Can the existence and separability of the soul of man, during his physical embodiment on earth, and its survival of the death of the physical body, be scientifically demonstrated as a _fact_? If so, then the principles involved, the methods employed and the whole _modus operandi_ must be capable of exact, scientific formulation, the same as any other theorem of science. Furthermore, granting that this is true, and that it can be done according to exact formulary, the value, the effect of such a demonstration upon the character and the normal faculties, capacities, and powers of the individual who undertakes and accomplishes such a demonstration, must be revealed and taken fully into account. Does it elevate or degrade him? Is it in line with normal evolution, and therefore, potentially the birthright, and finally, through spiritual evolution, the higher destiny of all men? Nor is this all. The effect of the existence of such Knowledge and of its teaching, upon communities, as a substitute for blind superstition, credulity, or belief, must also be taken into account. It may thus be seen how much even beyond the mere _fact_ of demonstration, is included in this transcendent problem; this question of all ages, "If a man die, shall he live again?" or, "Does the real man ever die at all?" Now it is a demonstrated fact, proven in every case of a genuine Master, and held inviolable in the "Greater Mysteries" of every age and time, that the ethical question above raised, as to the effect upon individuals and society, _comes first_, and is made a _test_ of the "first step" in the way of demonstration. This is the meaning of the oft repeated quotation, the candidate for initiation must first be "worthy and well-qualified, duly and truly prepared." This comprises and constitutes the "Lesser Mysteries," as in the School of Pythagoras, viz.: the instruction of the neophyte in ethics or morals. Nor is this instruction sufficient in any case. The candidate must himself demonstrate that he has absorbed, apprehended, and utilized such instruction by "_Living the Life_." In other words, it must have become so ingrained in his character as to govern absolutely all his acts and impulses to action, i.e., automatic, habitual, and natural. In the School of Natural Science this comprises and constitutes the "Ethical Section of the General Formulary." In the School of Pythagoras we are informed that students sometimes remained for years in the "outer court," and sometimes they failed entirely and hopelessly, and went back to the outer world. Whereupon a white stone was erected to their memory as though they were dead. They were indeed, for the time being, dead to the School. This fully answers the ethical question as to the effect of this real knowledge on the individual and on mankind. The real Master sees to it that all that precaution can provide, or human wisdom can suggest, is done to insure beneficent _use_ of the knowledge gained.