out of our minds, but, as the subject previously cited, who in hypnosis could recall such repressed thoughts, said, we put them _into_ our minds. In other words, we conserve them as neurograms. In one sense, I suppose, we may say that every one leads a double life. Let me hasten to say to you, I mean this not in a moral but in an intellectual sense. Every one’s mental life may fairly be said to be divided between those ideas, thoughts, and feelings which he receives from and gives out to his social world, the social environment in which he lives, and those which belong more properly to his inner life and the innermost sanctuary of his personality and character. The former include the activities and the educational acquisitions which he seeks to cultivate and conserve for future use. The latter include the more intimate communings with himself, the doubts and fears and scruples pertaining to the moral, religious, and other problems of life, and the struggles and trials and difficulties which beset its paths; the internal contests with the temptations of the world, the flesh, and the devil. The conventionalities of the social organization require that the outward expression of many of these should be put under restraint. Indeed, society insists that some, the sexual strivings, are aspects of life and human nature which are not to be spoken or thought of. Now, of course, this inner life must also leave its neurographic tracings along with the outer life, and must, potentially at least, become a part of our personality, liable to manifest itself in character and in other directions. But, more than this, abnormal psychology, through its technical methods of investigation and through the perverted manifestations exhibited in sick conditions of mind and body, has shown us that the neurograms deposited as the experiences of this inner life may flower, to use an expression of the lamented William James, below the threshold of consciousness, and, under certain conditions, where the mind is in unstable equilibrium, burst forth in mental and bodily manifestations of an unusual character. Thus in processes of this kind we find an explanation of religious phenomena like sudden conversion; of dreams and of certain pathological phenomena like the hallucinations, deliria, crises, and bodily manifestations of hysteria, and the numerous automatic phenomena of spiritualistic mediums. Such phenomena may then be interpreted as the _flowering or functioning of the unconscious_.