When we speak of Divine Mind. the Divine brain is inquired for.

To this Mr. Martineau replies, "It is when mental power has to be localised, bounded, lent out to individual natures, and assigned to a scene of definite relations. that a focus must be found for it."

It is true that we can have no immediate knowledge of mind except our own, but it is also true that through our own minds we are able to recognise products stamped with thought. Are there none such in the universe?

Mr. Bain ("Body and Mind," p. 133), whilst declaring that without organised matter "we should not have mental states at all," admits in the same volume (p. 127) that "for anything we know mind might have existed apart, in a way that we cannot figure to ourselves for want of some example within our reach." This is in truth the spiritualist ground, which declares the independence of mind and matter. But in a flight of daring fancy, the spiritualist, in the person of Mr. Martineau, is willing to satisfy the organicist by a speculation which unites the universal Mind organically with the universe itself. Here are his own eloquent words: “If

still my questioner cannot dispense with some visible structure as the organ of the ever-living Mind, I will ask him in his conception of the brain to take into account these words of Cauchy's: Ampère has shown that the molecules of different bodies may be regarded as composed each of several atoms, the dimensions of which are infinitely small, relatively to their separating distances. If, then, we could see the constituent molecules of the different bodies brought under our notice, they would present to our view hosts of constellations, and in passing from the infinitely great to the infinitely small, we should find in the ultimate particles of matter, or in the immensity of the heavens, central points of action distributed in presence of each other.' If, then," continues Mr. Martineau, "the invisible molecular structure and movements of the brain do but repeat in little those of the heavens, what hinders us from inverting the analogy and saying that the ordered heavens repeat the rhythm of the cerebral particles? You need an embodied Mind. Lift up your eyes and look upon the arch of night as the brow of the Eternal, its constellations as the molecules of the

universal consciousness, its space as their possibility of change, and the ethereal waves as the afferents and efferents of omniscient thought" (p. 540).

And yet it may be asked, If God is, why is He never seen? If force, why is it never seen? If consciousness in man is, why is it never seen? Range the whole world through, test and weigh. You cannot light upon a single dynamic idea (Martineau). You find, not force, only movements, only relations of coexistence and sequence.

Open the brain, examine with your scalpel the nervous system. You come upon no consciousness, only vibrations of molecules; yet you know that consciousness is.

Examine space with the telescope, analyse light with the spectrum. You find no God. What does that prove? Not that God does not exist any more than that consciousness does not exist, but that you have not used the right method for His discovery, or drawn the correct inference from observed phenomena.

Who shall gainsay us if we declare that causality, as seen in the operation of nature and nature's laws, means force directed, that

what directs force is not, and cannot be, seen, but thought, because it is thought?

Causality, therefore, is clearly beyond the range of experimental science.

Human causality can only be known through conscious thought, and Divine causality can only be inferred in the same way and known in the same way; not by the scalpel or telescope, but by thought.

23. d. And all this is said to be anthropomorphism! We are accused of it when we attribute living intelligence to the one Power that underlies the changing mask of material phenomena. We are taunted with making God in our own image. Be it so. "If I am to see a ruling Power in the world, is it folly to prefer a manlike to a brute-like power, a seeing to a blind? The similitude to man means no more and goes no farther than the supremacy of intellectual insight and moral ends over every inferior alternative" (Martineau).

24. Mind, then, seems to us to have been slipped into the mysterious "atoms specially determined,” and into the "complex and pecu

liar relations," without which our philosophers cannot construct the universe.

Mind is, in its last analysis, identical with that which determines the direction of force. Force and matter so determined possess, if you will, the promise and potency of all life. Mind really underlies even those phenomena of the universe which at first seem most mechanical.

Mind working through matter organised in a certain way is yet conceivable as working without it.

Mind of the same kind as that of man does not degrade man's idea of God, since to attribute that to God is merely to invest Him with the highest known attribute of conscious life.

This is the power then we see enthroned in the universe, and the expression of this living energy is ancient and familiar, simple but sublime. "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made."

25. We need make but one step more, and