Science has demonstrated that according to the age he is destined to live, will be the time that it takes an animal to reach maturity. The insect reaches full maturity in an hour, and dies in a day; the dog is full grown in a year, and lives a dozen years or more; the horse matures in three or four years and lives twenty-five or thirty years; the elephant takes many years to mature and lives hundreds of years; so, also, man's physical body falls into line, and uses a proportionate time to prepare for its earthly existence. The law seems to be uniform, and, as above so below; therefore, may we not reason that the soul or mental body must have an opportunity to build the body for the Eternal Spirit to manifest in commensurate with the age to which it is expected to live?

The soul cannot be said to be really immortal, that is, the mental body, for that is what the Hebrew meant by the soul when he spoke of body, soul, and Spirit, and will in time slip off to allow the Spirit to mount higher than it can follow, but so long as the Spirit needs it to manifest in upon the lower planes, it will survive, and that to us, in our present state of evolution, is practically immortality. If this one life is all that we have to look forward to, and if all of our eternal future depends upon the use we make of this one life, then we are "of all men most miserable," for, with the most of us, about all that we really accomplish is to gain a realization of how far we fall short of the ideal, nor can we see anyone whom we can feel at all sure has attained to the desired point of perfection.

How can God be proven to be just, allowing, as He does, children to be born under all sorts of varying conditions in all sorts of places, with all sorts of parents, if He then stipulates that all must believe exactly the same things or be lost? If one life is all there is, the thing is impossible; but if the child in the slums is there because in some other life he caused others to suffer that very same trouble, and needs to find out how it feels to be treated that way, then one can see the justice of the dealing. If each life is a day in school, and if all have the chance to ultimately pass, if they will but do their part, there is a satisfaction in contemplating the scheme. The grandeur of it grows upon one as he studies it, and a new feeling of brotherhood grows up in one's heart.

Christ showed that He understood the doctrine and did not condemn it, when he asked Peter who men said that He was? Peter said, Some say Elias, and some say some of the other prophets. But who do you say that I am? Luke Ix, 13, 20; Mark viii, 27, 29. "And Peter answering said unto Him, Thou art the Messiah."

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'When talking of John, He said plainly: "This is Elijah, that was to come; he that hath ears to hear let him hear." Matt. XIV, 13, 16 and xvII, 10, 13. That is, those who understand the Mysteries will understand this matter, but He cautions the disciples not to speak of it.

So also is the case of the blind man when the question was asked, "Did this man sin or his parents?" for of course a man born blind could not have sinned before his birth, unless he had lived before. Had the question been foolish He would not have answered as He did, but He seems to have recognized the justice of the question, and explains that in that case neither had sinned. John ix, 1, 3.

In James III, 6, we read of the "wheel of birth, some of the versions make it read the "wheel of nature," but one will usually find "birth" in the margin, when it is put that way.

The resurrection of the body, to suffer the penalty of the sins done in the body, as given in the Christian creed, no doubt refers to this understanding, as it was held in the early church.

Our only object in stating these things is to prepare the mind to see the indications of the proof of this docerine in the allegories as we proceed. Let us see if we can not identify some of the incarnations of the Great Ones that we know best, in these ancient stories.

The writer makes no claim to be able to read the akasic records, and if any one has done so to seek for these lives, she is ignorant of the fact; but she feels impressed with the conviction that she has discovered some incarnations that will stand the test of occult investigation, and perhaps a good many. At any rate, it is interesting to study the indications, whether they be the real incarnations or be used simply as types for our instruction.

We are told that a Great Soul who has incarnated many times to assist mankind, is called by the Hindoos the "Manu, and that in the fifth sub-race of the fourth root race he started to gather the most advanced of the race to start the new fifth

root race (the Aryan race). In our Bible we find in Genesis, Lord Jehovah given, and Noah, a "man righteous and perfect in his generation, who walked with God." In Moses, we find a

great Law Giver like the Manu of the Hindoo, in Enoch (Initiator) one "who walked with God and was not for God took him" (or who was buried in the inner Mystery work of the time); in Samuel, another Initiator, or anointer, and in Zerrubbable also a great Initiator, his name means one who was born at the gate of God, or at the gate of Initiation. If there is anything in reincarnation then these names have a deeper significance than is apparent from casual reading. May they not all be incarnations of the Manu or his assistants?

In Shem, in Melchizedek, and in Jonathan there are many indications that remind one of the Buddha.

