atavism and degeneracy are admitted as factors, as they certainly must be,
the perpetuity of the human species fails from physical causes alone.

I hold the idea of a separable soul to be innate in the human
consciousness, as a necessary deduction from the experience of the
continuity of self-consciousness which compasses both the objective and
subjective states. This deduction from experience occurs whenever the
evolving ego has advanced sufficiently above the animal plane to reason on
its own experience, and for this reason the belief in the separable soul
is universal.

It is no more strange that the experience of the individual should be
modified by traditions and the beliefs of others regarding, for example,
the dream state, than that the experience of the individual should in like
manner be modified or shaped by traditions and the ceremonies and usages
of others on the physical plane. The bond of unity and that of diversity
have one common root in humanity. What we need for larger knowledge is, I
think, a recognition of the breadth and sweep of human experience. To stop
either ignoring or quibbling over one-half of all our actual experience.

The inner world of thought and being is really the habitat of the soul,
while the physical body, like the diving-bell, enables us to explore and
gain experience on another plane which otherwise must remain to us forever
unknown.

The limitations of space and time are unknown to us in dreams. These are
the limitations of the fleshly casket. The consciousness of freedom, the
absence of pain and sorrow even under great trial, are often experienced
in the dream state. The range and character of experience in the
subjective state is modified, and held in check by that of the physical
plane, and the correspondence of an emotion to an idea, or of an act to a
thought, ought to give us the key to the two sets of experiences and
reveal the underlying basis of equilibrium.

A universal fact and a common experience argue a universal nature. Like
conditions everywhere come from like causes. These are neither accidental
nor incidental, nor are they left to the caprice of savages, nor to that
of the more advanced civilizations.

It is not at all strange that a common experience should result in a
universal belief. The range of experience and varying vicissitudes of life
on the outer physical plane differ as widely as do those of the dream
plane, and the conscious identity of the indi