This is the explanation of the myth of Lethe.

The soul, in the causal body, drinks of the river of Life, and from its sleep-giving draught forms the sheaths of the new incarnation, the new bodies that altogether blot out the memory of the past; it is, in very truth, a new-born babe who appears on earth.

The Root-Being,[265] however, survives the successive wrecks of fleeting personalities, remaining in the new man as a guide, as the "Voice of Conscience." He is the Watcher who strings, as on a thread, the numberless pearls (personalities) which form the inevitable cycle of human evolution, and is able, when fully developed, to summon up the distant panorama of past lives. For him, nothing is lost.

The pioneers of the race have obtained direct proof of successive incarnations, but apart from these rare and special instances, ordinary individuals frequently have reminiscences and distinct memories which are not investigated, either because they are fragmentary in their nature or are related by children. In India, where the natives believe in Reincarnation, such cases are regarded without astonishment, and efforts are made to prove their truth by serious investigation, whenever possible. And such proof is often possible. When a child dies in infancy, before he is able to use his body intelligently and of his own free will—before being able to generate karma—the higher sheaths (the astral and mental bodies) are not separated into their component parts. Return to earth quickly takes place, the memory of the past life exists in the astral body—which has not changed—and, more especially during the first few years of life, can be impressed on the new brain with tolerable ease, if this latter is at all delicately constituted. Then if reincarnation takes place in the same country and in the neighbourhood of the past incarnation, it can be proved to be true. Such instances do exist; the reason they are not mentioned here is that they would add nothing to the general proofs on which stress has been laid in this work. These proofs form part of universal Law; they cannot be separated therefrom.

FOOTNOTES:

[Footnote 81: The fifth, or Aryan race, in theosophic nomenclature; the fourth was that of Atlantis; the third lived on the great southern continent, Lemuria; the two preceding ones were, so to speak, only the embryologic preparation for the following races.]

[Footnote 82: The "life-atoms," infinitesimal particles which by aggregation form the human body. Certain of these atoms are preserved, on the death of the body, as germs which will facilitate the reconstruction of the physical body at the next rebirth.]

[Footnote 83: The divine Essence which animates animals, and so, in another sense the astral bodies of men and animals, bodies whose particles transmigrate as do the physical atoms.]

[Footnote 84: H. P. Blavatsky, Secret Doctrine.]

[Footnote 85: These words are relative; they express differences in the evolution of souls.]

[Footnote 86: The atmosphere of subtle physical elements radiating round the human body and acting in a defensive role by preventing the penetration of unhealthy elements from the immediate surroundings.]

[Footnote 87: The "material sin" of Manu.]

[Footnote 88: One, here means the "life atoms" of a man's body.]

[Footnote 89: The word is here used in a generic sense; in the present work, it would be more precise to replace it by the word Resurrection.]

[Footnote 90: This "triad" comprises the visible matter of the body, the etheric substance, and the life (Prana) which the human ether absorbs and specialises for the vitalising of the body. See Man and his Bodies, by A. Besant.]

[Footnote 91: H. P. Blavatsky, The Theosophist, Vol. 4, pages 287, 288.]

[Footnote 92: The finer elements invisible to physical eye. Their function is sensation, and by their association with the human mental body incarnated in them, they give birth to the emotions and passions, in a word, to the animal in man.]

[Footnote 93: The Umbra of the Latin races.]

[Footnote 94: The Kama Rupa of the Hindus.]

[Footnote 95: The purgatory of Christians, the astral plane of theosophists, and the Kamaloka of Hindus.]

[Footnote 96: By the fire of purgatory, says the Catholic metaphor.]

[Footnote 97: See A. Besant's masterly work on Reincarnation.]

[Footnote 98: Dharma is a wide word, primarily meaning the essential nature of a thing; hence the laws of its being, its duty; and it includes religious rites, appropriate to those laws. This definition, as also the extracts quoted, are taken from A. Besant's translation of the Bhagavad Gita.]

[Footnote 99: Human souls, not all of them, but only the pious ones, are daimonic and divine. Once separated from the body, and after the struggle to acquire piety, which consists in knowing God and injuring none, such a soul becomes all intelligence. The impious soul, however, remains in its own essence and punishes itself by seeking a human body to enter into, for no other body can receive a human soul, it cannot enter the body of an animal devoid of reason: divine law preserves the human soul from such infamy. Hermes Trismegistus, Book I, Lacle: Hermes to his son Tat.]

[Footnote 100: Bodies.]

[Footnote 101: The physical body with its etheric "double," and life (Prana).]

[Footnote 102: The kamic body.]

[Footnote 103: The causal body.]

[Footnote 104: History. Book 2, chap. 123.]

[Footnote 105: The causal body.]

[Footnote 106: The buddhic body, which, in ordinary man, is only in an embryonic stage.]

[Footnote 107: Generally called Prana, in man. Jiva is the solar life which, on being transmuted by the physical body, becomes Prana, the human physical life. Both Jiva and Prana differ from each other in nature and in vibration.]

[Footnote 108: The mental body.]

[Footnote 109: The causal body. In annihilation—what has been called the loss of the soul—the kamic principle (astral body) in the course of a rather long succession of lives, does not allow the mental body to become separated from it in purgatory; it keeps it imprisoned up to the time of its disintegration; the causal body reaps nothing from the incarnations, at each re-birth it loses the forces it is putting forth in order to form the new mental body. It gradually atrophies until the time comes when it is no longer fit to make use of the ordinary bodies of the race to which it belongs. Then it remains at rest, whilst the mental body gradually disintegrates; afterwards it takes up once again its series of incarnations in the imperfectly evolved bodies of primitive races. This will be understood only by those who have studied theosophy.]

[Footnote 110: In this passage, H. P. Blavatsky alludes to the few etheric, astral, and mental atoms which, at each disincarnation, are incorporated in the causal body and form the nuclei of the future bodies corresponding to them.]

[Footnote 111: History. Vol. 2, book 2, chap. 123 (already quoted).]

[Footnote 112: Of the elements of the personality—of the astral body, in all probability.]

[Footnote 113: The Ego (soul) also lives in the air (the symbol of heaven) and on the earth (whose symbol is water, dense matter)—in heaven, after disincarnation; on earth, during incarnation.]

[Footnote 114: The soul is immortal and needs no food.]

[Footnote 115: Its name, Khopiroo, comes from the root Koproo, to become, to be born again (H. P. Blavatsky).

Hartley says: "At the centre of the solar disk appears the Scarabeus as the symbol of the soul re-uniting itself with the body. The Scarabeus is called by Pierret the synthesis of the Egyptian religion—type of resurrection—of self-existence—of self-engendering like the Gods. As Tori, or Chepi, the Sun is the Scarabeus, or self-engenderer, and the mystery of God."]

[Footnote 116: Also called kamic body, astral body, body of desire, etc.]

[Footnote 117: Reincarnation.]

[Footnote 118: Vol. 3, p. 124.]

[Footnote 119: The causal body illumined by the divine Essence, which theosophy names Atma-Buddhi.]

[Footnote 120: He calls him "the prince of lying fathers and dishonest writers." (Egypt, vol. 1, p. 200).]

[Footnote 121: Eusebius even confesses this himself: "I have set forth whatever is calculated to enhance the glory of our religion, and kept back everything likely to cast a stain upon it." (Proeparatio Evangelica. Book 12, chap. 31).]

[Footnote 122: Namae-Sat Vakhshur-i-Mahabad, also in the fourth "Journey" in chap. 4 of Jam-i-Kaikhoshru (see The Theosophist, p. 333, vol. 21).]

[Footnote 123: See Bardic Triads, by E. Williams. Translated from the original Welsh.]

[Footnote 124: "'Abred' is the circle of the migrations through which every animated being proceeds from death: man has passed through it." Triad 13.

"Transmigration is in 'Abred.'" Triad 14.

"There are three primitive calamities in 'Abred': the necessity of evolution (of rebirths), the absence of memory (of past incarnations) and death (followed by rebirth)." Triad 18 (the words in parentheses are our own).

"By reason of three things man is subjected to 'Abred' (or transmigration): by the absence of the effort to attain knowledge, by non-attachment to good, and by attachment to evil. As the result of these, he descends into 'Abred,' to the stage corresponding to his development, and begins his transmigrations anew." Triad 25.

"The three foundations of science are: complete transmigration through every state of being, the memory of the details of each transmigration, the power to pass again at will through any state, to acquire experience and judgment, (a) This comes to pass in the circle of Gwynvyd." Triad 36.

(a) The liberated being has power to call up the past, to tune his consciousness with that of every being, to feel everything that being feels, to be that being.]

