The dissolution of the body is but the dissolution of a particular manifestation of the all-pervading soul, and the immortality of the so-called individual soul is but the persistence of that, so to speak, local disturbance in the one soul after the body has disappeared.

It is quite conceivable, or rather the reverse is inconceivable, that the activity of the pervading soul, which manifests itself for a time in the body, persists indefinitely after the physical manifestation has ceased; that, with the cessation of the physical manifestation, the particular activity which we recognize here as an individuality will so persist that hereafter we may recognize it as a spiritual personality.

In other words, assuming the existence of a soul of which the universe and all it contains are but so many manifestations, it is dimly conceivable that with the cessation, or rather the transformation, of any particular manifestation, the effects may so persist as to be forever known and recognizable,--not by parts of the one soul, which has no parts, but by the soul itself.
Therefore all things are immortal.

Nothing is so lost to the infinite soul as to be wholly and totally obliterated.

The withering of a flower is as much the act of the all-pervading soul as the death of a child; but the life and death of a human being involve activities of the soul so incomparably greater than the blossoming of a plant, that the immortality of the one, while not differing in kind, may be infinitely more important in degree.