Life is the most elusive thing with which science has to deal but we have learned much about both life and matter in recent years, and it is a noteworthy fact that the more we learn the thinner become the ranks of the materialists. The only scientist of note who still declares his philosophy of materialism is Haeckel, and of him a brother scientist has written, "He is, as it were, a surviving voice from the middle of the nineteenth century;" and, referring to Haeckel's almost deserted ground in the scientific world, he declares that his voice "is as the voice of one crying in the wilderness, not as the pioneer or vanguard of an advancing army, but as the despairing shout of a standard-bearer, still bold and unflinching, but abandoned by the retreating ranks of his comrades as they march to new orders in a fresh and more idealistic direction."

Thus is the old ground of scientific materialism being deserted by all progressive scientists. While we do not yet know a great deal about life, science has gone far enough to permit a grasp of facts and principles from which conclusions may be logically drawn and working hypotheses constructed. Sir Oliver Lodge, who is president of one of the great English Universities, and ranks as one of the world's most eminent scientists, speaking of his conception of life, says that "It is dependent on matter for its phenomenal appearance—for its manifestation to us here and now, and for all its terrestrial activities; but otherwise I conceive that it is independent, that its essential existence is continuous and permanent, though its interactions with matter are discontinuous and temporary; and I conjecture that it is subject to a law of evolution—that a linear advance is open to it—whether it be in its phenomenal or in its occult state."[J]

Later in the same work he expresses the opinion "that life is something outside the scheme of mechanics—outside the categories of matter and energy; though it can nevertheless control and direct material forces...."

In closing his volume on Life and Matter this distinguished scientist says:

Such a conception of life carries us very far from the old popular view of the origin of the race, but it is a conception that brings science and religion into perfect agreement and will enable us to understand human evolution and explain facts in life that would otherwise remain incomprehensible.

The pre-existence of the soul, as a part of universal life, was taught and commonly accepted in the early Christian period. If we accept the fact of evolution at all, and are not materialists, there is no escape from the belief of the pre-existence of the soul. Indeed, not even materialism can save one from the necessity of accepting the pre-existence of the individualized consciousness that we call a human being.

Let us consider the human infant as we see it at birth. Whence came it—how can we account for it in a universe of law and order? We can understand it from the physical side. Its tiny body is a concourse of physical atoms with a prenatal history of a few months. But its mind, its consciousness, its emotions, what of them? The average man replies that God made them and they constitute the soul. But how and when were they "made"? Even the material part of this infant did not spring miraculously and instantaneously into existence. How much less possible is it that the soul did so! If we say "God made it" we have explained nothing. But it is not necessary to deny that God creates the soul in order for us to move toward an understanding of how the soul came to be. It is only necessary to say that the process of its creation was evolutionary. Nobody denies that the earth was created by evolution, although men may differ in opinion on the matter of a divine intelligence guiding its evolutionary development. The same principle must apply to the human intelligence.

Lodge wrote Life and Matter as a reply to Haeckel's Riddle of the Universe, which presented the latter's philosophy of materialism. But Lodge did more than demolish Haeckel's premises and leave him with not an inch of scientific ground to support his theory. The English scientist raised questions that have not been answered, and cannot be answered, by the scientific materialist. He points out that the materialist's philosophy has no explanation for "the extraordinary rapidity of development, which results in the production of a fully endowed individual in the course of some fraction of a century."[K]

With those two dozen words Lodge leaves the scientific materialist speechless; for all scientists are evolutionists, and it is impossible to account for "the extraordinary rapidity of development" by the laws of evolution. It is well known that the evolutionary age of anything depends upon its complexity. A simple form is comparatively young while a complex one has a long evolutionary history behind it. The earth is simple compared to a human being. If, then, it has required ages to evolve the earth to its present stage how long did it take to evolve the wonderfully complex mental and emotional nature of the human being that inhabits the earth? And thus Lodge bottles Haeckel up on his own premises and shows that the very evolutionary principles to which the German scientist appeals demolish his theory! He practically says to Haeckel, "Your philosophy, sir, fails to show how it is possible for the vacuous mind of the infant to evolve into the genius of the philosopher in thirty or forty years." In other words, if the infant is nothing but the form we see it would be utter absurdity to say that that mass of matter can evolve a high grade of intelligence within a few years when it takes centuries to make a slight evolutionary gain.

