One who has arrived at this knowledge looks beyond himself, backwards and forwards. The daimonic experiences through which he has passed are enough to prove to him his own immortality. And he can no longer limit his daimon to the one function of occupying his personality, for the latter can only be one of the forms in which the daimon is manifested. The daimon cannot be shut up within one personality, he has power to animate many. He is able to transform himself from one personality into another. The great thought of reincarnation springs as a matter of course from the Heraclitean premises, and not only the thought but the experience of the fact. The thought only paves the way for the experience. One who becomes conscious of the daimonic element within him does not recognise it as innocent and in its first stage. He finds that it has qualities. Whence do they come? Why have I certain natural aptitudes? Because others have already worked upon my daimon. And what becomes of the work which I accomplish in the daimon if I am not to assume that its task ends with my personality? I am working for a future personality. Between me and the Spirit of the Universe, something interposes which reaches beyond me, but is not yet the same as divinity. This something is my daimon. My to-day is only the product of yesterday, my to-morrow will be the product of to-day; in the same way my life is the result of a former and will be the foundation of a future one. Just as mortal man looks back to innumerable yesterdays and forward to many to-morrows, so does the soul of the sage look upon many lives in his past and many in the future. The thoughts and aptitudes I acquired yesterday I am using to-day. Is it not the same with life? Do not people enter upon the horizon of existence with the most diverse capacities? Whence this difference? Does it proceed from nothing?