are concerned; but if we do enter into it we reproduce in
ourselves the same quality of life which called that thing into
existence.

Now if this is a general principle, why can we not carry it to a
higher range of things? Why not to the highest point of all? May
we not enter into the originating Spirit of Life itself, and so
reproduce it in ourselves as a perennial spring of livingness?
This, surely, is a question worthy of our careful consideration.

The spirit of a thing is that which is the source of its inherent
movement, and therefore the question before us is, what is the
nature of the primal moving power, which is at the back of the
endless array of life which we see around us, our own life
included? Science gives us ample ground for saying that it is not
material, for science has now, at least theoretically, reduced
all material things to a primary ether, universally distributed,
whose innumerable particles are in absolute equilibrium; whence
it follows on mathematical grounds alone that the initial
movement which began to concentrate the world and all material
substances out of the particles of the dispersed ether, could not
have originated in the particles themselves. Thus by a necessary
deduction from the conclusions of physical science, we are
compelled to realize the presence of some immaterial power
capable of separating off certain specific areas for the display
of cosmic activity, and then building up a material universe with
all its inhabitants by an orderly sequence of evolution, in which
each stage lays the foundation for the development of the stage,
which is to follow--in a word we find ourselves brought face to
face with a power which exhibits on a stupendous scale, the