But some will ask, “How is this consistent with immortality?” In answer, let me again remind the reader that with every new form of force, with every new birth of the universal energy into a higher plane, there appear new, unexpected, and, previous to experience, wholly unimaginable properties and powers. This last birth is of course no exception. Why may not immortality be one of these new properties? But this point is so important that we must treat it more fully. Remember, then, the view of the relation of God to Nature, already explained. Remember that the forces of Nature are naught else than different forms of the one omnipresent Divine energy. Remember that, as just shown, this Divine omnipresent energy has taken on successively higher and higher forms in the course of cosmic time. Now this upward movement has been wholly by _increasing individuation_, not only of matter, but also _of force_. This universal Divine energy, in a generalized condition, _unindividuated_, diffused, pervading all Nature, is what we call physical and chemical force. The same energy in higher form, individuating matter, and itself individuated, but only yet very imperfectly, is what we call the life-force[43] of plants. The same energy, more fully individuating matter and itself more fully individuated, but not completely, we call the _anima_ of animals. This anima, or animal soul, as time went on, was individuated more and more until it resembled and foreshadowed the spirit of man. Finally, still the same energy, completely individuated as a separate entity and therefore self-conscious, capable of separate existence and therefore immortal, we call the spirit of man. According to this view, the vital principle of plants and the anima of animals are but different stages of the development of spirit in the womb of Nature: _in man at last it came to birth_. In plants and animals it was in deep embryo sleep--in the latter, quickened, indeed, but not viable--still unconscious of self, incapable of independent life, with physical, umbilical connection with Nature; but now at last in man, separated from Nature, capable of independent life, born into a new and higher plane of existence. Separated, but not wholly: Nature is no longer _gestative_ mother, but still _nursing_ mother of spirit. As the _organic embryo_ at birth reaches independent _material_ or _temporal_ life, even so _spirit embryo_ by birth attains independent _spiritual_ or _eternal_ life. Although birth is its truest correspondence and best illustration, yet we may vary the illustration in many ways: