Premising that “no high religion can exist which is not based on faith in survival,” Mr. Mead proceeds to examine the two forms of inquiry which conceivably promise conclusions: the comparative study of the mystic philosophers and their recorded religious experiences in all ages, and the more material examination of the spiritualistic phenomena of modern psychical research. For himself, Mr. Mead has chosen the former method, and I am interested to observe his testimony, in a rare personal statement, to the satisfaction, more or less, that is possible from following this road. At the same time, though without any experience in the second method, Mr. Mead is explicitly of the opinion that it is one that should be employed by science with increasing earnestness. The difficulties are tremendous, and as subtle as they are considerable. Before survival can be scientifically demonstrated, a host of working hypotheses must be invented and discredited, and the utmost veracity will be necessary in the students. With such facts before us as telepathy, dissociated personality, subconscious complexes, autosuggestion and suggestion, the phenomena that superficially point to survival may plainly be nothing of the kind. Survival, in short, must be expected to be about the last rather than the first psychic fact to be scientifically established. The student must, therefore, be exigent as well as hopeful. There is a third method from which we may hope to hear one day something to our advantage—assuming that the certain knowledge of survival would be to mankind’s advantage—the method of psycho-analysis. If psycho-analysis of the first degree can make us acquainted with the subconscious, why should not a psycho-analysis of the second degree make us acquainted with the super-conscious; and as the language of the subconscious may be sleeping dreams, the language of the super-conscious may be waking visions. To return to Mr. Mead’s article, an interesting account is contained in it of a recent census taken in America by Professor Leuba of the creeds of more or less eminent men. The returns for the article of faith in survival and immortality are curious, not to say surprising. Of the eminent physicists canvassed, 40 per cent. confessed their belief in man’s survival of bodily death. Thereafter the percentage falls through the stages of historians 35 per cent., and sociologists 27 per cent., to psychologists with the degraded percentage of 9. It is a strange reversal of the procession that might have been anticipated, and it expresses, perhaps, the condition of real culture in America. For that the physicists should be the most hopeful class of scientists in America, and the psychologists the most hopeless is an indication that the best brains in America are still engaged in physical problems. The poor psychologists are scarcely even hopeful of discovering anything.