Look at an infant the day it is born. Study its face. One might as well search the surface of a squash for some indication of intelligence. But wait only a little while and you shall have evidence not merely of intelligence but of emotions possible only to the highest order of life. Clearly, here is not something evolved within a brief period from a mass of material atoms. Such a theory would be as unscientific as the popular belief in miraculous creation at which the scientific materialist scoffs. The swift change from the vacuity of the infant mind to the intellectual power of the adult in the "fraction of a century" is not the creation of something but its manifestation—the coming through into visible expression of that which already exists. The soul, the consciousness, the real man, consisting of the whole of the mental and emotional nature, which has been built up through thousands of years of evolution, is coming once more to rebirth, to visible expression in a material body.

The body is, of course, but the new physical instrument of the old soul—an instrument, as certainly as the violin is the instrument and a vehicle for the musician's expression. At every turn our materialistic conceptions mislead us and prevent the perception of nature's truth. It is because we think of the body as being actually the person, that it seems improbable that an old soul has entered the infant body. We think of the power and intelligence of an old soul and then look at the baby and find no indication of such things. But that is only because the baby body is such a new and undeveloped instrument that it is at first useless and only slowly can it be brought under control of the soul and made to express its intelligence and power. The body is a growing instrument, not a completed one.

Let us suppose that musical instruments grow as physical bodies do. Suppose there was a time when the piano was keyless, as a baby is toothless. Suppose that sounding boards have a period of immaturity and that the whole mechanism of the instrument is in a state that can only be characterized as infantile. If a master musician attempts to play on such a piano his performance would by no means be an indication of his ability. A competent critic who could hear the performance but not see the musician would promptly declare that no really great musician was touching the keys. And that is precisely the mistake we make in assuming that the immature body of an infant is capable of expressing the intellectual power of the old soul, or, to put it differently, denying that a returned, old soul is in possession of the infant body simply because there is no physical plane evidence of the fact. If pianos slowly grew to maturity then only when the instrument was mature could the master musician give a practical demonstration of his skill; and only when the physical body has reached its maturity can the soul that is using it fully express itself.

In the early years of the physical body the soul is only very partially expressed through it. The entrance of the consciousness into the physical world is slow and gradual. It is somewhat like the growth of a plant, very gradual, but the analogy is not a good one, for a plant is very little like a human body. It is impossible to find a material equivalent of the dawning of consciousness on the physical plane. Beginning about four and a half months before the birth of the physical body and continuing for a period of several years the soul, or consciousness, is engaged in the process of anchorage in the physical world. For a long time the center of consciousness remains above the material plane and during the early years of childhood the consciousness is divided between the astral and physical worlds, with the result that the child is often somewhat confused and brings fragments of astral consciousness into physical life. When the physical body is about seven years old the consciousness may be said to be centered on the physical plane, but only when the body and brain of the soul's new instrument are mature has the opportunity come for the fullest expression.

Some of the difficulties commonly associated in the mind with the thought of the pre-existence and rebirth of the soul will disappear if we do not lose sight of the fact that the soul is a center of consciousness, which is always consciousness somewhere, but which very gradually shifts its focus from plane to plane. Its permanent home is in that body of filmy matter drawn about the ego in the higher levels of the heaven world. From that point it sends energies outward and draws about itself in the lower levels of the mental world a body, or vehicle of consciousness, that is not permanent but which will serve the purpose of functioning for a period on that plane. Downward again the energies are sent, building about the center of consciousness on the astral plane a temporary body of astral matter, temporary in the same sense that the physical body is temporary, and which shall serve the consciousness in the astral, or emotional world, during the whole of the physical plane life and for some time afterward. Still outward, or downward, the soul sends its energies till the material world is reached, when it begins to function partially, and very feebly, through the infant physical body.

