Recognizing that the finite can never contain nor comprehend the Infinite, and that behind all finite manifestation there is necessarily an Infinite, CAUSELESS CAUSE, upon which speculation, for the reason just given, is useless, still, the Aspects of this Causeless Cause, as manifested in Time and Space, are legitimate subjects for examination, and afford a stable, and indeed the only, basis upon which finite intellect can construct a Philosophy of Life and of the Universe.

There are three Aspects of that which may be termed the Absolute, or Causeless Cause, which are immutably associated in all finite or conditioned existence - appear to be a common crux into which all phenomena may be resolved. Although two of these are at apparently opposite poles of Being, while the third would seem to have no necessarily real connection with either, yet there is no manifestation in which all three are not associated in some degree, so that it becomes evident that we perceive in them but differing facets or Aspects of the One Reality. To our perception, these three Aspects appear as Consciousness, Substance, and Motion, and from the standpoint of the recognition, not only of all three but of their eternal association with one another in the Manifested Universe, and with the Causeless Cause in the Unmanifested, this Study of the Soul will proceed.

The term "Soul" may be defined as a vehicle for consciousness. The latter, as one of the triple aspects of the Unknowable or Absolute, must be regarded as Infinite. Anything which, by limiting this infinity, enables consciousness to manifest upon finite and knowable planes is therefore classed as Soul. The Universal Soul, under this definition, would be the vehicle for Universal - not Absolute - Consciousness; the human soul, the vehicle for the finite manifestation of that limitation of the Infinite which we recognize as human, or self - consciousness.

The material aspect of the Unknowable seems to be the means by which Infinite Consciousness is enabled to manifest finitely. Hence, all Soul has its ultimate essence in this material or Substance - root of the Unknowable, and is of a material nature. But as the three Aspect - Roots are eternally associated, one must not fall into the error of taking a too materialistic view of Soul. If it is the material vehicle of consciousness in one aspect, it is in another - by virtue of its being incapable of dissociation from this- consciousness itself. It is only because of philosophic necessities and of certain phenomena of consciousness upon the material plane that Soul is thus more intimately associated with the Substance - Aspect of the Unknowable Rootless Root than with the Conscious - Aspect.

A human soul, then, is a center of consciousness having its origin in Infinite Consciousness, and limited and brought into self- conscious relations with itself and the Universe by a material vehicle. In its inmost essence, this material vehicle is derived from the indestructible Substance - Aspect of the Unknowable; substance of so refined and ethereal a nature as to utterly transcend all those properties and qualities with which we ordinarily associate matter, and which, because of this and because it is incapable of weight, measurement, or even comparison with the matter of this plane, has led to the formulating of the absurdly unscientific and unphilosophic materialistic hypotheses and philosophies of to - day. Instead of following, by correspondence and analogy, the retreat of matter into those realms which for us are at present subjective, both modern science and so-called materialistic philosophy have failed to recognize the philosophic necessity for that Unity which must underlie every aspect of nature, and have in consequence utterly failed to bridge the illusionary chasm which seems to divide spirit - or consciousness-from matter.

It is, of course, impossible to carry molecular physics grossly and bodily over into conscious realms; but it is quite possible, and the only philosophic procedure, to carry the molecular laws of the conservation of force and the correlation of energy over into the realms of (comparatively) pure consciousness. By so doing, we at once secure a firm and stable foundation for our philosophic superstructure. There is no longer a necessity for "scientific" laws and hypotheses for one kingdom of nature, and quite a different and conflicting code for another, as is the case with modern scientific attempts to deal with mind and matter as though they were totally separate and distinct elements in the Universe. The same lack of an unifying base is also painfully apparent in dealing with purely physical sciences; as, for example, in the disagreements of geologic and astronomic calculations of the age of the earth.

It follows from the above that "Soul" must be a generic term, and "Souls" capable of infinite gradation and classification. From the anima mundi, the "Over - Soul" of Emerson, down to the unifying center of consciousness which makes possible the molecular combination forming the structure of the humblest amceba - aye, down to that diffuse attraction which combines even inorganic nature into form - the term "Soul" applies. For the material Universe, from our puerile, finite point of view at least, would seem to be a vast evolutionary laboratory constructed in Space and Time, into which enters pure Spirit, or Consciousness, and which, forever disappearing as such, eternally reappears in endless intelligent variations and transmutations of form. Form is but the result of Infinite Consciousness seeking finite expression in matter. Every tree is a materialized or externalized idea; every flower, a sculptured poem; every appearance of form, a passing from Infinite Ideation into finite expression through finite limitation: and all this under law so absolute, so inviolable, that a single exception to or escape from its universal domain is unthinkable.

This law, the one stable bond which unites the knowable to the Unknowable, the finite to the Infinite, is that of Cause and Effect - the Karma of Eastern philosophy and modern Theosophy. Its objective arc appears under the guise of Evolution; its subjective arc, when not entirely ignored, is known as Involution. An involution of spirit, or consciousness, equals an evolution of matter into form. "Soul," therefore, in the abstract, stands for and is the Substance-Aspect of the Unknowable, by means of which both involution and evolution of the Conscious-Aspect, or "Spirit," is accomplished.

Yet, throughout this work, by the term " human soul" is meant a self-conscious center of Consciousness - not a center of Substance. The latter limits, defines, and makes possible the existence of this individualized center; but while an absolutely necessary element, this necessity would seem somewhat mechanical. The Conscious - Aspect, the "I," the Unit of Consciousness, by which alone the finite universe may be measured and known, is the supreme essential. If it be, apparently, confused with its relatively lower material vehicle by speaking of it as the human soul, it is because of the poverty of the English language in accurate metaphysical terms, and also because it can not, even in thought, be entirely dissociated from this vehicle. That by the human soul is really understood a center of self-consciousness, and not its substance base, will become plainly apparent when, in the course of this study, we shall find this center using "souls," or vehicles, composed of varying differentiations of Substance, accordingly as it functions under objective or - to us - subjective conditions.