[Footnote 125: In the poem Cad-Godden, quoted by Pezzani in La Pluralite des Existences de l'Ame, p. 93. Taliesin is a generic name indicating a function rather than the name of an individual.]

[Footnote 126: Gallic War (Book 2, chap. 6). Valerius Maximus relates that these nations lent one another money which was to be paid back in the other world, and that at Marseilles a sweet-tasted poison was given to anyone who, wishing to commit suicide, offered the judges satisfactory reasons for leaving his body.]

[Footnote 127: The Mystery of the Ages, by the Duchesse de Pomar.]

[Footnote 128: In Theologia or the Seven Adyta.]

[Footnote 129: The "Cycle of Necessity" extends from the time when the soul begins to evolve to the moment when it attains to liberation.]

[Footnote 130: Life of Pythagoras. Book 8, chap. 14.]

[Footnote 131: Ovid's Metamorphoses. Book 15.]

[Footnote 132: All that remained of the shield was the carved ivory ornamentation, the iron had been eaten away by rust.]

[Footnote 133: Philostratus, Life of Apollonius of Tyana.]

[Footnote 134: Philostratus, Life of Apollonius of Tyana.]

[Footnote 135: Marinas, Vita Procli.]

[Footnote 136: The Ego, the human soul properly so-called, what Egypt named the liberated intelligence which resumes its sheath of light, and again becomes a "daimon" (Maspero). In antiquity the name of daimon was given to the human soul or to higher intelligences.]

[Footnote 137: Hades; the Purgatory of Catholics; the Kamaloka of Hindus.]

[Footnote 138: Allusion to the struggle which separates the mental from the astral body in Purgatory.]

[Footnote 139: Kamaloka; Purgatory.]

[Footnote 140: The subterranean hell, the lowest world in Purgatory.]

[Footnote 141: Plato's Laws, Book 10.]

[Footnote 142: Plato's Republic, Book 10.]

[Footnote 143: They are in the causal body.]

[Footnote 144: Phaedo.]

[Footnote 145: These considerations are taken from the writings of H. P. Blavatsky, and are also confirmed by modern criticism of biblical texts.]

[Footnote 146: Maimonides. Quoted in The Perfect Way, by A. Kingsford and E. Maitland.]

[Footnote 147: Galatians, chap. 4, verses 24, 25.]

[Footnote 148: Starli, part 4, p. 5.]

[Footnote 149: Deuteronomy, chap. 24, verses 1 to 4.]

[Footnote 150: Deuteronomy, chap. 17, verse 17.]

[Footnote 151: Exodus, chap. 21, verses 2 to 11.]

[Footnote 152: Exodus, chap. 21, verses 23, 24, 25.]

[Footnote 153: Genesis, chap. 9, verses 5, 6; also Leviticus, chap. 7.]

[Footnote 154: Exodus, chapters 6, 12, 14, 22, 32,]

[Footnote 155: Ecclesiastes, chap. 3, verses 18, 19, 20, 22.]

[Footnote 156: The souls of a race in its maturity are of a more advanced type than those of its infancy or old age.]

[Footnote 157: The Kabala is the secret teaching of the Jews; in it lie hidden doctrines that are too profound to be taught in public.]

[Footnote 158: Zohar, 2, 99, quoted in Myer's Qabbalah, p. 198.]

[Footnote 159: Evolution develops the soul, enabling it to reach its goal: the divine state.]

[Footnote 160: The force of evolution comes from God and ceases only when the soul is fully developed, and has reached the "promised land" at the end of its pilgrimage: the divine state.]

[Footnote 161: Franck, La Kabbale, p. 244, etc.]

[Footnote 162: The Hidden Wisdom of Christ, 1864, vol. 1, p. 39.]

[Footnote 163: De Bell. jud. 2, 11.]

[Footnote 164: One of the lowest sub-planes of Kamaloka (Purgatory).]

[Footnote 165: The Christian Heaven (Devachan of theosophy).]

[Footnote 166: The earth, which is above when compared with Tartarus, but not so in relation to the Elysian Fields; versification imposes such strict limits on expression, that it must have the benefit of poetic licence.]

[Footnote 167: Freret, Examen crit. des apologistes de la relig. chret., pages 12 and 13, Paris, 1823.]

[Footnote 168: Faustus.]

