Bergson however has more to assert than merely the inadequacy and falsity of Parallelism or Epiphenomenalism. This last theory merely adds consciousness to physical facts as a kind of phosphorescent gleam, resembling, in Bergson's words, a "streak of light following the movement of a match rubbed along a wall in the dark." [Footnote: L'Ame et le Corps, pp. 12-13, in Le Materialisme actuel, or pp. 35-36 of L'Energie spirituelle (Mind-Energy).] He maintains, as against all this, the irreducibility of the mental, our utter inability to interpret consciousness in terms of anything else, the life of the soul being unique. He further claims that this psychical life is wider and richer than we commonly suppose. The brain is the organ of attention to life. What was said in regard to memory and the brain is applicable to all our mental life. The mind or soul is wider than the brain in every direction, and the brain's activity corresponds to no more than an infinitesimal part of the activity of the mind. [Footnote: L'Ame et le Corps, Le Materialisme actuel, p. 45, L'Energie spirituelle, p. 61.] This is expressed more clearly in his Presidential Address to the British Society for Psychical Research 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;