call the experience on the lower plane. Let us now betake ourselves to the higher plane: we shall find an experience of another type, mystic intuition. And this is presumably a participation in the divine essence. Now, do these two experi- ences meet? Can the after-life, which is apparently assured to our soul by the simple fact that, even here below, a great part of this activity is independent of the body, be identical with that of the life into which, even here below, certain privileged souls insert themselves? Only a persistent and more profound investigation of these two experiences will tell us; the problem must remain open. Still it is something to have obtained, on essential points, a probability which is capable of being transformed into a certainty, and for the rest, for the knowledge of the soul and of its destiny, the possibility of endless progress. It is true that at first this way out of the difficulty will satisfy neither of the two schools which do battle over the a priori definition of the soul, categorically asserting or denying. Those who deny, because they refuse to set up as a reality what is perhaps a baseless construction of the mind, will stick to their negation in the very teeth of the experience put before them, believing that they are still dealing with the same thing. Those who affirm will have nothing but contempt for ideas which are admittedly provisional and calling for improvement; they will see in