For the time being the soul's evolution lies on the physical plane where certain lessons are to be learned. After the early years of childhood are over the consciousness is firmly anchored here, where the chief work is to be done, during the hours of the waking consciousness. During sleep the ego temporarily lays aside the physical body and functions in the astral body in the astral world. The material body sleeping here is merely a deserted and empty vehicle, magnetically connected with the soul, and awaiting its return.

As childhood, youth, maturity and old age pass, complex experiences come to the soul thus functioning here. Other souls functioning through physical bodies are encountered and various relationships are established. Out of the complexity of social, business, religious and political activities the soul gets a large and varied experience. Sooner or later the death of the physical body closes the chapter. The gathering of such experience has ceased, not because the soul has acquired all possible physical world knowledge, but because its instrument of consciousness here has worn out.

Death cuts the soul off from its physical plane connection and the center of its consciousness is then shifted to the astral plane. There the purgative process goes forward, as explained in a previous chapter. As that proceeds the soul gradually gets free from one grade of astral matter after another and with the loss of each the man becomes conscious on a higher level. The physical body is lost suddenly but the matter of the astral body gradually wears away until there is so little left that the soul has lost connection with the astral world also. This means that the center of consciousness has shifted to the mental plane, or heaven world, where the man will function on the lower levels.

There in the mental world, functioning through the vehicle of mental matter, a very important process goes on. The heaven world life is a harvest time in which assimilation of experience takes place. The consciousness there deeply broods over the experiences of life and extracts the essence from them which is transmuted into faculty and power for future greater expression. It is thus that the soul grows in wisdom and power through its long evolution.

When the heaven life is finished, when the harvest of experience has been threshed out and the net gain has been built into the enduring causal body, the mental body, like the astral, has been completely dissipated. The end of a cycle of experience—of a day in the evolutionary school—has come and the physical, astral and mental bodies have all perished. Nothing remains but the soul, the real man, the ego, functioning through the causal body which persists. From that the ego again sends the forces outward, in the first activity toward rebirth, first forming a new mental body by drawing about itself the matter of the lower levels of the mental plane, then securing a new astral body on the astral plane and finally taking possession of another infant body in process of formation on the physical plane, into which it will in due course be reborn.

The period between these successive appearances of the soul in a succession of physical bodies varies greatly and depends on a number of things. The length of time spent upon the astral plane has already been discussed. The time spent in the heaven world depends upon the mental and moral forces generated during the physical and astral life. If there is a great harvest of experience it will require a longer time to transmute it, while, of course, one who has thought little and loved but little will have a shorter period there, for it is the heart and head forces that have their culmination in the mental world. The question is a rather complex one and other factors come into play, including the intensity of the heaven world life. In general terms, however, it can be said that the heaven life of the ordinarily intelligent person will commonly be a period several times the length of his combined physical and astral life. Some people will have only two or three hundred years between incarnations while others may have six or seven centuries and still others a much longer period.

In getting a right understanding of the subject of rebirth, or reincarnation, it is necessary to keep in mind the fact that the soul, or center of individualized consciousness, is the man and that the physical body is merely an instrument he uses for a number of years; that the causal body is his permanent body for the whole of human evolution; that the mental plane is his home plane and that from there he sends forth successive expressions of himself into these lower planes. With such facts before us there should be no confusion of thought about the successive personalities of an individual. Yet we sometimes hear people speak of the absurdity of supposing that a person can be one man in one incarnation and another man at a later rebirth. Of course no such thing occurs. An individual remains the same individual forever. "But," objects the critic, "may I not have been Mr. Jones, in England six hundred years ago, whereas I am now certainly Mr. Brown, in America at this moment? If so is that not a case of being two individuals?"

