But though these two represent the normal forms of reincarnation, a third kind should be added which represents the transition from one to the other, and which is important for us because it mainly covers the period in which we now are—the great period of civilization. We saw how the soul of the animal is so close to the race-self, and so little differentiated from it, that it probably returns quite easily into the race-self at death; and this is likely to be the same with very early or primitive man. But when the distinctly human soul begins to form and to shape itself, it does not so easily forget its individuality and obliterate itself in that from which it sprang. And so we have the tentative, half-formed human soul, by no means well assured of itself, or certain of its own powers, and by no means perfect or contented, but much persuaded of its own importance and anxiously seeking reincarnation as a separate entity—and seeking this by the only means available to it, _i.e._ through heredity and birth as a member of the race. It is a painful situation and experience. The soul, as human and not animal soul, is longing to separate itself from the race, to mark its distinction and independence—yet it has not, so far, found the divine nucleus which alone can give it real independence; and it can only gain expression and manifestation through the race-self and the ordinary paraphernalia of birth and death. It has learned no other way. Moreover, it is not yet completely differentiated from the race-self. It thus arrives at what can only be a very mingled and broken expression. Some father-stream and some mother-stream uniting, as it were, in the psychological neighborhood of this half-formed soul give it the desired opportunity; and blending itself with them it comes down into the world—a being of triple nature, embryonic and incompletely formed in itself, and utilizing as best it can the diverse elements of its maternal and paternal sources. Its career, consequently, and its life on earth are marked by a continual inner struggle and conflict—both physiological and psychological (due to the effort of the soul to bend the race-life and the elements of corporeal heredity to its own uses), and in strange contrast both with the hardihood and calm insouciance of the animals, in whom the race-life is untampered, and with the transparent health and serenity of those other beings in whom the divine soul has finally established its sovereignty.