Hazardous as these speculations may seem, they nevertheless represent an attempt to get our notions of supersensory things as near down to our notions of sensory things as we fairly can. Whatever may be our ultimate conception of an ideal world, we must not for the present attempt to start from any standpoint too far removed from the temporal and spatial existence which alone we know.
As telepathy is a conception intermediate between the apparent isolation of minds here communicating only as a rule through material organs, and the ultimate conception of the unity of all mind, so the conception which I am about to propose, of a recognition of space without our concomitant subjection to laws of matter, is strictly intermediate between man's incarnate condition and the condition which we may imagine him ultimately to attain. We cannot possibly infer a priori that all recognition of space must needs disappear with the disappearance of the particular bodily sensations by means of which our conception of space has been developed. But we can imagine that a spirit should be essentially independent of space, and yet capable of recognising it.
Provisionally admitting this view, let us consider what range we are now led to assign to inner vision, when it is no longer merely subjective but veridical; bringing news to the percipient of actual fact outside his own organism.
We infer that it may represent to us (1) material objects; or (2) symbols of immaterial things; (3) in ways not necessarily accordant with optical laws; and (4) from a point of view not necessarily located within the organism, by means of what I have called a psychical excursion. I will take an illustration from a case which is recorded in detail in Proceedings S.P.R., vol. vii. p. 41 [666 C].
A Mrs. Wilmot has a vision of her husband in a cabin in a distant steamer. Besides her husband, she sees in the cabin a stranger (who was in fact present there), with certain material details. Now here I should say that Mrs. Wilmot's inner vision discerned material objects, from a point of view outside her own organism. But, on the other hand, although the perception came to her in visual terms, I do not suppose that it was really optical, that it came through the eye.
Mrs. Wilmot might believe, say, that her husband's head concealed from her some part of the berth in which he lay; but this would not mean a real optical concealment, but only a special direction of her attention, guided by preconceived notions of what would be optically visible from a given point.
As we proceed further we shall see, I think, in many ways how needful is this excursive theory to explain many telepathic and all telæsthetic experiences; many, I mean, of the cases where two minds are in communication, and all the cases where the percipient learns material facts (as words in a closed book, etc.) with which no other known mind is concerned.
Another most important corollary of this excursive theory must just be mentioned here. If there be spiritual excursion to a particular point of space, it is conceivable that this should involve not only the migrant spirit's perception from that point, but also perception of that point by persons materially present near it. That point may become a phantasmogenetic centre, as well as a centre of outlook. In plain words, if A has spiritually invaded B's room, and there sees B, B on his part may see A symbolically standing there; and C and D if present may see A as well.
This hint, here thrown out as an additional argument for the excursive theory, will fall to be developed later on. For the present we must confine our attention to our immediate subject: the range of man's inner vision, and the means which he must take to understand, to foster, and to control it.
The first and simplest step in the control of inner vision is the repression by hypnotic suggestion of degenerative hallucinations. It is a noteworthy fact that such of these as are at all curable are much more often curable by hypnotism than in any other way.