools. He takes an entirely different and opposite position.

He holds that all that we call Matter (or Substance) and Mind (as we know it) are but aspects of something infinitely higher, and which may be called the "Cosmic Mind." He holds that what we call "Mind" is but a partial manifestation of the Cosmic Mind. And that Substance or Matter is but a cruder or grosser form of that which we call Mind, and which has been manifested in order to give Mind a Body through which to operate. But this view he merely states in passing, for he makes no attempt to demonstrate or prove the same, his idea being that it forms a different part of the general subject than the phase of "Dynamic Thought," to the consideration of which this book is devoted.

He also differs very materially from the Materialistic school in his conception of Force or Energy. Instead of regarding Force as a distinct principle, and as something of which Mind is but a form, he walks boldly out into the arena of Scientific Thought, and throwing down his gauntlet, proclaims his theory that "There is no such thing as Force apart from Life and Mind"—"All Force and Energy is the product of Life and Mind—all Force, Energy and Motion result from Vital-Mental Action—all Force, Energy and Motion is Vital-Mental Force, Energy and Motion."—"The Mind abiding in and permeating all Substance, not only has the power to Think, but also the power to Act, and to manifest Force and Energy, which are its inherent and essential properties."

He also takes the position that Mind is in and about and around Everything. And that "Everything is Alive and Thinking." And that there is no such things as "Dead-Matter," or "Blind-Force," but that all Substance, even to the tiniest Particle, is permeated with Life and Mind, and that all Force and Motion is caused and manifested by Mind.

He holds that all forms of Force, Energy and Motion, from the Attraction of the Particles of Matter, and their movements in response thereto, up to the Attraction of Gravitation, and the response of the Worlds, and Suns, and Stars, and Planets, thereto—are forms of Mental Energy and Force, and Action. And that from the tiniest atom, or particle, to the greatest Sun—all obey this Great Action of Mind—this Great Force of Mind—this Great Energy of Mind—this Great Power of Mind.

And upon this rock—this rock of Truth, he believes it to be—he takes his stand, and announces his belief, and bids all-comers take notice of what he believes to be a germ-thought that will grow, develop, and increase so that it will eventually permeate all Scientific Thought as the years roll along. He calls this theory "The Theory of Dynamic Thought."

CHAPTER III
THE UNIVERSALITY OF LIFE AND MIND

THE writer has deemed it advisable to preface his consideration of "Mind" in itself, as well as of Substance and Motion, with two chapters, the purpose of which will be to demonstrate that Mind, in some form or degree, is to be found in connection with all Things—and that Everything has Life—and that Mind is an accompaniment of all Life. To many the term "Mind" means only the "thinking quality" of man, or perhaps of the lower animals; and "Life" the property only of such organic creatures. For that reason it has been deemed advisable to point out that Life and Mind are found even in the lowest forms of substance—even in the inorganic world.

In this chapter and from now on, the writer shall use the term "the Mind," etc., to indicate the particular mental principle of the creature or thing—the bit of Mind that is segregated from the rest, and which each person thinks of as "mine," just as he thinks of "my" body, as distinguished from the universal supply of Substance. The term "Mind" will be used in its Universal sense.

And, the writer intends to use Elmer Gates' term, "Mentation," in the sense of "effort; action; or effect; in or of, the Mind"—in short, "mental process." The word is useful and when one has learned to use it, he will prefer it to the more complicated terms. Remember, then, please—"Mentation" means "Mental Process." Mentation includes that which we call "Thought," as well as some more elementary forms of mental process that we are not in the habit of dignifying by the term, Thought, which latter we usually reserve for mental process of a higher order.

So, then, "Mind" is the something of which one's particular Mind is composed; "The Mind" is that something possessed by one, by and through which he "thinks"; "Mentation" is mental process; and "Thought" is a advanced kind of Mentation. At least, the said words will be so employed in this book, from now on.

In this chapter, you are asked to consider the fact that Life is Universal—that Everything is Alive. And, that Mind and Mentation is an attribute of Life, and that, consequently, Everything has Mind, and is able to express a degree of Mentation.

Forms of Life, as we know them, are always seen as possessing two aspects, viz., (1) Body (Substance); and (2) Mentation (Mind). The two aspects are always found in combination. There may be living creatures who occupy bodies of so fine a form of Substance as to be invisible to