tual and
mental being. Then, since the subjective mind is the automatic builder of
the body, the result of the individual's acceptance of the Resurrection
principle must be that this mental conception will eventually work out as a
corresponding fact. Whether on this planet or on some other, matters not,
for, as we have already seen, the physical body evolved by a soul that is
conscious of its unity with the Universal Spirit is bound to be in
conformity with the physical laws of _any_ planet, though from the
standpoint of the conscious ego not limited by them.

In this way we may conceive that those who have passed over in possession
of both sides of their spiritual nature would find a glorious field of
usefulness in the unseen in helping to emancipate those who had passed over
in possession of their subjective side only. But from our present analysis
it will be seen that this can only be effected on the basis of a
recognition of the principle of the Resurrection of the Body. Apart from
the recognition of this principle the only possible conception which the
discarnate individual could form of himself would be that of a purely
subjective being; and this carries with it all the limitations of a
subjective life unbalanced by an objective one; and so long as the
principle of physical resurrection is denied, so long the life must
continue to be merely subjective and consequently unprogressive.[7]

But it may be asked why those who have realized this great principle
sufficiently to carry their objective mentality into the unseen state are
liable to the change which we call death. The answer is that though they
have realized _the general principle_ they have not yet divested themselves
of certain conceptions by which they limit it, and consequently by the law
of subjective mind they carry those limitations into the working of the
Resurrection principle itself.

They are limited by the race-belief that physical death is under all
conditions a necessary law of Nature, or by the theological belief that
death is the will of God; so then the question is whether these beliefs are
well founded. Of course appeal is made to universal experience, but it does
not follow that the universal experience of the past is bound to be the
universal experience of the future--the universal experience of the past
was that no man had ever flown across the English Channel, yet now it has
been done. What we have to do, therefore, is not to bother abou