And so the story proceeds. Reference to the many works written on the subject of the future life of the soul will supply many more instances of the glimpses of recollection of past incarnations. But why spread these instances over more pages? The experience of other people, while of scientific interest and value as affording a basis for a theory or doctrine, will never supply the experience that the close and rigid investigator demands. Only his own experiences will satisfy him--and perhaps not even those, for he may consider them delusions. These experiences of others have their principal value as corroborative proofs of one's own experiences, and thus serve to prove that the individual experience was not abnormal, unusual, or a delusion. To those who have not had these glimpses of recollection, the only proof that can be offered is the usual arguments in favor of the doctrine, and the account of the experiences of others--this may satisfy, and may not. But to those who have had these glimpses--particularly in a marked degree--there will come a feeling of certainty and conviction that in some cases is as real as the certainty and conviction of the present existence, and which will be proof against all argument to the contrary. To such people the knowledge of previous existences is as much a matter of consciousness as the fact of the existence of last year--yesterday--a moment ago--or even the present moment, which slips away while we attempt to consider it. And those who have this consciousness of past lives, even though the details may be vague, intuitively accept the teachings regarding the future lives of the soul. The soul that recognizes its "oldness" also feels its certainty of survival--not as a mere matter of faith, but as an item of consciousness, the boundaries of time being transcended. But there are other arguments advanced in favor of Reincarnation, which its advocates consider so strong as to entitle them to be classed as "proofs." Among these may be mentioned the difference in tastes, talents, predispositions, etc., noticeable among children and adults, and which can scarcely be attributed to heredity. This same idea carries one to the consideration of the question of "youthful genius," "prodigies," etc.