tion on earth,
its circumstances, its degree of intelligence, etc., being determined by
causes unknown to us; (3) That the soul is one of countless others
which emanated from the Source of Being at some period in the past, and
which souls were equal in power, intelligence, opportunity, etc., and
which worked its way up by spiritual evolution from lowly forms of
expression and life to its present state, from whence it is destined to
move on and on, to higher and still higher forms and states of
existence, until in the end, after millions of aeons of existence in the
highest planes of expressed life it will again return to the Source of
Being from which it emanated, and becomes "one with the Father," not in
a state of annihilated consciousness, but in a condition of universal
consciousness with All. This view holds that the present condition of
each soul is due to its own progress, development, advancement,
unfoldment, or the lack of the same--the soul being its own Fate and
Destiny--the enforcer of the Law upon itself, under the Law of Karma.

Considering the first named view, namely that the soul is newly created,
and that its condition has been arbitrarily fixed by the Divine Power,
the student free from prejudice or fear finds it difficult to escape the
conclusion that under this plan of creation there is lacking a
manifestation of Divine Justice. Even admitting the inability of the
finite mind to fully grasp infinite principles, man is still forced to
the realization of the manifest inequality and injustice of the relative
positions of human beings on earth, providing that the same is thrust
arbitrarily upon them; and it would seem that no amount of future reward
could possibly equalize or explain these conditions. Unless there be
"something back of it all," it would certainly seem that Injustice was
manifested. Of course, many argue that the idea of Justice has nothing
to do with the universal processes, but all who think of a Divine Being,
filled with Love, and Justice, are compelled to think that such
qualities must manifest themselves in the creations of such a Being.
And, if there be nothing "back of it all," then the candid observer must
confess that the scheme of Justice manifested is most faulty according
even to the human imperfect idea of Justice.

As Figuier, a French writer said about forty years ago: "If there are a
few men well organized, of good constitution and robust health, how many
are infirm, idi