more dangerous arrogance of an exaggerated and soulless
materialism. Speculation is now trending back to a critical
animism, and, enriched by all that physical science has had to
give, is opening out new world-views of transcendent interest.
The nature-mystic is coming into his own again. It must be his
care to keep abreast of thought and discovery, and so avoid that
tendency to exaggeration, and even fanaticism, which has, in
the past, so greatly damaged the cause of Mysticism at large.

The animistic theory is now being propounded thus. Why should
not all transfers of energy, whether in living or non-living
bodies, be accompanied by a "somewhat "that is akin to
man's mental life? The arguments in favour of such a view are
numerous, many-sided, and cumulative. The hypothesis of
evolution gives them keen edge and gathering force. Behind the
cosmic process men feel there must be a creative power, an
animating impulse. The struggle upwards must mean something.
Mechanism is but a mode of working--its Ground is soul, or spirit.

Thus a new day is dawning for a soundly critical animism. It is
realised that to formulate "laws" in accordance with which
certain modes of happening take place is not to pierce to the
heart of things, but to rest on the surface. Mechanism explains
nothing and leaves us poor indeed! Whereas, the universe is a
majestic manifestation of Becoming--of a veritable
development of life.

The line between organic and inorganic is fading more and
more from the minds of investigators. Protoplasm, for instance,
mingles together mechanical, chemical, and vital in a fused