It is certainly not a case of being two individuals. It is a case of one individual being expressed through a physical body six hundred years ago in England, dying from it, spending a fairly long period in the astral plane and heaven world, and then again expressing himself through another physical body in America at the present time. The confusion of thought on the part of the questioner arises from thinking of the physical body as being the man. But it is no more the man than the clothing he wears. It is true that he is known at one period as Jones and at another as Brown, but that no more affects his individuality than the assumption of an alias by a fleeing criminal changes him. The name applies exclusively to the physical body, or personality, as distinguished from the individuality. That body is but the temporary clothing of the soul. Let us suppose that a man's name were applied to his clothing and changed with his clothing as it does with his body. We might then know him as Mr. Lightclothes in the summer and as Mr. Darkclothes in the winter, but neither the change of clothing or name would in the least degree make him somebody else. The majority of women change their names in each incarnation. A man may know a certain woman as Miss Smith when she is a slip of a girl, free from care and with little serious thought of life. Twenty years later she may be Mrs. Brown, his wife, a thoughtful matron, the mother of children. She has changed her name and greatly changed in character, too, but she is the same individual.

It seems probable that a person may change quite as much between infancy and old age as between one incarnation and the next. Even the difference between a youth of twenty years who is an artist and the same man at three score and ten who has given forty years to scientific study and research, may be enormous, but the individuality is, of course, identical. It has rapidly evolved and greatly improved, and that is just what occurs to the soul by repeated rebirths—steady evolutionary development of the eternal individual.

The reincarnating process by which the soul evolves is somewhat analogous to the growth of a young physical body. The process consists of alternating periods of objective and subjective activity. How does the body of a child grow? It consumes food, the objective activity. It then digests and assimilates it, the subjective activity. These periods must alternate or there can be no growth, because neither alone is the complete process. The one is the complement of the other. So it is in the evolution of the soul by reincarnation. The experience of life is the food on which the soul grows. The physical plane existence is the objective period in which the food is gathered. At death the man passes into the invisible realms where the subjective process is carried on. He digests and assimilates his experiences and the gist is stored in the causal body and its growth includes an actual increase in size, just as in the case of the child's physical body.

The same law governs mental and moral growth as it operates in our daily affairs. A young man is in college. How does his intellect grow? By precisely the same process of alternating periods of objective and subjective activity. In the class room the instructor puts a mathematical problem on the blackboard and explains it. With the outward senses of sight and hearing, aided by pencil and notebook, the student gathers the food for mental growth. This period of objective activity comes to an end and he then retires to the privacy of his room and there the subjective period begins. He deeply thinks over the problem. His material, the food for mental growth, is only a few notes that serve to keep the experience in his mind. At first all that they signify is not obvious, but as he turns the various points over and over in his mind their significance becomes clearer and fuller. It is the subjective process of digestion. Little by little new light dawns in the student's mind. Finally he has complete comprehension of the mathematical principles involved, and the process of assimilation is finished. This subjective period is the complement of the objective period and they must go on alternating or intellectual growth will stop. When the process of digestion and assimilation is finished the student must return to the classroom for further mental food and when he arrives it is by virtue of the fact that he did digest the previous lesson that he is able to take a higher and more difficult one. And precisely so it is with the reincarnating soul. In the interval between incarnations it so assimilates the experiences of the last physical life that it comes to rebirth with added abilities which enable it to take higher and more difficult lessons than it could previously master.

In the case of both physical growth by eating and mental growth by instruction there is no possible escape from the law of alternating periods of objective and subjective activity. When the child has digested and assimilated a meal there is but one possible thing that can follow—return to his source of supply for another meal. When the student has digested and assimilated the lesson given to him the only possibility of further mental growth lies in his return to the class-room for more material. And so it is with the human soul in its work of evolving its latent powers and possibilities. There is no other road forward but the cyclic one that brings it back to the physical life incarnation after incarnation, but always at a higher point than it previously touched. The very hunger of the child that insures its return to the table for more food is analogous to the desire of the soul for sentient expression that brings it to rebirth.

These alternating periods with the element of constant return are found everywhere in the economy of nature. All her evolutionary expressions are cyclic. But the cyclic movement is not in closed circles. It represents a spiral. The "evolutionary ladder" that the soul climbs is a winding stairway. In its upward progress it makes many rounds but it is always mounting and never returns to the same point. In each cycle, that is made up of the journey from the heaven world through the astral plane, into the physical and then back through the astral plane into the heaven world, it touches each of them at a higher point, or in a higher state of development, than it had previously attained. Each rebirth finds it abler here to gather a larger harvest of experience and each return to the mental plane, or heaven world, finds it abler to digest and assimilate its experiences, and to comprehend more of the realities of the life of its home plane.

