Man has nothing to do with the creation of the soul or its appearance in the flesh. His work is to provide a receptacle for its coming. A mere host, as it were, for its entry into the flesh, and existence as a mortal or in the appearance of a mortal. But his responsibility in this particular is very great, for man can destroy that receptacle, or care for it so that the soul may continue in earth life a longer or shorter time. And while this receptacle is the creation of man and without him it could not be brought into existence, yet the soul is no part of his creation and is independent of the body, and after the earth life, in the Spirit World, it will cease to remember that it was ever connected with or dependent upon the creation of parents. The soul, in the spirit life, as a truth, is so separated from and dissociated with that body which was its home while in the earth life that it looks upon it as a mere vision of the past and not a subject for its consideration.

The soul was created by the Father long before its appearance in the flesh, and awaited such incarnation for the purpose only of giving it an individuality, which it did not have in its preexistence, and in which it has a duplex personality, male and female, that is needed to be separated and made individual.

There is a law of God controlling these things that renders these preexisting souls capable of knowing the desirability of incarnation and they are always anxious and ready for the opportunity to be born in the flesh and to assume the separate individuality that they are privilege to assume. As men provided the receptacle for their appearing and homing, as it were, they become aware of the fact and take advantage of the opportunity to occupy the receptacle, and become ostensibly a human being with the necessary result of individuality.

Man's existence in the flesh is only for the purpose of giving his soul an individualization, and all other apparent objects are only secondary as you may say, accidental accompaniments of this process of individualization.

This great object is accomplished equally in the case of the infant who dies young and in the case of the man who lives to a ripe old age. In each case the object of the soul's incarnation in the flesh is effected. The old man, of course, had has experiences a longer and more diverse existence in meeting and overcoming or submitting to the exigencies of his living than does the infant, but the great object is not more perfectly accomplished in the one case than in the other. The soul becomes individualized the moment it finds its lodgment in the receptacle prepared by the laws of nature in using the human father and mother as its instruments, and time thereafter does eternity, for that condition being once fixed never can be changed nor annihilated, so far as is known to the highest spirits of God's heavens. Of course, the soul, as thus individualized, is subject to the various influences that surround it in its mortal life, and these influences may be retarding , deadly or destructive to the progress, of the soul, but cannot possibly affect the object obtained by that soul's coming into the flesh or ever require a new individualization of that soul. Its identity and character, as an individualized thing are established, and no condition of the soul as to its goodness or badness can ever, in the slightest degree, affect this character or identity. The soul once individualized always remains the individual, even though the elements that enter into and make up the form will always find itself being rebuilt and continued by the operations of the law that preserves the individuality of that soul.

Then the object of the incarnation of the soul is to give it an individualization, and this in two appearances; first, in that physical form which men by their perception of their natural organs of sense can perceive and secondly, a form that is more sublimated and generally invisible to these organs, a spiritual form.

At the moment of incarnation the soul takes the form which has been prepared for it by the forces that exist in the parents and retains that form during the natural life; and at the same moment there is created for it, or attracted to it, the form of the spirit body, which then and ever afterwards remains with it.

Both of these bodies are of the material; one of the visible material of the universe the other of the invisible but still of the material.

The body which is made of the visible material lasts for a little while only and then disappears forever, while that which is of the invisible, and which is more real and substantial than the former and exists all the time of the existence of the visible, continues with the soul after the disappearance of the invisible body; and while changeable in response to the progress of that soul, yet the spirit body never in its composite form leaves that soul.