And now one comes to another step. The reader may give his assent to this statement as obvious or he may guard his assent with a qualification or so, but I doubt if he will deny it. No one, I expect, will categorically deny it. But although no one will do that, a great number of people who have not clearly seen things in this light, do in thought and in many details of their practice follow a line that is, in effect, a flat denial of what is here proposed. Life no doubt is a fabric woven of births and the struggle to maintain and develop and multiply lives. It does not follow that life is _consciously_ a fabric woven of births and the struggle to maintain and develop and multiply lives. I do not suppose a cat or a savage sees it in that light. A cat’s standpoint is probably strictly individualistic. She sees the whole universe as a scheme of more or less useful, pleasurable and interesting things concentrated upon her sensitive and interesting personality. With a sinuous determination she evades disagreeables and pursues delights; life is to her quite clearly and simply a succession of pleasures, sensations and interests, among which interests there happen to be--kittens! And this way of regarding life is by no means confined to animals and savages. I would even go so far as to suggest that it is only within the last hundred years that any considerable number of thoughtful people have come to look at life steadily and consistently as being shaped to this form, to the form of a series of births, growths and births. The most general truths are those last apprehended. The universal fact of gravitation, for example, which pervades all being, received its complete recognition scarcely two hundred years ago. And again children and savages live in air, breathe air, are saturated with air, die for five minutes’ need of it, and never definitely realize there is such a thing as air at all. The vast mass of human expression in act and art and literature takes a narrower view than we have here formulated; it presents each man not only as isolated from and antagonized with the world about him, but as cut off sharply and definitely from the past before he lived and the future after he is dead; it puts what is, in relation to the view we have taken, a disproportionate amount of stress upon his egotism, upon the pursuit of his self-interest and his personal virtue and his personal fancies, and it ignores the fact, the familiar rediscovery which the nineteenth century has achieved, that he is after all only the transitory custodian of an undying gift of life, an inheritor under conditions, the momentary voice and interpreter of a being that springs from the dawn of time and lives in offspring and thought and material consequence, for ever.