In the genesis of the kosmos there appear to be three great undulations in the universal current of life. The first of these prepares the field by depositing that elemental essence which is to become the world-plasm; the second precipitates the universum of materiality, spatiality and intellectuality, not as we now know them, of course, but as potencies; the third great undulation in the current of life effects the endowment of the world-plasm with those tendencies that are to build around themselves forms appropriate to their fulfillment. This ensoulment of the world-plasm with tendencies and the consequent segmentation of it into separate forms by these tendencies constitute the primary stages of that procedure of life which results ultimately in the up-raisement of matter and its final exaltation into pure spirit. Hence, the entire mass of materiality is besieged on all sides by the sum-total of life and the former is being raised slowly and irresistibly to heights that are immeasurably more sublime than its present degree of grossness. It appears paradoxical, therefore, that life, although in all respects vastly superior to matter, should become the apparent vassal of materiality and give itself up to all the strict rules of imprisonment which are imposed upon it by the properties and qualities which we observe in matter. It seems so subject to every whim and fancy of matter that one is inclined to think that matter and not life is the chief designer of universal destiny. This is not a condition to be wondered at so much, for the reason that this apparent vassalage, this seeming enslavement of life by matter, is due to that superior and most marvelous adaptability of life which it enjoys in contradistinction to the relative unpliability of matter, and due also to the fact that life is kinetic and matter, being a mere deposit of life, is static. Life is mobility while matter is immobility and thus in possessing a greater range of freedom is, of course, correspondingly superior; but in this adaptation of itself to the labyrinthine cavities and multiformed interstices in matter it exhibits but a seeming serfdom which is really not a serfdom but a mastery. It is as if a man had taken lumber, hardware and stone and built a house wherein he might dwell--life has merely used matter, molded and fashioned it so as to make for itself a medium, a dwelling-place wherein it operates, not as a slave but as a master possessing unlimited freedom of motility. In the production of a form life stamps upon it, once for all time, the path of its engendering action. It leaves its finger-prints upon the mold which it makes for itself. So that if we would know where life _has been_ or where it _is_ we should look for its finger-prints (organization); we should observe the sinuosities which mark its pathway, remembering always that it is life that has formed the intricacies and complexities of the form into which it pours itself so accommodatingly in order that