The results of these inquiries show that a great number of sensory automatisms occur among sane and healthy persons, and that for many of these we can at present offer no explanation whatever. For some of them, however, we can offer a kind of explanation, or at least an indication of a probable determining cause, whose mode of working remains wholly obscure. Thus, in some few instances, although there is no disturbance of health, there seems to be a predisposition to the externalisation of figures or sounds. Since this in no way interferes with comfort, we must simply class it as an idiosyncratic central hyperæsthesia--much like the tendency to extremely vivid dreams, which by no means always implies a poor quality of sleep. In a few instances, again, we can trace moral predisposing causes--expectation, grief, anxiety. These causes, however, turn out to be much less often effective than might have been expected from the popular readiness to invoke them. In two ways especially the weakness of this predisposing cause is impressed upon us. In the first place, the bulk of our percipients experience their hallucinations at ordinary unexciting moments; traversing their more anxious crises without any such phenomenon. In the second place, those of our percipients whose hallucination is in fact more or less coincident with some distressing external event, seldom seem to have been predisposed to the hallucination by a knowledge of the event. For the event was generally unknown to them when the corresponding hallucination occurred. This last remark, it will be seen, introduces us to the most interesting and important group of percipients and of percepts; the percipients whose gift constitutes a fresh faculty rather than a degeneration; the percepts which are _veridical_--which are (as we shall see cause to infer) in some way generated by some event outside the percipient's mind, so that their correspondence with that event conveys some new fact, in however obscure a form. It is this group, of course, which gives high importance to the whole inquiry; which makes the study of inward vision no mere curiosity, but rather the opening of an inlet into forms of knowledge to which we can assign no bound. Now these telepathic hallucinations will introduce us to very varying forms of inward vision. It will be well to begin their study by recalling and somewhat expanding the thesis already advanced: that man's _ocular_ vision is but a special or privileged case of visual power, of which power his _inner_ vision affords a more extensive example.