Its immortality as a form is limited only to its life-cycle or the _Mahamanvantara_; after which it is one and identical with the Universal Spirit, and no longer a separate Entity. As to the _personal_ Soul—by which we mean the spark of consciousness that preserves in the Spiritual Ego the idea of the personal “I” of the last incarnation—this lasts, as a separate distinct recollection, only throughout the Devachanic period; after which time it is added to the series of other innumerable incarnations of the Ego, like the remembrance in our memory of one of a series of days, at the end of a year. Will you bind the infinitude you claim for your God to finite conditions? That alone which is indissolubly cemented by _Atma_ (_i.e._, Buddhi-Manas) is immortal. The Soul of man (_i.e._, of the personality) _per se_ is neither immortal, eternal nor divine. Says the _Zohar_ (vol. iii., p. 616), “the soul, when sent to this earth, puts on an earthly garment, to preserve herself here, so she receives above a shining garment, in order to be able to look without injury into the mirror, whose light proceeds from the Lord of Light.” Moreover, the _Zohar_ teaches that the soul cannot reach the abode of bliss, unless she has received the “holy kiss,” or the reunion of the soul _with the substance from which she emanated_—spirit. All souls are dual, and, while the latter is a feminine principle, the spirit is masculine. While imprisoned in body, man is a trinity, unless his pollution is such as to have caused his divorce from the spirit. “Woe to the soul which prefers to her divine husband (spirit) the earthly wedlock with her terrestrial body,” records a text of the _Book of the Keys_, a Hermetic work. Woe indeed, for nothing will remain of that personality to be recorded on the imperishable tablets of the Ego’s memory. ENQ. How can that which, if not breathed by God into man, yet is on your own confession of an identical substance with the divine, fail to be immortal?