260 ORGANIC EVOLUTION CONSIDERED 



such relations exist between mental phenomena and 

 the forces of nature. 



If a definite quantity of heat can be converted into 

 a definite quantity of will, then will may be converted 

 back into heat. We do not know that heat and elec- 

 tricity are generated by mental activity. The only 

 known effect of applying force to matter is to impart 

 motion to the latter. We cannot by warming the 

 brain artificially increase the power to think. The 

 phenomena of mind are entirely different from mole- 

 cular motion. Motion of little pieces of matter is not 

 thought. Force and matter are related to each other, 

 but they are not identical; and so mind is related to 

 matter and force, but it is not identical with them. 



We have already stated that modern physicists look 

 upon the existence of ether as a fact, and yet ether is 

 so subtle that we cannot discover its existence as mat- 

 ter. If we must assume the existence of an all-per- 

 vading form of matter in order to explain natural 

 phenomena, is it more unreasonable to assume the ex- 

 istence of an all-pervading mind in order to explain 

 mental phenomena? If we cannot explain mind in 

 terms of matter, ether and force, i. e., in terms of 

 molecular motion, we may logically assume the exist- 

 ence of a cause sufficient to explain it — the existence 

 of an intelligent cause. 



The great forces of nature are ever at work silently 

 and unseen, and the universe without them would be 

 motionless. We judge that they exist by examining 

 the results produced. We have better reason to be- 

 lieve in the existence of mind than of heat or light, 

 for our knowledge of mind is direct and immediate. 

 For the thinker to dispute his own existence is to an- 

 nihilate the universe. The mind must judge of its 

 own qualities first, and its decision in respect to the 

 nature of its powers must b.e accepted. Looking at 



