There is no theory in which, from which, meaning can arise.

This isn't exactly so. In the Bhagavad-Gita, or Song of God, as translated by Swami Prabhavananda and Christopher Isherwood, with introduction by Aldous Huxley, C. 1944 & 1951 by the Vedanta Society of S. California, the authors present a similar situation and an underlying philosophy that supports that situation.  
From Huxley's Introduction:

More than twenty-five centuries have passed since that which has been called the Perennial Philosophy was first committed to writing; and in the course of those centuries it has found expression, now partial, now complete, now in this form, now in that, again and again.  In Vedanta and Hebrew prophecy, in the Tao Teh King and the Platonic dialogues, in the Gospel according to St. John  and Mahayana theology, in Plotinus...among the Persial Sufis and the Christian Mystics of the Middle Ages and the Renaissance--the Perennial Philosophy has spoken almost all of the languages of Asia and Europe....But under all of this confusion of tongues and myths...there remains a Hihgest Common Factor, which is the Perennial Philosophy in what may be called its chemically pure state.

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At the core of the Perennial Philosophy we find four fundamental doctrines.
 First: the phenomenal world of matter and of individualized consciousness--the world of things and animals and men and even gods--is the manifestation of a Divine Ground within which all paratial realities have their being, and apart from which they would be nonexistent.
 Second: human beings are capable not merely of knowing about the Divine Ground by inference; they can also realize its existence by a direct intuition, superior to discursive reasoning.  This immediate knowledge unites the knower with that which is known.
 Third: man possesses a double nature, a phenomenal ego and an eternal Self, which is the inner man, the spirit, the spark of divinity within the soul.  It is possible for a man if he so desires, to identify himnself with the spirit and therefore with the Divine Ground, which is of the same or like nature with the spirit.
 Fourth: man's life on earth has only one end and purpose: to identify himself with his eternal Self and so come to unitive knowledge of the Divine Ground.

Others have said that on the level of the self, time and distance do not exist.  I have had certain experiences waking, dreaming and under the influence of psychoactive agents that are congruent with these doctrines.  I immediately see congruences with the experiences described by Crazy Horse above.

The situation:

In the Gita dialog there are four speakers: King Dhritarashtra, Sanjaya, Arjuna and Krishna.

Dhritarashtra is blind.  The sage Vyasa (who is tratitionally supposed to be the author of the Gita) offers to restore his sight in order that he may watch the battle of Kurukshetra.  But Dhritarashtra refuses.  He cannot bear to see his kinsmen killed.  So Vyasa confers the psychic powers of clairvoyance and clairaudience upon Sanjaya, who is Dhritarashtra's minister and charioteer.  As they sit together in the palace, Sanjaya describes to his master everything he sees and hears on the distant battlefield.

My wife has had experiences with the voice described by In Wales.  She also experienced a psychic visit by a friend and teacher in a dream state which she described to me as electrifyingly real.  The next day he called to ask her if if she saw him when he visited her the previous evening!

I believe that direct experience is primary and while our culture encourages us to reject what we cannot understand, that it is important to cultivate an ability to hold on to inexplicable experiences pending the development of an understanding in which they can be explained.  It is really not so hard to do.

As the Dutch said while fighting the Spanish: "It is not necessary to have hope in order to persevere."