5. Incarnation or ‘control’: the subject, when asleep, speaks in the name of some entity or order, which _possesses_ him. 6. Direct voices: when words are heard, appearing to emanate from vocal organs other than those of the persons present; some experimenters are supposed to have conversed in this way with materialised forms. 7. Certain automatisms other than writing are observable: _e.g._ crystal- and mirror-gazing; audition in conch-formed shells; sundry hallucinations, _telepathy_ and _telesthesia_: ‘the communication of impressions of any kind from one mind to another, independently of the recognised channels of sense’; perception at a distance of positive impressions. These phenomena bring in their train _clairvoyance_ or _voyance_, and _lucidity_, expressions which are by no means identical. Lucidity designates more particularly the faculty which certain people have, in magnetic sleep or in somnambulism, of getting exact impressions in a supernormal manner; clairvoyants or voyants are those who see forms invisible to other people. _Clairaudience_ denotes phenomena of the same kind in the auditory sphere. I have paid scarcely any attention to these intellectual phenomena, with the exception of automatic writing, crystal-gazing, typtology, and ‘control.’ If I have taken greater interest in material than in intellectual phenomena, it is because they struck me as being more simple and easier to observe. This sentiment is not that of all experimenters, and my colleagues of the London Society for Psychical Research appear to be more affirmative in their conclusions, concerning survival after death and communication with the dead, than in their opinions on material phenomena. My personal experience has not led me to the same ideas. Undoubtedly, experiments demonstrating the persistence of human personality after death would have an interest, in comparison with which all others would be blotted out. But the analysis of phenomena of this kind raises difficulties, which are much more complicated than is the simple observation of a physical fact. Intellectual phenomena always suppose some kind of motor automatism or other; of course, I am not speaking of manifestations where the will of the sensitive intervenes: this automatism is manifested by language, writing, or the less elevated motor phenomena, typtology for example; it may also be sensory and manifest itself in hallucinations of various kinds. To understand the infinite complication of intellectual phenomena it suffices to indicate the conditions under which they are observed. Before admitting that the cause of the apparent automatism is foreign to the sensitive, we must be able to eliminate with certitude the action of his personal or impersonal conscience. To what extent does the subliminal memory intervene?—a first difficulty which is scarcely solvable!