[Footnote 169: And yet the Gospel of Saint John denies this (chap. 1, v. 21). The contradictions in the gospels are so numerous that they alone have created thousands of infidels.]

[Footnote 170: Stolberg expresses himself as follows on this matter: "This question was evidently based on the opinion that the disciples of Jesus had formed, that this man, whose punishment dated from his very birth, had sinned in a previous life." (Histoire de N. S. Jesus-Christ et de son siecle, Book 3, chap. 43).]

[Footnote 171: Revelation, chap. 3, v. 12.]

[Footnote 172: Revelation, chap. 2, v. 28.]

[Footnote 173: Revelation, chap. 22, v. 16.]

[Footnote 174: Revelation, chap. 2, v. 17.]

[Footnote 175: H. P. Blavatsky.]

[Footnote 176: "Taken literally, the Book of the Creation gives us the most absurd and extravagant ideas of Divinity."]

[Footnote 177: First Ennead, chap. I.]

[Footnote 178: The Universe, which can exist only through multiplicity.]

[Footnote 179: Second Ennead, chap. 3.]

[Footnote 180: Second Ennead, chap. 8.]

[Footnote 181: Third Ennead, chap. 4.]

[Footnote 182: Concerning Abstinence; Book 2.]

[Footnote 183: Egyptian Mysteries, Book 4, chap. 4.]

[Footnote 184: Here, reincarnation is meant.]

[Footnote 185: This philosopher was surnamed Peisithanatos (the death-persuader).]

[Footnote 186: Vie de Pythagore, vol. I, p. 28.]

[Footnote 187: Hist. de l'Ec. a'Alex., vol. I, p 588.]

[Footnote 188: In this work, he says:

"The winged tribe, that has feathers instead of hair, is formed of innocent but superficial human beings, pompous and frivolous in speech, who, in their simplicity, imagine that the sense of vision is the best judge of the existence of things. Those who take no interest whatever in philosophy become four-footed animals and wild beasts...."]

[Footnote 189: Commentaries on the Golden Verses of Pythagoras.]

[Footnote 190: Hermes, Commentaries of Chalcidius on the Timaeus.]

[Footnote 191: Procli Diadochi in Platonis Timaeum Commentaria.]

[Footnote 192: September, 1898, p. 3.]

[Footnote 193: The life of the animal to which it is bound.]

[Footnote 194: The instrument must be suited to the development of the artist; too highly developed a body would be bad for a man very low down in the scale of humanity. This will, in some measure, explain the paradoxical word here used; the advantage there may sometimes be in putting on a rudimentary body.]

[Footnote 195: G. R. S. Mead tells us that Justin believed in Reincarnation only whilst he was a Platonist; he opposed this teaching after his conversion to Christianity (See Theosophical Review, April, 1906).]

[Footnote 196: Does this obscure passage refer to the resurrection of the body?]

[Footnote 197: Adversus Gentes. "We die many times, and as often do we rise again from the dead."]

[Footnote 198: Hyeronim., Epistola ad Demetr....]

[Footnote 199: Book 2, quest. 6, No. 17.]

[Footnote 200: Ephesians, ch. 1, v. 4 ... he hath chosen us in him before the foundation of the world.]

[Footnote 201: Instit. divin., 3, 18.]

[Footnote 202: Confessions, I, ch. 6.]

[Footnote 203: On the Immortality of the Soul, chap. 12.]

[Footnote 204: Hist. de Manichee et du Manicheisme, vol. 2, p. 492.]

[Footnote 205: Stromata., vol. 3, p. 433. Edition des Benedictins.]

[Footnote 206: The words in parenthesis are by the author.]

[Footnote 207: Cont. Cels. Book 4, chap. 17.]

[Footnote 208: [Greek: ti akolouthei].]

[Footnote 209: De Principiis, Book 3, chap. 5.]

[Footnote 210: Contra Celsum, Book 1.]

[Footnote 211: Contra Celsum, Book 1, chap. 6.]

[Footnote 212: De Principiis, Book 3, chap. 5.]

[Footnote 213: De Principiis, Book 4, chap. 5.]

[Footnote 214: Contra Celsum, Book 7, chap. 32.]

[Footnote 215: E. Aroux. Les Mysteres de la Chevalerie.]

[Footnote 216: Quoted by I. Cooper Oakley in Traces of a Hidden Tradition in Masonry and Mediaeval Mysticism, a very interesting work on the sects which connect the early centuries with modern times.]

