and integrate still farther, or evolve by growing into yet untried directions. In veridical automatisms it actually seems to do so. It drops some of its usual modes of increase, its ordinary use of the senses, for example, and lays hold of bits of information which, in ways that we cannot even follow conjecturally, leak into it by way of the Subliminal. The ulterior source of a certain part of this information (limited and perverted as it always is by the organism's idiosyncrasies in the way of transmission and expression) Myers thought he could reasonably trace to departed human intelligence, or its existing equivalent. I pretend to no opinion on this point, for I have as yet studied the evidence with so little critical care that Myers was always surprised at my negligence. I can therefore speak with detachment from this question and, as a mere empirical psychologist, of Myers's general evolutionary conception. As such a psychologist I feel sure that the latter is a hypothesis of first-rate philosophic importance. It is based, of course, on his conviction of the extent of the Subliminal, and will stand or fall as that is verified or not; but whether it stand or fall, it looks to me like one of those sweeping ideas by which the scientific researches of an entire generation are often moulded. It would not be suprising if it proved such a leading idea in the investigation of the near future; for in one shape or another, the Subliminal has come to stay with us, and the only possible course to take henceforth is radically and thoroughly to explore its significance.
Looking back from Frederic Myers's vision of vastness in the field of psychological research upon the programme as most academic psychologists frame it, one must confess that its limitation at their hands seems not only unplausible, but, in truth, a little ridiculous. Even with brutes and madmen, even with hysterics and hypnotics admitted as the academic psychologists admit them, the official outlines of the subject are far too neat to stand in the light of analogy with the rest of nature. The ultimates of nature—her simple elements, if there be such—may indeed combine in definite proportions and follow classic laws of architecture; but in her proximates, in her phenomena as we immediately experience them, nature is everywhere gothic, not classic. She forms a real jungle, where all things are provisional, half-fitted to each other, and untidy. When we add such a complex kind of subliminal region as Myers believed in to the official region, we restore the analogy; and, though we may be mistaken in much detail, in a general way, at least, we become plausible. In comparison with Myers's way of attacking the question of immortality in particular, the official way is certainly so far from the mark as to be almost preposterous. It assumes that when our ordinary consciousness goes out, the only alternative surviving kind of consciousness that could be possible is abstract mentality, living on spiritual truth, and
