It is evident that, in the depths of our thought limited on every side, we shall never be able to form the least idea of an infinite consciousness. There is even an essential antinomy between the words consciousness and infinity. To speak of consciousness is to mean the most definite thing conceivable in the finite; consciousness, properly speaking, is the finite self-concentrated in order to discover and feel its closest limits, to the end that it may enjoy them as closely as possible. On the other hand, it is impossible for us to separate the idea of intelligence from the idea of consciousness. Any intelligence that does not seem capable of transforming itself into consciousness becomes for us a mysterious phenomenon to which we give names more mysterious still, lest we should have to admit that we understand nothing of it at all. Now, on this little earth of ours, which is but a dot in space, we see expended in every scale of life, as for instance, in the wonderful combinations and organisms of the insect world, a mass of intelligence so vast that our human intelligence cannot even dream of assessing it. Everything that exists—and man first of all—is incessantly drawing upon that inexhaustible reserve. We are therefore irresistibly driven to ask ourselves if that cosmic intelligence is not the emanation of an infinite consciousness, or if it must not, sooner or later, elaborate one. And this sets us tossing between two irreducible impossibilities. What is most probable is that here again we are judging everything from the lowlands of our anthropomorphism. At the summit of our infinitesimal life, we see only intelligence and consciousness, the extreme point of thought; and from this we infer that, at the summits of all lives, there could be naught but intelligence and consciousness, whereas these perhaps occupy only an inferior place in the hierarchy of spiritual or other possibilities. 4 Survival absolutely denuded of consciousness would, therefore, be possible only if we deny the existence of a cosmic consciousness. When once we admit this consciousness, under whatsoever form, we are bound to share in it; and, up to a certain point, the question is indistinguishable from that of the continuance of a more or less modified consciousness. There is, for the moment, no hope of solving it; but we are free to grope in its darkness, which is not perhaps equally dense at all points. Here begins the open sea. Here begins the splendid adventure, the only one abreast with human curiosity, the only one that soars as high as its highest longing. Let us accustom ourselves to regard death as a form of life which we do not yet understand; let us learn to look upon it with the same eye that looks upon birth; and soon our mind will be accompanied to the steps of the tomb with the same glad expectation that greets a birth.