So much has been written on metempsychosis and reïncarnation of late that it is hardly necessary to dwell on a now so familiar idea. In its widest sense the whole process of nature is subject to this mode of existence, and in its more restricted sense it is the path of pilgrimage of the Soul in the desert of Matter. In treating of a philosophical conception, which has already been completely established as far as its "visible side" is concerned by the researches of Modern Science in the field of evolution, it is a waste of time to obscure the main issue by a rehashing of the superstitious belief that the human Soul might pass back to the brute. It may be that this superstition arose from the consideration that the body and lower vestures of the Soul were shed off and gradually absorbed by the lower creation in the alchemical processes of nature. This was the fate of the "Purgations" of the Soul, but the Soul itself when once it had passed from bodies of the lower kingdoms, to bodies in the man-stage, could not retrogress beyond the limits of that human kingdom. By a glance at the Diagram, and regarding it from the microcosmic point of view, it is easy to see that the inner nature of man is more complex than the elementary trichotomy of Body, Soul, and Spirit, might lead us to suppose. Each plane of Being, for which the Soul has its own appropriate Vesture, is generated from an "indivisible point," as Simon called it, a zero-point, to use a term of modern Chemistry; six of which are shown in the Diagram, and each plane of Being is bounded by such zero-points, for they are points like that of the Circle whose centre is everywhere and circumference nowhere. To pass on to the soteriology of Simon. The general concept of this presents no difficulty to the student of Eastern Religions. The idea that the great teachers are Avatâras, incarnations, or descents, of the Supreme Being, appearing on earth to aid mankind, is simple enough to comprehend in itself, and would be open to little objection, were it not for the theological dogmas and mythological legends that are wont to be so busily woven round the lives of such teachers. In the present age it is hardly necessary for us, with the experience of the past before our eyes, to raise dissension as to whether such a manifestation is entirely divine, or entirely human, or perfectly human and divine at one and the same time, or neither or all of these.