The justice and harmony of a human life cannot be discerned if we regard that life separately--apart from its sequel and apart from that of which it is the sequel. This circumstance accounts for most of the strivings and strainings to reconcile faith with experience and to find a place for God in philosophy. But the idea of Reincarnation is so unfamiliar to Western culture and habits of thought that reasonable as it is it will take some time to win its appeal. The process of familiarizing this truth is rendered slower by the fact that much nonsense is talked about it, and reasonable inquirers thereby warned off. Yet it is possible to speak of Reincarnation in a sane and serious way. What people most often forget is to distinguish properly between that which survives and that which does not, and this may lead them to expect proofs of a kind that cannot logically be demanded. They also confound memory with recollection, assuming, quite illogically, that where there is no recollection there can be no memory. But it is conceivable that memories may be stored up beyond our present reach, and yet be accessible to stronger efforts which we may be able to make at some future time. It may be true that we do not _recollect_ our past lives, but we are not warranted in inferring that the memory is obliterated or that there never was any such record made. The recollection of past lives is a question of memory training; but it is probably unnecessary to say that anyone who should venture on such a task in the expectation of achieving speedy results by his own unaided efforts would be liable to disappointment and delusion. For this attainment lies a long way ahead of us on the Path.