There are, naturally, in all this unescapable elements of speculation. As a matter of fact anything which we may imagine about the discarnate life may be almost unbelievably wide of the mark. Memory more than anything else is the binding force in personality. We know ourselves to be in the morning what we were when we went to sleep the night before, simply because memory reassembles immediately the continuing elements of our individual existences. More than that, we are greatly helped by our surroundings; everything which meets us in the morning has associations by which memory is served and, therefore, by the almost automatic process of putting together what we remember and surrendering ourselves to the suggestions of what we see and meet we find our places in a waking, working world and go about our business. If we were to awake in a totally strange world where nothing was in any degree at all similar to the world in which we went to sleep, we might find ourselves so sadly puzzled as to doubt our own identity, even though memory persisted in its identifying suggestion. And if in addition to this we found ourselves without the contribution of physical sensation to which we have always been used--sightless, soundless, touchless--one can easily imagine a shock in the face of which even the most strongly centered personality would give way. And yet such changes as this probably only faintly indicate the adjustments which the discarnate are called upon to meet. It is as if we were asked to argue or to imagine from one dimension to another. These are difficulties, of course, which attend any conception of immortality, but we usually escape them by refusing to follow through what they involve and taking refuge in a free poetic imagination sustained by faith and enriched by tradition. In the face of all this Myers' supposition, ingenious as it is, can do no more than repeat the more prosaic assumption which is the basis of spiritism, and that is that the discarnate naturally desire to communicate with those whom they have left, one hardly dares say behind them for even that simple word introduces suppositions which may have no meaning at all, and would naturally avail themselves of any possible opportunity. The whole process, if it be a process, must lie in the region of suggestion. If there be a telepathy between the living it is not impossible that there should be a telepathy between the living and the discarnate. _Telepathy: Between the Living or the Living and the Discarnate?_