clothed in white, and filled with sweet perfumes and melodious strains. Such is the heavenly life of the soul, scarcely conceived of by our earth-clouded minds, but divined by initiates, lived by seers and demonstrated by the law of analogy and universal concordance. In vain do our rude imagery and imperfect language attempt to translate it; each living soul, however, feels the germ of this life in its hidden depths. Though in our present condition it is impossible for us to realize it, the philosophy of occultism has formulated its psychical conditions. The idea of ethereal constellations, invisible to us, though forming part of our solar system and serving as an abode for happy souls, is often found in the secrets of esoteric tradition. Pythagoras calls it a counterpart of the earth: the _antichthone_, lit up by the central Fire, _i.e._, by the divine light. At the end of the _Phaedo_, Plato describes this spiritual land at some length, though in disguised fashion. He says that it is as light as air, and is surrounded by an ethereal atmosphere. In the other life, we see that the soul preserves the whole of its individuality. Of its terrestrial existence it retains none but noble memories, leaving the others to fall into that forgetfulness which the poets called the waves of Lethe. Freed from all defilement, the human soul feels its consciousness restored, so to speak. From without the universe, it has come back to within it; Cybele-Maïa, the soul of the world, has, with deep yearning, drawn it back to her bosom. Here, Psyche will work out her dream, that dream continually broken and ever being recommenced on earth. She will work it out in accordance with her earthly effort and acquired intelligence, but she will magnify it an hundredfold. Crushed hopes will again revive beneath the dawn of her divine life; the gloomy sunsets of earth will kindle into the dazzling light of day. Though man had lived only one hour of enthusiasm or self-denial, that single pure note, torn away from the discordant scale of his earthly life, will be repeated in his after-life in marvellous progressions and æolian harmonies. The fugitive delights that we obtain from the enchantment of music, the ecstasy of love or the raptures of charity are only the stray notes of a harmony to which we shall then be listening. Is this simply saying that such life will be only one long dream, one magnificent hallucination? What is there truer than that which the soul feels within itself and which it realizes by its divine communion with other souls? Initiates, being consistent and transcendent idealists, have always thought that the only real and lasting things on earth are manifestations of spiritual Beauty, Love and Truth. As the after-life can have no other object than this Truth, this Beauty and this Love for those who make them the object of their lives, they are convinced that heaven will be truer than earth.