In this panpsychistic parallelism he was again like Leibnitz, and he developed his predecessor's view, that the conservation of energy prevents interaction, into the supposition that alongside the physical there is a parallel psychical conservation of energy.
He uses this psychical causality to carry out his voluntarism into detail, regarding it as an agency of will directed to ends, causing association and understanding, and further acting on a principle which he calls the heterogony of ends; remarking very truly that each particular will is directed to particular ends, but that beyond these ends effects follow as unexpected consequences, and that this heterogony produces social effects which we call custom.
Flournoy, Des Indes a la Planete Mars (Geneva, 1900; there is an English translation published in London); Proceedings of the Society for Psychical Research, passim.
The mere immobility of the body was sufficient to show that its state was not identical with that of waking; when, in addition, the sleeper awoke to give an account of visits to distant lands, from which, as modern psychical investigations suggest, he may even have brought back veridical details, the conclusion must have been irresistible that in sleep something journeyed forth, which was not the body.
Phenomena of this kind play a large part in primitive ceremonies of divination and in our own day furnish much of the material of Psychical Research.
On this assumption he deduces that in being conscious of our mental states we are conscious of soul not merely as it appears, but as it is in itself, and therefore can infer similar souls, other psychical unities, which are also things in themselves.
He accepts psychophysical parallelism in the sense that every psychical process has a physical accompaniment, every physiological function has a psychical meaning, but neither external stimulus nor physiological stimulus is cause of a psychical process, nor vice versa.
At the same time Fechner would not have us suppose that the two sides are equal; according to him, the psychical, being the psychophysical as viewed from within, is real, the physical, being the psychophysical viewed from without, is apparent; so in oneself, though nervous process and psychical process are the same, it is the psychical which is the reality of which the nervous is mere appearance; and so everywhere, spirit is the reality, body the appearance of spirit to spirit.
It is suggested, then, in the light of modern psychical research, that Mephistopheles, though (as the Faust-books record) invisible to any one else, was visible enough to Faust himself and to Wagner, the famulus who shared his somnambulistic experiences.
Bethe, deny them all claim to psychical qualities.