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unsuspected depth and richness of our life in mind. Whatever the nature of the hazy experiences in the vague outskirts of our normal consciousness, these vague experiences at least play their part in the inner life, and must be taken account of in the present discussion.

Now that psychology has become one of the natural sciences and is concerned with the mental states which are found in closest correspondence with bodily conditions, there is all the more reason for free inquiry into the inner life. The most profitable hypothesis for the practical investigator is undoubtedly the popular belief that mind and body interact. It is by putting one's powers of activity to the test that one most readily learns what theories are unsound, what doctrines are true. To undertake such experiments is to be convinced that there are many more lines of activity and spheres of mental influence than psychology now takes into account. It may not be necessary to investigate the alleged facts of the "pseudo-sciences," the various "planes" of which theosophy speaks, or delve into the mysteries of spiritism. But the psychology of the beliefs in such mysterious realms is at least of consequence. A complete science of the inner life would at least complete the circle of psychic influences, and put up sign-boards, as it were, on the borderlands of the occult: "Here theosophy begins." "That