[Footnote 217: See L'Islamisme et son Enseignement Esoterique, by Ed. Bailly. Publications theosophiques, Paris, 1903.]

[Footnote 218: Chapter 18.]

[Footnote 219: Islam is now awaiting the coming of the Mahdi, its last prophet; prophecy says that he will be the reincarnation of Mohammed (Borderland, April, 1907).]

[Footnote 220: This is the reason Afghans still undertake pilgrimages to Mecca.]

[Footnote 221: Chap. 22, verses 5, 14, 15, 17, 18, 19, 20, 41. Quoted by Lady Caithness in Old Truths in a New Light.]

[Footnote 222: Chap. 23, verses 17, 26, 27, etc.]

[Footnote 223: By religion is here understood the devotional aspect and the scientific side of the teaching of Truth, i.e., the science of the divine Soul.]

[Footnote 224: Nirmanakayas are beings who have become perfect, and who, instead of entering the Nirvana their efforts have won, renounce peace and bliss in order to help forward their human brothers in their evolution.]

[Footnote 225:

O! genus attonitum gelidae formidine mortis, Quid Styga, quid tenebras, quid nomina vana timetis, Materiam vatum, falsique piacula mundi? Corpora sive rogus flamma, seu tabe vetustas Abstulerit, mala posse pati non ulla putetis Morte carent animae: semperque priore relicta Sede, novis domibus habitant vivuntque receptae . . . . . . . . . Omnia mutantur, nihil interit ...

]

[Footnote 226: S. John's Gospel, chap. 9, verse 2.]

[Footnote 227: The following passages are taken from three of C. Savy's works: Comment. du Sermon sur la Montagne (1818); Pensees et Meditations (1829); Dieu et l'Homme en cette Vie et Audela (1838).]

[Footnote 228: De l'Humanite, vol. 1., p. 233.]

[Footnote 229: Theorie de l'Unite Universelle, vol. 2, p. 304-348.]

[Footnote 230: Vie Future au Point de Vue Socialiste, and Confession d'un Cure de Village.]

[Footnote 231: Destinees de l'Ame.]

[Footnote 232: Alluding to the complete renewing of the material molecules of the body, every seven years.]

[Footnote 233: Whose consciousness, however (along with memory), is at the summit of the hierarchy which is its origin.]

[Footnote 234: Molecules and atoms have a particular consciousness of their own which does not cease to function when, on the departure of the individual soul, the body, as such, ceases to function.]

[Footnote 235: If sufficiently developed, however, he can be made conscious of this in a higher vehicle.]

[Footnote 236: When man has barely entered the human stage—in primitive man.]

[Footnote 237: Consciousness begins in the physical body, its simplest instrument.]

[Footnote 238: There are other vehicles above the causal body.]

[Footnote 239: All the powers of the Universe are in the divine germ, as the tree is in its seed.]

[Footnote 240: Because it no longer has a dense physical body. There are exceptions to this rule, but there is no necessity to mention them here.]

[Footnote 241: The Christian Heaven, the Devachan of Theosophy.]

[Footnote 242: This character has already appeared on the astral plane, though not in so striking a fashion.]

[Footnote 243: Unity exists on the plane of the Ego, and the latter sends his thought into the forms made out of his vehicles; this will be understood only by the few, but an explanation cannot be given at this point, without writing a volume on the whole of theosophy.]

[Footnote 244: We are still dealing with the ordinary man.]

[Footnote 245: When liberation is attained. This can be effected rapidly by those who will to attain it.]

[Footnote 246: Only four of the seven atomic spirillae are active in this our fourth planetary Round (one for each Round). They can be rapidly vitalised by the will.]

[Footnote 247: When the soul is "centred" in it.]

[Footnote 248: The vibrations, whether registered as they pass or not registered, continue their course through the substance of the Universe.]

[Footnote 249: Science even now recognises four of these dimensions.]

[Footnote 250: This is said in order to satisfy such as are of a metaphysical turn of mind, and frequently prone to criticism.]

[Footnote 251: When the inner senses are developed.]

