to be initiated in the mystic orders of the ancient land, and returning they taught anew the old doctrine of Rebirth. The Pythagorean teaching resembles that of the Hindus and Egyptians, in so far as is concerned the nature of man—his several bodies or sheaths—and the survival of the higher part of his nature, while the lower part perishes. It was taught that after death this higher part of the soul passed on to a region of bliss, where it received knowledge and felt the beneficent influence of developed and advanced souls, thus becoming equipped for a new life, with incentives toward higher things. But, not having as yet reached the stage of development which will entitle it to dwell in the blissful regions for all eternity, it sooner or later reaches the limit of its term of probation, and then passes down toward another incarnation on earth—another step on the Path of Attainment.

The teaching was, further, that the conditions, circumstances and environments of the new earth-life were determined by the actions, thoughts, and mental tendencies of the former life, and by the degree of development which the several previous earth-lives had manifested. In this respect the teaching agrees materially with the universal doctrine regarding Reincarnation and Karma. Pythagoras taught that the doctrine of Reincarnation accounted for the inequality observable in the lives of men on earth, giving a logical reason for the same, and establishing the fact of universal and ultimate justice, accountable for on no other grounds. He taught that although the material world was subject to the laws of destiny and fatality, yet there was another and higher state of being in which the soul would rise above the laws of the lower world. This higher state, he taught, had laws of its own, as yet unknown to man, which tended to work out the imperfect laws of the material world, establishing harmony, justice, and equality, to supply the apparent deficiencies manifested in the earth life.

Following Pythagoras, Plato, the great Grecian philosopher, taught the old-new doctrine of Rebirth. He taught that the souls of the dead must return to earth, where, in new lives, they must wear out the old earth deeds, receiving benefits for the worthy ones, and penalties for the unworthy ones, the soul profiting by these repeated experiences, and rising step by step toward the divine. Plato taught that the reincarnated soul has flashes of remembrance of its former lives, and also instincts and intuitions gained by former experiences. He classed innate ideas among these inherited experiences of former lives. It has been well said that "everything can be found in Plato," and therefore one who seeks for the ancient Grecian ideas concerning Reincarnation, and the problems of the soul, may find that which he seeks in the writings of the old sage and philosopher. Plato was the past master of the inner teachings concerning the soul, and all who have followed him have drawn freely from his great store of wisdom. His influence on the early Christian church was enormous, and in many forms it continues even unto this day. Many of the early Christian fathers taught that Plato was really one of the many forerunners of Christ, who had prepared the pagan world for the coming of the Master.

In "Phaedo," Plato describes the soul, and explains its immortality. He teaches that man has a material body which is subject to constant change, and subject to death and disintegration; and also an immaterial soul, unchangeable and indestructible, and akin to the divine. At death this soul was severed from its physical companion, and rose, purified, to the higher regions, where it rendered an account of itself, and had its future allotted to it. If it was found sufficiently untainted and unsullied by the mire of material life, it was considered fit to be admitted to the State of Bliss, which was described as Union with the Supreme Being, which latter is described as Spirit, eternal and omniscient. The base and very guilty souls undergo a period of punishment, or purgation, to the end that they may be purged and purified of the guilt, before being allowed to make another trial for perfection. The souls which were not sufficiently pure for the State of Bliss, nor yet so impure that they need the purging process, were returned to earth-life, there to take up new bodies, and endeavor to work out their salvation anew, to the end that they might in the future attain the Blissful State. Plato taught that in the Rebirth, the soul was generally unconscious of its previous lives, although it may have flashes of recollection. Besides this it has a form of intuition, and innate ideas, which was believed to be the result of the experiences gained in the past lives, and which knowledge had been stored up so as to benefit the soul in its reincarnated existence.

Plato taught that the immaterial part of man—the soul—was a complex thing, being composed of a number of differing, though related, elements. Highest in the hierarchy of the soul elements he placed the Spirit, which, he taught, comprised consciousness, intelligence, will, choice between good and evil, etc., and which was absolutely indestructible and immortal, and which had its seat in the head. Then came two other parts of the soul, which survived the dissolution of the body, but which were only comparatively immortal, that is, they were subject to later dissolution and disintegration. Of these semi-material elements, one was the seat of the affections, passions, etc., and was located in the heart; while the other, which was the seat of the sensual and lower desires, passions, etc., was located in the liver. These two mentioned lower elements were regarded as not possessed of reason, but still having certain powers of sensation, perception, and will.

The Neo-Platonists, who followed Plato, and who adapted his teachings to their many conflicting ideas, held firmly to the doctrine of Reincarnation. The writings of Plotinus, Porphyry, and the other Mystics, had much to say on this subject, and the teaching was much refined under their influence. The Jewish philosophers were affected by the influence of the Platonic thought, and the school of the Essenes, which held firmly to the idea of Rebirth, was a source from which Christianity received much of its early influence.

CHAPTER IV.