This round, or cycle, through the physical, astral and mental regions, is a continuous progressive journey of the soul which began away back at the dawn of mind in man and will continue until he is the perfected mental and moral being. At each incarnation here he gathers experience in proportion to his alertness and to the opportunities his previous lives have made for him. He learns to help others, to be sympathetic, to be tolerant. Such activities will give him pleasure in the astral life and joy and wisdom in the mental region, or heaven world. But he also does some evil things. He makes enemies, he generates hatred and he injures others. This will give him distress in the astral life and no results for soul growth or general progress in the heaven world. If he does an equal amount of good and harm his progress will be slow. If he does much good and little evil his progress will be rapid and his existence happy. If he is a man of great energy, and no very great moral development, and selfishly does much wrong, he will suffer much in the astral life.

It often puzzles the student of elementary theosophy to be told that the soul passes through the purgation of the astral plane and goes on into the heaven world only to return to another incarnation and later to again enter the astral purgatory. Why, it is asked, must one who has thus been purified be again purified? The astral reactions are the results of the blunders made in each incarnation. Each of us in any given incarnation creates by his wrong doing the purgatory that awaits him after death. If he does no wrong there cannot possibly be any reaction. As a matter of occult fact the average good man will find the astral plane life a happy existence and will soon pass on to the blissful heaven world. As for the evil doer the suffering relates only to his evil deeds. Let us say he has committed murder. When the reaction of the evil force he has generated is over and he passes on into the heaven plane it does not mean that he is incapable of future evil. It means that he has probably learned thoroughly the lesson that it is very foolish to take life. But there are many other lessons he has not learned. When he passes into the heaven world he leaves all evil behind him. He is as one who puts his shoes aside to enter a temple. The astral body, like the physical, has perished and it is the freed soul that enters the heaven world. But when he returns through the astral plane to reincarnation he is clothed again in astral matter and this new astral body is exactly representative of his attainments in evolution. In his coming incarnation he will have other physical plane experiences and learn other lessons. The next time probably he will not kill, but perhaps he will cheat and steal or be a drunkard. These errors will react upon him in the astral life that follows. In a coming incarnation he will be wise enough to be temperate and neither cheat nor steal; but perhaps he will be a gossip and work much evil through slander. This in turn will bring its pain. And so in time he will learn to generate no evil force at all but to live in good will and helpfulness toward everybody. Then his progress will be rapid indeed, his life on all planes will be happy and the painful part of human evolution will be over.

The purpose of evolution is no less obvious than the fact of evolution. Evolution is an unfolding process in which the latent becomes the active and the inner life is more and more fully expressed in outer form. The development and improvement in form keeps pace with the necessities of the unfolding life. In the lowest levels of the animal kingdom the form is but a cell. But as the life comes into fuller and fuller expression, limbs for locomotion and, in due course, the organs for hearing, and seeing, and the other mechanism of the developing consciousness, are evolved. In the human kingdom the vehicle of consciousness comes to its highest possible form and then evolution goes on in the perfecting of the physical form. In the process of continually changing the matter of the body it is possible for the brain to be constantly improved and the whole body to grow more and more sensitive and gradually to become a better and truer expression of the evolving life within. In each incarnation the physical body thus improves. The evolution of life and form keep pace. Ultimately perfection of form, as well as perfection of intellect and morality, will be reached and human evolution will be finished.

The purpose of evolution, then, is clear. Man is a god in the making—not actually, but only potentially a god, a being to whom all wisdom, perfect compassion and unlimited power are possible; and by the process of evolution he changes the latent into the active. He is at first only an individualized center of consciousness within the All-Consciousness, a mere fragment of the divine life. His relationship to God is something like that of a seed to its plant, a product of it that has latent within it all the characteristics of the plant and the power to become a plant. It is not a plant and neither is man a god; but when it has sent out a sprout and taken root in the soil it is a plant in the making; and when the human being has begun to evolve his latent spiritual qualities he is a god in the making. The theosophical view is that man is essentially divine.

