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it; that it is ethically open to all, otherwise the universe is unjust; and after the arguments of the foregoing chapter it needs only a reference here. Since all reform begins within and with the individual, the important point is not merely to awaken to the thought of immortality as an organic, ethical demand, but as involving a practical, educational, and spiritual attitude toward the world of to-day. How. ever it be regarded, our conscious attitude has somewhat to do with the future life; and whether or not the will is in any way finally decisive, it evidently possesses the power to postpone or hasten the day of the soul's awakening into the fuller existence. It seems perfectly normal and right, then, to set apart periods for the study of the soul and the probable conditions of its survival. For we are already, here and now, exercising functions which are undoubtedly to be the foundation of life in the future state. By a study of these functions, we may gradually prepare, then help others to prepare for the transition from the lower consciousness to the higher.
Sooner or later there must be such an awakening, and it would be a great boon if it could begin in the present life as a part of our closer social relation. ship. All changes are the results of evolution; if there has not been an awakening in the flesh, it must come after the present phase of life has ceased. After the transition, many souls are doubtless in a dazed condition for months, while the apprenticeship of the majority probably extends through years. On the other hand, there are souls now in the flesh
