law, progression, development, etc., keep recurring. It seems exactly as if one author composed more than half of the trance-messages, no matter by whom they are uttered. Whether all sub-conscious selves are peculiarly susceptible to a certain stratum of the _Zeitgeist_, and get their inspiration from it, I know not; but this is obviously the case with the secondary selves which become 'developed' in spiritualist circles. There the beginnings of the medium trance are indistinguishable from effects of hypnotic suggestion. The subject assumes the rôle of a medium simply because opinion expects it of him under the conditions which are present; and carries it out with a feebleness or a vivacity proportionate to his histrionic gifts. But the odd thing is that persons unexposed to spiritualist traditions will so often act in the same way when they become entranced, speak in the name of the departed, go through the motions of their several death-agonies, send messages about their happy home in the summer-land, and describe the ailments of those present. I have no theory to publish of these cases, the actual beginning of several of which I have personally seen. I am, however, persuaded by abundant acquaintance with the trances of one medium that the 'control' may be altogether different from any _possible_ waking self of the person. In the case I have in mind, it professes to be a certain departed French doctor; and is, I am convinced, acquainted with facts about the circumstances, and the living and dead relatives and acquaintances, of numberless sitters whom the medium never met before, and of whom she has never heard the names. I record my bare opinion here unsupported by the evidence, not, of course, in order to convert anyone to my view, but because I am persuaded that a serious study of these trance-phenomena is one of the greatest needs of psychology, and think that my personal confession may possibly draw a reader or two into a field which the _soidisant_ 'scientist' usually refuses to explore.[33] =Review, and Psychological Conclusion.=--To sum up this long chapter:--The consciousness of Self involves a stream of thought, each part of which as 'I' can remember those which went before, know the things they knew, and care paramountly for certain ones among them as '_Me_,' and _appropriate to these_ the rest. This Me is an empirical aggregate of things objectively known. The _I_ which knows them cannot itself be an aggregate; neither for psychological purposes need it be an unchanging metaphysical entity like the Soul, or a principle like the transcendental Ego, viewed as 'out of time.' It is a _thought_, at each moment different from that of the last moment, but _appropriative_ of the latter, together with all that the latter called its own. All the experiential facts find their place in this description, unencumbered with any hypothesis save that of the existence of passing thoughts or states of mind.