Man may most justly be called the seed of God. God the Infinite, most conscious within Himself, embraces His nature full of variety, in this way He is one and He is all. The whole manifestation is just like a tree sprung from the divine root. Nature is like its stem, and all the aspects of nature are like the branches, the leaves, the fruit, and the flowers, and from this tree again the same seed is produced - the human soul - which was the first cause of the tree. This seed is man, his spirit, and as God constitutes the whole universe within Himself, being single, so man constitutes within himself the whole universe, as His miniature. Therefore neither can God be anything other than what He is, nor can man, for the very reason that He is one and at the same time He is all. This applies to both. Neither can man be reincarnated nor can God.

The scientists of today have admitted the fact that all the skin of man is changed in so many years, and they have been able to discover that each atom of man's constitution changes so many times in life, renewing his body each time. If the body is subject to change, so is the mind and these are the only identification of man's person. Again, in our food and drink we live upon so many small lives, and so many lives, small germs, live upon us, dwelling in our blood, veins, tubes, and in the skin, all of which constitutes our individuality. Again, in the mind our every thought and feeling is as alive as we, even such beings as the elementals, demons and angels, which are created within us, from us, and yet may as fittingly be called individuals as we. So in the end of the examination it is hard to find whether we exist as one or as many.

In our dreams all the inhabitants of our mind resurrect, forming a world within ourselves. We see things and beings, a friend, a foe, an animal, a bird, and they come from nowhere, but are created out of our own selves. This shows that the mind Or an individual constitutes a world in itself, which is created and destroyed by the conscious or unconscious action of the will, which has two aspects, intention and accident. We experience ourselves in this world of mind even while awake, but the contrast between the world within and without makes the world without concrete and the world within inconcrete. Someone may ask: "If all that we see in the dream are we ourselves, then why do we see, even in the dream, ourselves as an identity, separate from all other things before us in the dream?" The answer is: "Because the soul is deluded by our external form, and this picture it recognizes as I, and all other images and forms manifesting before it in the dream stand in contrast to this I; therefore the soul recognizes them as others than I."

Therefore, if it is one individual that reincarnates, should we hold our changeable body to be an individual, or our mind, which both appear to be one and at the same time many? One might ask Jack, "Which part of yourself is Jack, the eye, the nose, the ear, or the hand or foot, which each of them have a particular name? Or are you thoughts and feelings Jack? They are numerous, changeable, and diverse. You name them as such an imagination, such a feeling." This shows that Jack stands aloof as the owner of all the finer and grosser properties that have grouped and formed an illusion before him, which, reflected upon his soul, makes him say: "I, Jack," the owner of all that he realizes around and about him, and yet each atom and vibration which has composed his illusionary self is liable to change, to a separate birth and death for itself. Also, if Jack has reincarnated as John, or John has reincarnated as Jack, what were both in the beginning? Were they two, or one? If one became two, then one could become thousands, millions, and still he is one only.