My reference just above to teachings of Plotinus about the kind of things to be met with in the other world, or the etherial world, or whatever it may be called, is due to information from Professor J. H. Muirhead that, roughly speaking, Plotinus teaches that things there are on the same plan as things here: each thing here having its counterpart or corresponding existence there, though glorified and fuller of reality. Not to misrepresent this doctrine, but to illustrate it as far as can be by a short passage, Professor Muirhead has given me the following translation from the _Enneads_:-- "But again let us speak thus: For since we hold that _this_ universe is framed after the pattern of _That_, every living thing must needs first be There; and since Its Being is perfect, all must be There. Heaven then must There be a living thing nor void of what are here called stars; indeed such things belong to heaven. Clearly too the earth which is There is not an empty void, but much more full of life, wherein are all creatures that are here called land animals and plants that are rooted in life. And sea is There, and all water in ebb and flow and in abiding life, and all creatures that are in the water. And air is a part of the all that is There, and creatures of the air in accordance with the nature and laws of air. For in the Living how should living things fail? How then can any living thing fail to be There, seeing that as each of the great parts of nature is, so needs must be the living things that therein are? As then Heaven is, and There exists, so are and exist all the creatures that inhabit it; nor can these fail to be, else would those (on earth?) not be." _Enn._ VI. vii. The reason why this strange utterance or speculation is reproduced here is because it seems to some extent to correspond with curious statements recorded in another part of this book; _e.g._ in Chapter XIV, Part II. I expect that it would be misleading to suppose that the terms used by Plotinus really signify any difference of locality. It may be nearer the truth to suppose that when freed from our restricting and only matter-revealing senses we become aware of much that was and is 'here' all the time, interfused with the existence which we knew;--forming part indeed of the one and only complete existence, of which our present normal knowledge is limited to a single aspect. We might think and speak of many interpenetrating universes, and yet recognise that ultimately they must be all one. It is not likely that the Present differs from what we now call the Future except in our mode of perceiving it. [Footnote 37: I wish to emphasise this paragraph, as perhaps an important one.] CHAPTER X ON MEANS OF COMMUNICATION