at the Aeolian Hall, London, 1913, where he remarked, “The cerebral life is to the mental life what the movements of the baton of a conductor are to the symphony.” [Footnote:  The Times, May 29, 1913.] Such a remark contains fruitful suggestions to all engaged in Psychical Research, and to all persons interested in the fascinating study of telepathy.  Bergson is of the opinion that we are far less definitely cut off from each other, soul from soul, than we are body from body.  “It is space,” he says, “which creates multiplicity and distinction.  It is by their bodies that the different human personalities are radically distinct.  But if it is demonstrated that human consciousness is partially independent of the human brain, since the cerebral life represents only a small part of the mental life, it is very possible that the separation between the various human consciousnesses or souls, may not be so radical as it seems to be.” [Footnote:  The Times, May 29, 1913.] There may be, he suggests, in the psychical world, a process analogous to what is known in the physical world as “endosmosis.”  Pleading for an impartial and frank investigation of telepathy, he pointed out that it was probable, or at least possible, that it was taking place constantly as a subtle and sub-conscious influence of soul on soul, but too feebly to be noticed by active consciousness, or it was neutralized by certain obstacles.  We have no right to deny its possibility on the plea of its being supernatural, or against natural law, for our ignorance does not entitle us to say what may be natural or not.  If telepathy does not square at all well with our preconceived notions, it may be more true that our preconceived notions are false than that telepathy is fictitious; especially will this be so if our notion of the relation of soul and body be based on Parallelism.  We must overcome this prejudice and seek to make others set it aside.  Telepathy and the sub-conscious mental life combine to make us realize the wonder of the soul.  It is not spatial, it is spiritual.  Bergson insists strongly on the unity of our conscious life.  Merely associationist theories are vicious in this respect:  they try to resolve the whole into parts, and then neglect the whole in their concentration on the parts.  All psychological investigation incurs this risk of dealing with abstractions.  “Psychology, in fact, proceeds like all the other sciences by analysis.  It resolves the self which has been given to it at first in a simple intuition, into sensations, feelings, ideas, etc., which it studies separately.  It substitutes then for the self a series of elements which form the facts of psychology.  But are these elements really parts?  That is the whole question, and it is because it has been evaded that the problem of human personality has so often been stated in insoluble terms.” [Footnote:  Introduction to Metaphysics, p. 21.] “Personality cannot be composed of psychical states even if there be added to them a kind of thread