Critics sometimes ask why, if man is originally divine, it is necessary for him to pass through any evolutionary process. Divinity here indicates merely the essential nature of the human being, not his possession of either knowledge or power or any degree of spiritual perfection. It is as though we should say that the infant son of a great king is royal. The word "royal," like the word "divine," indicates a relationship. The baby royalist is not a king. But he is a king in the making. He has much to learn. He must be educated in statecraft and he must evolve diplomacy. After much experience and development he will, in time, be capable of ruling an empire. At present this helpless infant bears little resemblance to a king. Nevertheless, on the day of his birth he was as much royal as he will ever be. In the same sense the divinity of man represents potential possibilities rather than an obvious fact of the moment. Man is an embryo god and, in time, he shall evolve faculties and powers that his present limited consciousness can not even comprehend. He is not an ephemeral creature of physical origin that lives a brief span to catch a glimpse of immortality and perish, but the deathless son of the living God, and by right divine he walks the upward way of eternal life.

Some people appear to accept evolution as a matter of course, in a general way, but they appear unwilling to admit that the race has really made any evolutionary progress. Even scientific men have sometimes expressed doubt whether the world is growing better. In a newspaper interview an English scientist was quoted as saying a few years ago that the race is just as wicked today as at any time within recorded history. But if he was correctly reported it must have been a hasty expression of opinion which a little deliberation would have led him to revise. It is true that things are still bad enough but they are certainly enormously better than they were some centuries ago. To say that the world is full of crime and violence proves nothing; nor does even the fact that a civilized nation has reverted to the wartime practices of savage life furnish real ground for a pessimistic view. What we have to do in determining whether there has been any racial progress in morality is to take as our standard of measurement something that tests the collective conscience. How does the world of today view war and how did the world in the day of Caesar regard it? There is plenty to shock us now but the very fact that it does shock us is the best evidence of moral progress. Atrocities were expected and taken as a matter of course some centuries ago. They are not the rule now but the rare exception and those guilty of them are likely to make their name a by-word among nations. Well within the era of recorded history the usages of nations' condemned prisoners of war to become slaves for life. Now the rule is to feed and clothe them and at the close of the conflict to send them home. A simple thing like public sports may be used as a measure of public morals. They show what the collective conscience approves. In these days there is very little of brutality in public sports. Professional pugilism still lingers, but barely lingers, in the most enlightened nations. In less progressive countries like Spain and Mexico bull fighting is popular. That is about all we can say against modern popular entertainment. But if we look backward to the Roman period we find a cruelty in public sports that is comparatively shocking. Gladiators were compelled to fight to the death and offenders were devoured by starving wild beasts and it all made a Roman holiday. Such "sports" would, of course, be utterly impossible anywhere in the world today. But at that time they were matters of course in the life of the world's greatest empire. The fact that the race has evolved morally and that the collective conscience marks a higher point on the ethical thermometer than in the past is too obvious for argument.

Now, how is that evolutionary progress to be accounted for? It will not do to say that the Christian religion has wrought the change because, splendid as are the teachings of the Christ, the world has not accepted them and shaped its civilization by them. If it had done so the world war would have been impossible. Not only have the so-called Christian nations wrangled and fought over commercial spoils through all their history but class has been arrayed against class and every gain in either personal liberty or economic improvement has been wrested by force from those who profited by the misfortunes of others. In other words, the particular improvements that should have been brought about by religion were compelled, not freely volunteered. All religious teaching helps but, allowing all we reasonably may for the influence of Christianity, we are still unable to account for the change in the common conscience of the race, an evolutionary gain that has been going steadily on since long, long before the coming of the Christ. How then shall we account for it?

