Let us apply this view to one of our most bizarre and puzzling cases--that of Canon Bourne (see Appendix VI. B). Here I conceive that Canon Bourne, while riding in the hunting-field, was also subliminally dreaming of himself (imagining himself with some part of his submerged consciousness) as having had a fall, and as beckoning to his daughters--an incoherent dream indeed, but of a quite ordinary type. I go on to suppose that, Canon Bourne being born with the psychorrhagic diathesis, a certain psychical element so far detached itself from his organism as to affect a certain portion of space--near the daughters of whom he was thinking--to effect it, I say, not materially nor even optically, but yet in such a manner that to a certain kind of immaterial and non-optical sensitivity a phantasm of himself and his horse became discernible. His horse was of course as purely a part of the phantasmal picture as his hat. The non-optical distinctness with which the words printed inside his hat were seen indicates that it was some inner non-retinal vision which received the impression from the phantasmogenetic centre. The other phantasmal appearance of Canon Bourne chanced to affect only one percipient, but was of precisely the same character; and of course adds, so far as it goes, to the plausibility of the above explanation. That explanation, indeed, suffers from the complexity and apparent absurdity inevitable in dealing with phenomena which greatly transcend known laws; but on the other hand it does in its way colligate Canon Bourne's case with a good many others of odd and varying types. Thus appearances such as Canon Bourne's are in my view exactly parallel to the _hauntings_ ascribed to departed spirits. There also we find a psychorrhagic diathesis--a habit or capacity on the part of certain spirits of detaching some psychical element in such a manner as to form a phantasmal picture, which represents the spirit as going through some dream-like action in a given place. The phantasmogenetic centre may thus, in my view, be equally well produced by an incarnate or by a discarnate spirit. Again, my hypothesis of a real modification of a part of space, transforming it into a phantasmogenetic centre, applies to a phantasmal voice just as well as to a phantasmal figure. The voice is not heard acoustically any more than the figure is seen optically. Yet a phantasmal voice may in a true sense "come from" a given spot. These psychorrhagic cases are, I think, important as showing us the earliest or feeblest stages of self-projection--where the dissociation belongs to the dream-stratum--implicating neither the supraliminal will nor the profounder subliminal strata. And now let us pass on from these, which hardly concern anybody beyond the phantom-begetter himself--and do not even add anything to his own knowledge--to cases where there is some sort of communication from one mind to another, or some knowledge gained by the excursive spirit.