[Footnote 252: A question will doubtless at once rise to the minds of many readers; how can the same atoms produce, at once and almost eternally, millions of different facts? We will reply briefly. Science has been able to conceive of an explanation of a fact apparently quite as absurd—the phenomenon of the balls of Russian platinum mentioned by Zoellner (Transcendental Physics, ch. 9) which pass through hermetically sealed glass tubes, and that of the German copper coins dropping through the bottom of a sealed box on to a slate—by accepting a fourth dimension of space. Who would affirm that the dimensions of space are limited to four? Or that the science of the immediate future will not be brought face to face with facts, and find, in a fifth or sixth dimension of space, a possible explanation of the phenomenon here mentioned, one which initiated seers can test whenever they please, because it is a real fact?

Still, as these seers say, the coarsest atoms generally register only one image, others register fresh images, so that in many cases there is quite a superposition of images which must be carefully examined to avoid errors.]

[Footnote 253: A psychometrist is a person endowed with a very fine nervous system, capable of repeating the delicate vibrations which act upon the inmost atoms of a body. In this way, by placing himself in presence of an object that has been in contact with some individual, he can clearly describe the latter's physical, moral, and mental characteristics. Hitherto, Buchanan and Professor Denton have been the most remarkable psychometrists; the experiments related in their works have been made before witnesses and permit of no doubt whatever as to the reality of this strange faculty.]

[Footnote 254: Instances of this are numerous in Professor Denton's The Soul of Things.]

[Footnote 255: This memory is preserved in the first "life-wave."]

[Footnote 256: This is instinct, i.e., a semi-conscious memory, located in the "life-wave" of the second Logos.]

[Footnote 257: The divine Essence incarnated in the matter of the lower planes of the Universe.]

[Footnote 258: When the "essence," after the destruction of the form to which it gives life, no more returns to the parent-block from which it came, it has become individualised, ready to enter into the human kingdom.]

[Footnote 259: The memory of the third life-wave, of the first Logos.]

[Footnote 260: Everything, for instance, that concerns the planes of the planetary system, on which it has finished its evolution.]

[Footnote 261: The passing of consciousness from the causal body to the nascent buddhic body.]

[Footnote 262: The buddhic plane (the one immediately above the mental) is one in which the forms are so subtle that they no longer limit the Life (the Soul of the World) animating them. This Life comes directly into contact with the Life which causes all forms to live; it then sees Unity: it sees itself everywhere and in everything, the joys and sorrows of forms other than its own are its joys and sorrows, for it is universal Life.]

[Footnote 263: This body is composed of physical matter, and therefore belongs to the physical plane. It has been given a special name, not only because it is made of ether, but because it can be separated from the physical body.]

[Footnote 264: The whole of the bodies: mental, astral, and physical.]

[Footnote 265: The Ego (soul) in the causal body.]



CONCLUSION.

We have now come to the end of our study: a task to which we have certainly not been equal, so far is it beyond our powers. As, however, we have drawn inspiration from our predecessors, so have we also, in our turn, endeavoured to shed a few more rays of light on certain points of this important subject, and indicate fresh paths that may be followed by such as enter upon this line of investigation in the future.

It is our most ardent desire to see this fertile soil well tilled, for it will yield an abundant harvest. Mankind is dying in strife and despair; the torrent of human activity is everywhere seething and foaming. Here ignorance buries its victims in a noisome den of slime and filth; there, the strong and ruthless, veritable vampires, batten on the labour and drain away the very life of the weak and helpless; farther away, science stumbles against the wall of the Unknown; philosophy takes up its stand on the cold barren glacier of intellectualism; religions are stifled and struggle for existence beneath the age-long accumulations of the "letter that killeth." More now than ever before do we need to find a reason for morality, a guide for science, an Ariadne's thread for philosophy, a torch to throw light on religion, and Love over all, for if mankind continues to devote the whole of its strength to the pursuit of material benefits, if its most glorious conquests become instruments to advance selfishness, if its progress merely increases physical wretchedness and makes moral decadence more terrible than before, if the head continues to silence the appeals of the heart, then divine Compassion will have no alternative but to destroy beneath the waters of another flood this cruel, implacable civilisation, which has transformed earth into an inferno.

Amongst the most pressing and urgent truths, the most fruitful teachings, the most illuminating doctrines, the most comforting promises, we have no hesitation in placing the Law of Rebirths in the very front. It is supported by ethics, by reason, and by science; it offers an explanation of the enigma of life, it alone solves almost all the problems that have harassed the mind of man throughout the ages; and so we hope that, in spite of its many imperfections, this work of ours will induce many a reader to say: Reincarnation must be true, if could not be otherwise!

THE END

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