well be admitted now as at any time that there can be no interior knowledge of anything if an explanation is desired that shall do away with the acknowledgment of God, who is the Creator and the life-power itself. Suppose it to be true that there is a God, in whom is life itself, who is a Creator because He can put forth from Himself substance, and form spiritual and material objects. Suppose that things external to the Creator, both natural and spiritual, were so formed that they could receive their respective kinds of life perpetually from Him. What then would be the mental status of him who, denying this, should try to account for creation apart from the Creator? Would not the present materialistic and agnostic conditions necessarily ensue? In this the origin of Evolution, together with all its modifications and adaptations, is clearly apparent.
The materialism revived by Mr. Dar-