If the hypothesis of reincarnation is sound the progress of the race in morality becomes simple. The majority of the great groups of souls that constituted the civilized nations in the time when Rome was mistress of the world have had several incarnations in that time and in each sojourn on the astral plane have had the severe lesson of the painful reaction from cruelty to others. Thus does nature gradually change the cruel man to the merciful man. In every incarnation the soul grows more humane as well as more intelligent. All of the lessons learned in any incarnation are carried forward into the next life, and thus compassion grows until there is ultimately perfect sympathy with all suffering. Both the progress of the soul and of the race are comprehensible from the viewpoint of reincarnation.

Except by that hypothesis how is it possible to explain such evolutionary progress? Those who do not believe in the pre-existence of the soul and hold that it is in some way brought into being at the time of conception or birth, are put in the very illogical position of saying that the reason why the world is better now than it was in the Roman period is because it pleases God to create a better kind of souls now than he created then!

The tendency of large groups of people, tribes or nations, to act in a way that imitates, or nearly duplicates, what has been done centuries before by other tribes or nations, is such a common phenomenon that it has given rise to the declaration that history repeats itself. The fact of reincarnation shows why it repeats itself. A nation like the Romans, or the Carthaginians, are bound together in the subtle ties that are formed by the intimate relationships of constant association. The group tends to persist and the members of it are largely drawn together and regrouped in the following incarnations. All have evolved beyond the level of the previous centuries but the general traits and tendencies remain and the same general policies are likely to shape the national affairs. There comes a time in the existence of the great group, or nation, when the old environment will no longer serve for its further collective evolution as well as some other country. The majority then reincarnate elsewhere and the old country comes gradually to be inhabited by a different great group of souls. Hence the remarkable difference in the people of a given nation in different periods. Compare Rome in the time of Caesar to Rome late in the Middle Ages, or compare the mighty civilization of ancient Egypt with modern Egypt. It is high-class egos that make a great nation and when a country has no more lessons to teach them, or rather when another country will serve as a better environment for their further progress, they return in rebirth to the more advantageous spot on the earth, and a different set of souls come into possession of the abandoned environment. The valley of the Nile, that was once the home of an energetic people with a flourishing civilization would not now serve such a purpose. The center of virile civilization has shifted to central and northern Europe because only that environment, in full touch with the great commercial stream of the economic world, can serve the purpose. As the world is today what could a pushing, energetic, up-to-date group of souls do if born into Egypt? Nothing but leave it. So they are not reincarnated there, but other souls that are at the point in evolution where the primitive life of an isolated country will give the simpler lessons they must acquire, inherit the abandoned environment. As an individual moves continually onward in each return to incarnation to professional and business environments that will enable him to put into effect all the new skill and wisdom he has gained, so a nation goes on to greater and greater opportunities. Souls that made the greatness of Greece and Carthage and Rome are now making the greatness of Europe and America. Such facts explain many things that have seemed puzzling. How, for example, was it possible for the world's greatest civilization to spring up suddenly in Europe from barbarous peoples? When Rome declined—declined because her people largely reincarnated elsewhere—Europe was inhabited by slightly civilized hordes. To assume that since then, in a few centuries—a mere passing moment in the great lapse of time required for race evolution—the civilization today could arise, would be to ignore the fundamentals of evolution. But when we understand that great groups of old souls incarnate in the strong physical bodies which the more primitive peoples could bring into the world, the mystery of the rapid rise of a great civilization in Europe is solved.

The principle of rebirth holds also with the animal kingdom at a high level in it. The last phase of evolution in the animal kingdom is the individualizing of the consciousness. A particularly intelligent cat or dog, for example, may be just finishing animal evolution and will be reborn at the lowest human level. Previous to its individualization it evolves in a group with others of its kind, animated by a common ensoulment that has not reached the level of complete self-consciousness. At that group-soul stage the experience of each animal in the group adds to the knowledge of all. This theosophical teaching on one of nature's most interesting facts enables us to understand many things that would otherwise remain mysterious. Instinct has never been explained by science. Some of its best known expressions are altogether mysterious. Why does a young wild animal hide from the enemies of its kind but not from friends, when it has never seen either? A quail a day old will fall upon its side with a chip or small stone or bit of grass firmly clutched in its tiny claws to hide its body, and remain perfectly motionless at the approach of a human being, but will take no alarm at the passing of a squirrel or a rabbit. How does a young chick know the difference between a crow and a hawk? And why, in remote places like the antarctic regions, are both young and old birds and animals unafraid of man? The group-soul is a clear and simple explanation of all such phenomena. The youngest have the knowledge of the oldest because they are attached to the same group-soul, or source of consciousness. The young quails of this season come back to rebirth from the group-soul that is the storehouse of the experiences of the quails that were killed by men in past seasons, and thus all young things know the common enemy. In the remote regions referred to the killing proclivities of the human being have not become known and there is no "instinct" to warn.

