and dreaded so-called "teleological" view that there must be "a Divinity that shapes our ends." Theosophy offers as a fact, demonstrable from the very presence within of the higher, divine nature, that men in time will attain the stature of Creative powers, Builders of future world-systems, just as the Higher Beings who are the guides and directors of the present evolution were once men and lower than men in past aeons. Evolution of men will not stop with the perfecting of the mental and moral nature; once the godlike nature of the Higher Self is admitted, it follows that there can not be a limit assigned beyond which man may not go. There may be some truth in the collision-theory of the origin of certain nebulae; it seems to explain the sudden appearance of "temporary stars," at least; but, by its very nature, it cannot explain the origin of the universe of suns as a whole. Again, after each collision the speed of the new body formed from the material of the two colliding spheres would be less than their combined speed, because much or all of their motion would be arrested and transformed into the energy which would be needed to scatter their substance in all directions. If two equal bodies, moving at equal speed, met in a line joining their centers, the resulting nebula would have no motion at all. It has been pointed out that if the collision theory alone is relied upon to explain the structure of the universe it must fail, because during the infinity of past time a condition of absolute stagnation would have been attained, the universe would have "run down," nothing being left but one gigantic dead and dark globe! In this idea of "running down" there is a paradox, which is apparent enough, and we need not trouble to follow it further. We have to seek a reasonable hypothesis--a theory such as Theosophy presents of a universe which can wind itself up again after it has finished its cyclic career--a theory which does not overlook the fact that the material cosmos is the manifestation of intelligent Mind. The impressive system which was worked out in the Orient (and before that elsewhere) ages ago, of the transformation of energies from visible to invisible planes under Cyclic or Periodic Law, the universality of alternations of manifestation and rest, clears up the primary difficulties of the case. It is to H. P. Blavatsky, the great Theosophist, that we are indebted for making this reasonable hypothesis clear. Fortunately, the time-spirit of science in this century is less atheistic than that of the nineteenth, and the broad principle of Theosophy, that there are great spiritual Beings, the glorious efflorescence of past ages of development, guiding and controlling the formation and maintenance of the worlds, is becoming the subject of serious consideration among some of the most advanced thinkers, for the atheistic hypothesis that matter "runs itself" is almost at its last gasp.