it may raise that form, develop and transmute it into something higher and better. When we speak of _form_ it must not be understood thereby that reference is made only to the gross physical form, but to the entire range of vital assumptions or vehicles which life ensouls for purposes of manifestation. This range we believe to cover the whole path of kosmogenesis seriating from the densest to the most subtle. Our chief concern, however, is the immediate effect which the totality of life's operations will have upon humanity or the form which it ensouls as the human organism. For it is impossible that humanity shall escape either the general or the specific results of the exalting power which life exerts over materiality and its appurtenances. It is, of course, impossible here to go into the various implications of this general forward movement of the universum of materiality or even to outline briefly the divergent lines of operation into which a satisfactory exposition of this view would naturally lead. And then to do so would be inappropriate in a volume of this kind. So we shall have to be content at this juncture to limit our study to a consideration of what we believe to be some of the immediate indications of this vast and most far-reaching phenomenon. In the chapter on the "Genesis and Nature of Space" it is shown that the material universe is engendered at the same time and by the same movement or process as the universum of spatiality and intellectuality and that as the passage from chaos to kosmos proceeds the function of this movement is changed gradually from engenderment to exaltation wherein materiality is transmuted into spirituality. It is, of course, obvious that as materiality is exalted so are spatiality and intellectuality; and that as the one becomes more and more refined, capable of answering to higher and yet higher requirements so do all the others. For, at work in all and through all of these, is the current of life which pervades them, engendering, sustaining and elevating as it proceeds. So that as matter has evolved added characteristics and properties, each answering to a given need and arising out of the necessities inhering in the stage at which it appeared, so has the intellect evolved faculties to correspond therewith. In other words, the evolution of faculties for the expression of the human intellect has proceeded synchronously with the evolution of material qualities. And whenever a new faculty or an additional scope of motility is achieved by humanity there is always found a set of kosmic conditions which answers thereto. The cardinal principles of the doctrine of evolution are not, therefore, adverse to the conclusion that the organs of sense-perception--hearing, touch, sight, taste and smell--have not been endowed upon the human race or attained by it at one time; but rather that each answering to a newly acquired need and opening a wider scope of motility for the intellect