which in appropriate seasons reveal themselves to him. However modest, such a man cannot vacate his palace, for, like the hovel of the evil man, it is in a way a portion of himself. Neither does this possession excite envy in the less fortunate, because the fact that he is entitled to it is patent to all.

From what we have said of heavenly mansions, one might infer that their builders must necessarily dwell alone. To show that this is not the truth, we shall supplement the foregoing with information wholly new. Scarcely any one builds his or her celestial abode entire. Almost always there are two workers. Often these are husband and wife, but sometimes the two builders are strangers in the present life, and sometimes they have met as if by chance on a few occasions. Married or single, this holds the world over. Ideally mated couples are few and far between, and only these are sure of recognizing in their future home a joint workmanship, an inseparable and harmonious whole. The colors of these houses are the reflections of those prominent in the auras of their occupants, and as these auric colors change, so do those of the houses. As for the flowers of exquisite geometrical shapes blooming around such houses, they obey the same law as do the gems worn by the women dwelling there.

Flowers and gems have occult properties, and correspond with heavenly conditions. Even though men and women have taken the vow of celibacy,

their spiritual union in spiritual realms is well nigh inevitable, for man and woman together are a portion of that duality in unity which obtains throughout creation. Whatsoever any two have builded in spiritual regions, they must occupy when their proper locality is attained. There is no higher law than that of spiritual affinity. Hence these are unmolested in their mutual home in a realm where the rights of property are absolutely respected. On the other hand, a misshapen hovel is often the shelter of one who there must dwell in solitude. If this shelter be the work of two evil minds, then the home is one of continual bickering and jealousy, for these, now on the astral plane, cannot deceive each other as when in earth life.

If the abode of any two in the heaven world housed parents and children, an innumerable host would be gathering therein, for the line of parentage extends back through untold generations, and that of offspring will continue through countless ones to be. That those we love are immediately accessible is sufficient for the heart's desire over there.

Soul mates often reincarnate almost simultaneously. Even if otherwise, one surely is on the earth during some part of the other's terrestrial life. Then, under any circumstance, these are building a mutual Devachanic dwelling, or, if capable of it, they are enlarging and beautifying a former structure; one long ago made permanent

by means of their high and ennobling thoughts and deeds. As explained in the chapter, "The Weight of the Soul," every sphere of our septenary globe has its own peculiar gravitation; for which reason heavenly habitations are solid and ponderable to their inmates.

The insane man is a builder in astral realms, but his structures are impermanent; they collapse or crumble before they are finished. Hence his real astral home, and his Devachanic one-should he have it—are created during his lucid years. Because the congenital idiot can build neither an astral nor a spiritual abode, he must perforce occupy one prepared for him, even as one is prepared for the deceased child; for which reason many eleemosynary institutions exist in certain regions of the so-called dead.

Finally, Sol-Om-On the wise king, was deeply versed in matters occult; so, in building the earthly tabernacle of his God, he had for model a temple in the heavenly world. Therefore he constructed an outer and an inner court, and overlaid much of the edifice with pure gold, and decorated portions of the interior with precious stones; moreover, he caused Hiram to mould the similitude of a shining sea. This was upheld by twelve oxen representative of the Zodiacal powers. But chiefest of all was the interior Holy of Holies where, between the cherubim and over the mercy seat, dwelt the radiant Shekinah, the aura of the sacred Presence.

In rebuilding the Temple, Zerubbabel followed as far as possible the old lines, nor could he do otherwise, since he was under Divine guidance. Most of the temple measurements given by Ezekiel have an inner meaning, and were it not for certain errors that have corrupted the original text, these measurements would all correspond with others in celestial realms.

H.

THE DIVINE VIEWPOINT

THE Auric Egg, that indestructible film of pure

akasa surrounding every human being, has, like the globe, an axle revolution. The northern pole of the Auric Egg contacts the skull at the apex of the triangle formed by the two eyes and the end of the canal Shushumna, from which point the immortal part of both the good and the average man vacates the dead physical body. The southern pole of the Auric Egg is located somewhat below the apex of the inverted triangle. This apex is at the termination of the rectum from which, at the death of the body, the wholly depraved being leaves it to enter the most malodorous regions of the astral world.

Every deed done during physical life is recorded upon the sensitive surface of the rotating Auric Egg and, as it turns, should the mental eye of the man within catch sight of a picture, the result is

what is known as memory. If his mental vision be sufficiently clarified, it contacts certain pictures impressed during the remote past. Hence he remembers incidents proper to a former incarnation.

In one of its aspects, the mysterious principle known as life, gives motion to the Egg, while, in reaching out for a definite object, that other principle desire, gives direction to this motion. The operation of life and desire in the Auric Egg is duplicated vastly by the rotation of suns and planets. In "Tertium Organum," a book professing to be a key to the enigmas of the world— in fact a book that would elucidate the problems which Kant left unsolved-Ouspensky, the Russian philosopher, deals with time, space, motion, freewill, and the fourth and the fifth dimensions. After explaining his novel views at some length, the author continues thus: "From our previous arguments we know that everything exists in infinite spaces of time; nothing is made, nothing becomes, all is. Not seeing all this at once, we imagine them as becoming." "Could man grasp simultaneously by his reason, all that ever entered or will enter his consciousness, together with all that hides deep in his sub-consciousness, he would behold himself amidst an immobile universe where the past, present, and future of things are merged in the Now." Furthermore: "Truly the new physics will be that in which there will be no motion, there will be no more dualism of rest and