In Israel, in Aaron, in Samson, and in David we may see our blessed Master Christ. "I am the root (Israel), and the offspring (in Jesus' body) of David, his bright and morning star. (The first of the race to show the star of Initiation.)

"Thus saith Jehovah, if My covenant of night and day stand not, if I have not appointed the ordinances of heaven and earth; then will I also cast away the seed of Jacob, and of David my servant (note, my servant, not my servants), so that I will not take his seed (again the singular, evidently one person is referred to as "Jacob" and "David") to be rulers over the seed of Abraham, Isaac, and Jacob.”

Let us see if we cannot find Jesus in his other incarnations as mentioned in the Bible, as Isaac, as Joshua with Moses, as Joshua the High Priest of Beth Shemish, and as Joshua the High Priest in Zach. III, 6, 19: "In those days, and at that time I will cause a branch of righteousness to grow up unto David; and he shall execute justice and righteousness in the land. Jer. 23, 5. A branch to grow up from the Lord Jehovah to David, who fits in here like Jesus, whose name means Jehovah's helper, growing up to David, forming a branch with the Christ?

We are told by Occultists that our Christ is to be succeeded by the Master K. H., who is to act as the Christ of the sixth root race even as Christ succeeded the Buddha. Let us see if we find Master K. H. in Lot, in Joseph, in Eleazar, in Solomon, and in John the Beloved?

They tell us also that Master Moro is to be the Manu, or Law Giver of the sixth root race and that he has been an understudy of the Great Manu for ages; let us see if we can find him in the lives of Abraham, in Elijah, in John the Baptist.

Let us look at Baalim and Jonah and see if we can find Peter, dear, loving-hearted, impulsive Peter, always doing the impulsive thing, yet whom Christ addressed as "famous son of spirit,' taking "dove" as a symbol of spirit, prophesying that he would become a stone (or a Master) in that incarnation. We are told that he was crucified, in legend.

Such conjectures are important only as showing that the doctrine is taught in the book that has been claimed as contradicting it. Akasic investigation may prove that we have made some mistakes, but it will also prove that we have in many instances been right; of this the writer feels convinced.

This doctrine, and the accompanying one, that of cause and effect, or compensation, "Karma" the Hindoo would say, "Be not deceived; God is not mocked, whatsoever a man soweth that shall he also reap"; these two ensure perfect justice to the son of man and the possibility of attaining ultimate perfection, even as the Master commanded, "Be ye therefore perfect even as your Father in heaven is perfect." Upon this plane if a man sows corn in Kansas, he does not expect to reap beans in Missouri; so, neither may he, if he sows agony and bloodshed in this body, reap fire in a body that will not feel the flames. He must come back here and suffer the very pain he inflicted. Thus will the will of God be done, that we become perfect through experience, and we suffer only what we bring upon ourselves. "It is not My will that one of these little ones should perish.' Not one jot or one tittle of the law shall fail, till all things be accomplished." Matt. v, 18.

CHAPTER X.

CAN JESUS BE IDENTIFIED IN OTHER LIVES?

The thought of reincarnation is so new to the western world, that to the average mind it will require a distinct struggle to readjust the ideas that have controlled the thought for years; and this is not an easy thing to face. But do not be frightened, friends; nothing that you or I can do will in any way disturb the Eternal Verities, but we may by patient endeavour obtain a better and truer understanding, and thus gain unspeakably.

In considering the incarnations of Jesus, the first that the writer identifies with the Blessed Elder Brother, is that of Isaac, the spiritual son of Abraham (Master Moro, the understudy of the great Manu, or Lord Jehovah).

Abram has become Abraham, or has taken the Second Great Initiation, before this child of the Spirit is born. "For it is written that Abraham had two sons, one by the handmaid, and one by the free woman. Howbeit, the son by the handmaid is born of the flesh; but the son of the free woman is born through promise, which things contain an allegory; for these women are two covenants; one from Mount Sinai, bearing children unto bondage, which is Hagar." Gal. IV, 23 and 24. Then in the 28th verse Paul says: "Now we brethren, as Isaac was, are children of the promise. 29: "But as then he that was born after the flesh, persecuted him that was born after the Spirit; so now", etc.

In this passage Paul supports me in the assumption that physical women and physical children are not figuring in the allegories, but are used as symbols of spiritual things.

The spiritual child, Isaac, is dedicated to the service of God from the first, and willingly goes with his father up into the mount (of Initiation), carrying the fuel for his own sacrifice, or the spirit of love and devotion, although he was at yet ignorant