An excellent bit of evidence on the subject of the group-soul is the fact, often chronicled but not explained, that when telephone or telegraph lines are built in new countries the birds fly against the wires and are killed by thousands, the first season. But when the next season's birds are hatched they are wise and avoid the wires! If the group-soul were not a fact in nature it would naturally require a long time for wire education. No such sudden adjustment would be possible.

Reincarnation represents continuous evolution with no waste of time or loss of energy. Death is not the sudden break in the life program that the popular belief pictures it. The common view of death is as erroneous as the common view of birth. If death were what most people believe it to be it would constitute a blunder of nature—an irrational interruption of orderly development. In nature's economy there is conservation of energy and no loss can arise through the change called death. If the popular belief that at death we go far away to a totally different kind of existence were sound then death would usually mean an enormous waste. A young man is educated for some particular work, engineering, architecture or statecraft, and graduates only perhaps to die soon afterward. All that time and energy spent in getting such an education would be largely lost either if death ends all, or is the last he will know of the material world. But nature does not thus blunder. Her law of conservation is always operative. All the skill and wisdom acquired will be brought back in rebirth and will be used in the future incarnations.

A child in school is a fair analogy for a soul in evolution. The child cannot get an education in a term nor in a year. He must return often to the same school, after the rest of regular vacations. He may use new books with higher lessons but he returns periodically to the same environment. Continuous attendance would be as unthinkable as finishing his education in a single term. In evolution the soul returns periodically to the physical world, or plane, for the same reasons. Continuous life here until all material experience is gained would be impossible. Aside from the need of the double process of acquiring and digesting experience the physical body would become a hindrance to evolution. Within certain limits the physical brain can respond to the requirements of the growing soul, but a new body is in time an absolute necessity to further evolution.

If we give a little thought to the evolutionary progress the ordinary person must make to raise him to mental and moral perfection, the absurdity of a single lifetime becomes apparent. Consider, a moment, intellectual perfection. It would mean a development of the mind to the point of genius in many directions. If we combine into one mind the attainments of the mathematical genius, the musical genius, the inventive genius, the statecraft genius, and so on until every line of intellectual activity is included, we then have only the perfect mental man. On the moral side we must add to that the combined qualities of the saints. Then we have the perfected human being, with nothing more to be learned from incarnation here. His further evolution belongs to superphysical realms.

In trying to comprehend the evolution of the soul, that slowly changes it life after life from the savage to the civilized state and finally raises it to perfection, it is helpful to observe how this great work corresponds to the smaller cycle of a single incarnation. A great character in history begins with helpless infancy. Steadily he progresses, unfolding new power at each step. He passes through the graded schools, slowly acquiring elementary lessons. College follows with higher and more difficult mental acquirements. Then he enters professional life and begins to use his intellect with more and more initiative. He moves on into public life with increased duties and responsibilities. From one post of honor he rises to another with increasing ability and mastery, until at last he is the head of a nation and has become a world figure. Even so it is in the evolution of the soul. Life by life we rise, evolving new powers and virtues amidst every increasing opportunities and responsibilities. In one incarnation we have conditions that evolve courage. In another we are thrown into situations that develop tolerance. In still another we acquire patience and balance. In all of these incarnations we steadily evolve intellect and strengthen all previously acquired virtues. In each life we find the new conditions that are necessary for the exercise of our added abilities and, ultimately, with the powers, the spiritual insight and the ripened wisdom of the gods themselves, we move forward to higher fields of evolution.

[J] "Life and Matter," Lodge, p. 119, 120.