Both positions I have endeavoured to sustain on the foregoing pages; and, lastly, concerning spiritualism, I have arrived at the profound conclusion that spirit-communion--that is, thought transmission from the disembodied to the embodied--is a solemn fact. After carefully eliminating all the possibilities of self-deception--auto-trance, discreet degrees of consciousness, of natural and acquired clairvoyance, of thought-transference and mind-reading, and lastly, the puerile performances of conjurors and the simulated phenomena of tricksters--there remains evidence of disembodied or disincarnate spirit, and of such control influencing and directing the actions of men, just as one man in this life influences and directs the actions of another. What I esteem, however, as satisfactory evidence might not be evidence to another; and I for one do not think it necessary to open up the life chambers of my psychic experiences to the indifferent, the thoughtless, or the sceptic, to furnish the desired evidence. Others must travel by the way I have come to understand something of that way. All men cannot believe alike, hence it will not be surprising that some will accept as sufficient evidence of spirit what others would deem insufficient. It is not my intention meantime to advocate spiritualism. I only refer to it, in so far as it is related to “How to Thought-Read.” However, phenomenal spiritualism is not a matter of belief so much as of evidence, and many eminent thinkers have been compelled by the force of the evidence to accept spiritualism now, who, a quarter of a century ago, would have hesitated, principally through fear of ridicule, to speak of the subject in language of ordinary civility. While I am convinced that such communications between the so-called dead and the living are possible, I do know and feel satisfied that much which is accepted as evidence of the existence and influence of spirits by the majority of the unthinking and excitable crowd who rush after novelties, and perchance call themselves “spiritualists,” is traceable to no other or higher source than our own innate, but little understood, human or psychic powers. I have arrived at this conclusion also, as the result of carefully investigating spiritualism, and it is therefore not an _a priori_ hypothesis conveniently elaborated from my own or borrowed from the brains of others who are opponents to spiritualism. It is probable, had I not devoted the greater part of my life to spiritualism, as one of the factors in human character, I should have known but little of that sympathetic transference of thought from one mind to another, or of the light which that fact throws upon our dual or compound existence.