It is easy to see that all evolutionary failure possible would be the failing by any entity to assimilate or make its own the Divine Essence of the Logos or "Regent," in charge of any particular stage. Below the condition of self-consciousness, under the guidance of such Divine Consciousness, failure is practically impossible; but the case is quite different when the human or self-conscious stage is reached. Here the human will becomes an all-important factor, and it is apparent that each fully self-conscious soul, by opposing the normal processes of evolution, can set up causes which will end in its annihilation as a self-conscious center of consciousness - a subject to be dealt with more fully under Postmortem States. But with an entity below the self-conscious condition, no such failure can reasonably be predicated - although no claim is set up hereby that even these high Creative Dhyanis are either infinitely wise or infinitely powerful, which would be to relegate the whole problem of human existence either to a blind fatalism, or to the caprice of an all-powerful but indifferent or careless Jehovah.

From these premises the inference is justified that an entity representing a center of consciousness, whether its outer physical clothing be a plant, a tree, an animal, or the human form, maintains its individuality throughout the major half, if not the whole, of the planetary cycle, or minor manvantara; that is, that the consciousnesss (elemental in this case) of a tree reincarnates or re-embodies itself in another tree; and similarly for all organisms throughout animated nature. For having once received a definite stamp in any kingdom, it has acquired individuality to this extent, and individuality thus impressed upon it cannot be removed. It may be added to, as when vegetable consciousness is added to mineral, and animal to this; but to remove it is unthinkable. Therefore, it logically follows that the consciousness of a tree or plant impressed upon a monadic base renders it impossible for this monadic center to again re-enter the mineral kingdom, just as the human consciousness, once attained, renders it impossible for the human soul to again reincarnate in an animal, or any lower form. It would be making the lesser contain the greater - a mathematical impossibility and logical absurdity.

For this reason, consciousness, having reached any definite point of expression, can only remain stationary, in opposition to the evolutionary impulse, or go forward in harmony with this.

We have thus the strongest and most cogent reason for predicating the identity of any monadic expression of consciousness when passing from form to form, upon the disintegration or death of these. For the consciousness of a bear, for instance, to lapse back into a universal reservoir of conscious force, as taught by some materialistic hypotheses, implies the destruction of all those emotions and instincts which distinguish the character of the animal. Now, consciousness, substance, and force are eternally associated - are even unthinkable separate, and force is universally admitted to be conserved. Then, how is it possible to destroy that force which expresses animal instinct? It cannot be destroyed; it must find conservation in the animal kingdom and in the bear, or some closely allied species, until it becomes capable by evolution, and the consequent widening of its conscious area, of higher forms of conscious expression.

There is, thus, an absolute and logical necessity for specific reincarnation, of plant in plant, animal in animal, and man in man; and it only remains to examine the methods which nature adopts to secure this end.

It is evident that the universal repetition of idea in form throughout all nature, to which we have called attention, is but the expression of a deep and basic law. This law is that all existence proceeds in cycles, each having its objective and its subjective arc. Eastern occult philosophy terms the action of this universal law the "Great Breath," a definition in which Theosophy coincides and which it adopts. That finite time is related to Infinite Duration by means of these cycles of existence, is a great and all- embracing truth, without the proper recognition of which no intelligent conception of reincarnation can be formulated. From the major manvantara, occupying unthinkable eons of years, to the life of a single cell, lasting, in many instances, but a few moments, the rhythmic flow of motion and consciousness from without within, and from within without, is absolute, universal, without exception. Objective life succeeds subjective life, subjective life is followed by objective, in an eternal succession.

The chain cannot be broken; it is as continuous as Duration itself.

In the vegetable kingdom, this ebb and flow of conscious force is within material limits largely, and easily studied. Especially in the annuals of cold or temperate climates is this flux and efflux plainly apparent. Every year a large portion of the material form dies down. All the beautiful imagery and design expressed in leaf, stalk, and flower perish as completely as though they had never existed. The life force has ebbed, yet not entirely. Root, rhizoma, or bulb hold in subjective embrace every detail, even to the most minute; and when the subjective cycle is completed the inner, subjective entity thrills, expands, clothes itself again with its vestment of cells, and reproduces the dead plant in all its former perfection and beauty. Every such a reproduction by a root or bulb is a genuine, specific reincarnation of the same elemental center of consciousness, or "elemental soul," * in the same plant; yet we fail to recognize this. To us, nothing unusual has taken place - nor has there, - because of our familiarity with the phenomenon. We say the plant has "grown" again from the root But, in growing, it has followed a definite plan and idea.

Was this hidden in the shriveled mass of matter, which gave no indication of its presence whatever? Doubtless; but how? The form was not hidden; only the elemental entity in its subjective arc, or minor "pralaya," representing the "idea" of the plant. In other words, the plant has been living a subjective life, without losing one iota of that distinguishing character which made it a denizen of a definite genus, family, and species. Because of the apparent clinging to material form in root, bulb, or seed, the reality and importance of the subjective arc of the existence of the plant entity has been lost sight of. There has not been that total separation of subjective from objective existence which we find upon higher planes. There has been a preparing for, an experiment in, subjective consciousness, without entirely abandoning the material vestment, which is just what analogy would have led us to expect in this kingdom, for natura non saltet.

* A "soul," or vehicle of consciousness [see Introduction], is termed "elemental" when below the plane of self - consciousness; " human," when it reaches this plane; "divine," when it passes it. Every entity in the Universe either " is, was, or prepares to become, a man.