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birth of his body, is not found in any of these
theories.
The two illustrations given are essentially the
same in that both deal with the evolution of form,
the form of the one being physical and visible to
the natural eye, and the other form being psychical and invisible to the natural eye. One calls form, body; the other calls form, soul. Both claim
that the lower form is on its way to the higher,
that the higher form is always the outgrowth of
the lower, hence, in both theories, effect is presented as being superior to cause. Yet to all true
reasoning, the adage is true, that a stream cannot
rise higher than its source; that the expression
of a source and cause can never be superior in
quality or greater in quantity than that which has
given it expression, that the unfolded can never
become superior to the unfolder, or overcome and
set at naught its source and cause. Jesus said,
"That which is born of flesh is flesh."
All theories having form as a source and cause
by which to account for creation profiteth nothing; they constitute the flesh that profiteth nothing, of which it is said: "If ye live after the flesh
ye shall die, but if ye, through the Spirit, do mortify the deeds of the body, ye shall live."
We are not debtors to the body that we should
make it the source and cause of being; of our individuality
