who do not learn so quickly; some of them do not understand the rules of
the school, and through that ignorance are constantly breaking them; others
are wayward, and even when they see the rules they cannot at once bring
themselves to act in harmony with them. All of these have a longer
school-life, and by their own actions they delay their entry upon the real
life of the higher worlds.

For this is a school in which no pupil ever fails; every one must go on to
the end. He has no choice as to that; but the length of time which he will
take in qualifying himself for the higher examinations is left entirely to
his own discretion. The wise pupil, seeing that school-life is not a thing
in itself, but only a preparation for a more glorious and far wider life,
endeavours to comprehend as fully as possible the rules of his school, and
shapes his life in accordance with them as closely as he can, so that no
time may be lost in the learning of whatever lessons are necessary. He
co-operates intelligently with the Teachers, and sets himself to do the
maximum of work which is possible for him, in order that as soon as he can
he may come of age and enter into his kingdom as a glorified ego.

Theosophy explains to us the laws under which this school-life must be
lived, and in that way gives a great advantage to its students. The first
great law is that of evolution. Every man has to become a perfect man, to
unfold to the fullest degree the divine possibilities which lie latent
within him, for that unfoldment is the object of the entire scheme so far
as he is concerned. This law of evolution steadily presses him onward to
higher and higher achievements. The wise man tries to anticipate its
demands--to run ahead of the necessary curriculum, for in that way he not
only avoids all collision with it, but he obtains the maximum of assistance
from its action. The man who lags behind in the race of life finds its
steady pressure constantly constraining him--a pressure which, if resisted,