values. The world as we know it presents itself in two aspects the outside realm of matter, consisting of objects revealed to us through our senses, and the inner realm of feeling and thought which is without anything like location in space.

Take the outer world and see how far we can trace it. I hold an apple in my hand. What do I know of it? I know its color, its form, its hardness, its taste, its odor-in a word, I know what my five senses tell me. Remove eye, hand, tongue, and these qualities will become non-existent, being conditioned by the nature of my organism. Professor James in his transmission theory maintains that our organism, instead of revealing to us the nature of the universe, limits our knowledge of it by our very constitution to what we acquire with our five senses. We cognize only the things for the perception of which we have corresponding organs. To illustrate: a colored pane of glass -say red-transmits only red rays, shutting out many other vari-colored rays, which, although they cannot be transmitted by the red pane, exist nevertheless. "In my Father's house are many mansions."

Matter is not the ultimate. Beneath matter, science tells us, is ether the medium which pervades all space-the interstellar immensities as well as the infinitesimal interstices between material atoms. Some modern physicists have compared it to a jelly; others describe it as denser than steel; all agree that it is incompressible and is in some way the reservoir of energy for all material phenomena. The existence of ether is not merely speculation, it is a reality; and Sir Oliver Lodge calls it the most important reality with which we are acquainted. The senses tell us nothing of it, but without ether such phenomena as light, electricity, magnetism, radio-activity, would be impossible. It is through this continuous substance that light passes to us from the sun, stars and other luminous objects; with

out the undulations which it transmits the whole world of objects which we now see in their shapes, colors and distances, would be invisible. Not only in this way is ether the vehicle of energy flowing in to us from without-it is the very source of the things to which we have access through our sense organs. Subject to some sort of stress, it differentiates itself into matter; in all probability the so-called electrons, which unite to form atoms, are knots or rings formed in and of the ether itself.

Such is the outer world. What now of the inner, which we know only as states of consciousness? We know it neither as matter nor as motion, but we find it intimately connected with brain, and as the brain is made up of molecules, these must vibrate during the activities of thought. We here have the link connecting the two worlds which at first sight would seem to be so remote from each other. Matter we know through our senses; matter is evolved from ether; ether we do not know; our thought we know. Our thought is not matter, but it is accompanied by vibrations in the ether. Thought is connected with matter through our bodily frame; it is not less distinctly connected with ether through its modus operandi. Meanwhile that which logic asserts is fast becoming the favorite conclusion of science. Not only naturalists like Naegeli and Haeckel maintain that matter is endowed with elementary feeling; the physicists also incline to this view, and Sir Oliver Lodge in his book on The Ether of Space writes:

"The universe we are living in is an extraordinary one, and our investigation of it has only just begun. We know that matter has a psychical significance, since it can constitute brain, which links together the physical and the psychical worlds. If any one thinks that ether, with all its massiveness and energy, has probably no psychical significance, I find myself unable to agree with him.”

And Camille Flammarion sums up the argument of his book on Mysterious Psychic Forces in the words:

"The phenomena of which we are speaking are manifestations of the universal dynamism with which our five senses put us very imperfectly in relation. We live in the midst of an unexplored world in which the psychical forces play a role still very insufficiently investigated. These forces are of a class superior to the forces usually analyzed in mechanics, in physics, in chemistry. They are of the psychical order, have in them something vital and a kind of mentality. They confirm what we know from other sources, that the purely mechanical explanation of nature is insufficient, and that there is in the universe something other than so-called matter. It is not matter that rules the world; it is a dynamic and psychic element. . . . There is in nature, especially in the domain of life, the manifestation of instinct in vegetables and animals, in the general soul of things, in humanity, in the cosmic universe, a psychical element which appears more and more in modern studies, especially in researches in telepathy, and in the observation of the unexplained phenomena which we have been studying in this book."

Science not only shows us how moving matter causes vibrations in the ether, producing motion in other matter at a distance; it also enables us to realize the possibility of action at a distance by means of thought, and this without the instrumentality of speech, telegraph wires, or other physical agencies. For if thought be accompanied by molecular vibrations in the brain, the ether must be moved by these just as it is moved by the vibrations which produce the phenomena of light and electricity. Said Sir William Crookes, the famous English physicist, in his address as president of the British Association for 1898:

"It would be well to begin with telepathy, with the fundamental idea that thoughts and images may be transferred

from one mind to another without the agency of the recognized organs of sense; that knowledge may enter the human mind without being communicated by any hitherto known or recognized ways.... If telepathy takes place, we have two physical facts-the physical change in the brain of A, the suggestor, and the analogous physical change in the brain of B, the recipient of the suggestion. Between these two physical events there must exist a train of physical causes. Such a sequence can only occur through an intervening medium. All the phenomena in the universe are presumably in some way continuous, and it is unscientific to call in the aid of mysterious agencies when with every fresh advance in knowledge it is shown that ether vibrations have powers and attributes abundantly equal to any demand-even to the transmission of thought. . . . It is known that the action of thought is accompanied by certain molecular movements in the brain, and here we have physical vibrations capable from their extreme minuteness of acting direct on individual molecules, while their rapidity approaches that of the internal and external movements of the atoms themselves....It will be found possible to discover a path by which telegraphing without wires and transferring thought from mind to mind can be found to harmonize."

Examples of this possibility of moving the matter of the human brain at a distance by the putting forth of purely mental power have been gathered in thousands by societies for psychical research on both sides of the water. It is only a step further to show that matter outside the human brain-matter which is inorganic-may also be moved and influenced by the action of mind. In 1871, Sir William Crookes published an account of experiments conducted by him, under a system of rigid scientific tests, which established "the existence of a new force in some unknown manner connected with the human organization, which for

convenience may be called the psychic force." In this account Sir William demonstrated that by putting forth of the psychic force it is possible to alter the weight of bodies and play upon musical instruments without direct human intervention.

But there is still a third stage in the power thus exerted by mind upon matter that of actually creating it. For what does the creation of matter really mean? It does not mean the bringing of matter into existence out of nothing; it simply means the rearrangement of the atoms which already exist. The ultimate parts of all kinds of matter are the same: the different types of matter known to us are due to different combinations and motions of the ultimate units, and these units are simply modifications of the ether itself. Tarde, the French writer, maintains that all spatial likenesses in the universe, and therefore the likenesses of the ultimate parts of matter, are due to likenesses of vibration; and if the mind be capable of giving rise to vibrations in the ether, it should be able to call matter from the ether. It was Sir William Crockes who, alluding to Tyndall's assertion that he saw in matter the promise and potency of all forms of life, said: "I should prefer to reverse the apothegm and say that in life I see the promise and potency of all forms of matter."

Some time ago Professor Ramsey startled the scientific world with the announcement:

“I have found that when electricity is passed through a vacuum tube containing a little hydrogen, two other gases, helium and neon, appear....The chief value of these experiments is that they point the way for a change of one form of matter-an element supposed to be incapable of change into another, or that it shows that what we have hitherto considered as substance is but a manifestation of forces. In any case a severe blow has been dealt to the present theories concerning the constitution of mat