dered that in this great and infinite universe all things end in
the mineral kingdom, that the outcome of the mineral kingdom is the
vegetable kingdom, the outcome of the vegetable kingdom is the animal
kingdom and the outcome of the animal kingdom the world of man. The
consummation of this limitless universe with all its grandeur and glory
hath been man himself, who in this world of being toileth and suffereth
for a time, with divers ills and pains, and ultimately disintegrates,
leaving no trace and no fruit after him. Were it so, there is no doubt
that this infinite universe with all its perfections has ended in sham and
delusion with no result, no fruit, no permanence and no effect. It would
be utterly without meaning. They were thus convinced that such is not the
case, that this Great Workshop with all its power, its bewildering
magnificence and endless perfections, cannot eventually come to naught.
That still another life should exist is thus certain, and, just as the
vegetable kingdom is unaware of the world of man, so we, too, know not of
the Great Life hereafter that followeth the life of man here below. Our
non-comprehension of that life, however, is no proof of its non-existence.
The mineral world, for instance, is utterly unaware of the world of man
and cannot comprehend it, but the ignorance of a thing is no proof of its
non-existence. Numerous and conclusive proofs exist that go to show that
this infinite world cannot end with this human life.

Now concerning the essence of Divinity: in truth it is on no account
determined by anything apart from its own nature, and can in no wise be
comprehended. For whatsoever can be conceived by man is a reality that
hath limitations and is not unlimited; it is circumscribed, not
all-embracing. It can be comprehended by man, and is controlled by him.
Similarly it is certain that all human conceptions are contingent, not
absolute; that they have a mental existence, not a material one. Moreover,
differentiation of stages in the contingent world is an obstacle to
understanding. How then can the contingent conceive the Reality of the
absolute? As previously mentioned, differentiation of stages in the
contingent plane is an obstacle to understanding. Minerals, plants and
animals are bereft of the mental faculties of man that discover the
realities of all things, but man himself comprehendeth all the stages
beneath him. Every superior stage comprehendeth that which is inferior an