themselves) said to belong to eternal life is really the liberation of the idea of personality. Personality is allowed to expand as far as it can, and only so can it come into its own. When Keyserling adds, 'The instinct of immortality really affirms that the individual is not ultimate,' I entirely agree with him. The question, however, is not whether in heaven the circumference of the soul's life is indefinitely enlarged, but whether the centre remains. These centres are centres of consciousness; and consciousness apparently belongs to the world of will. It comes into existence when the will has some work to do. It is not conterminous with life; there is a life which is below consciousness, and there may be a life above consciousness, or what we mean by consciousness. We must remind ourselves that we are using a spatial metaphor when we speak of a centre of consciousness, and a temporal one when we ask about a continuing state of consciousness; and space and time do not belong to the eternal world. The question therefore needs to be transformed before any answer can be given to it. Spiritual life, we are justified in saying, must have a richness of content; it is, potentially at least, all embracing. But this enhancement of life is exhibited not only in extension but in intensity. Eternal life is no diffusion or dilution of personality, but its consummation. It seems certain that in such a state of existence individuality must be maintained. If every life in this world represents an unique purpose in the Divine mind, and if the end or meaning of soul-life, though striven for in time, has both its source and its achievement in eternity, this, the value and reality of the individual life, must remain as a distinct fact in the spiritual world.