Clairvoyance and Occult Powers
by
Swami Panchadasi
Part 2 out of 5
of the thought-currents. For a time, the thought-waves will be felt
flowing in along the nerves of the hands and arms when, all of a sudden
this will cease, and there will be experienced the passage of the current
direct from brain to brain. It is impossible to describe this feeling in
mere words, to those who have never experienced it. But those to whom it
has once been manifested will recognize at once just what I mean by this
statement. It is a different sensation from any other in the experience of
a human being, and must actually be experienced to be understood. The
nearest analogy I can offer is that feeling experienced by the person when
a forgotten name for which he has vainly sought, suddenly flashes or leaps
into his consciousness--it is felt to come from somewhere outside of the
conscious field. Well, in the case of the thought-current the feeling is
much the same, only there is a fuller sense of the "outsideness" of the
source of the thought.
In order to make you understand the distinction between the two classes of
mind-reading more clearly, I will say that you may think of one as akin to
the ordinary telegraphy over wires; and of the other as akin to wireless
telegraphy. It is the same force in both cases, the difference being
simply one of the details of transmission. Fix this idea firmly in your
mind, and you will have no trouble in always having the right conception
of any kind of case of mind-reading, or telepathy. But, you must remember,
there are cases in which there is a combination of both methods of
transmission, either simultaneously, or else shifting and changing from
one to the other.
I will here remind the student that he will learn more by a half-dozen
actual experiments in mind-reading, than he will by reading a dozen books
on the subject. It is very good to read the books in order to get the
correct theory well fixed in mind, and also in order to learn the best
methods as taught by those who have had a wide experience in the subject;
but the real "how" of the matter is learned only through actual
experience. So, I shall now give you advice and instructions concerning
actual experimental work.
You, the student, should begin by making yourself a good recipient--that
is a good "mind reader," allowing others to play the part of projector.
Later on, you may play the part of projector, if you so desire, but the
real "fine work" is done by the recipient, and, for that reason that is
the part you should learn to play by frequent rehearsals.
I advise you to begin your experiments with friends who are in sympathy
with you, and who are interested in the subject. Avoid particularly all
early experiments with uncongenial or unsympathetic persons; and avoid as
you would a pestilence all those who are antagonistic either to yourself
or to the general subject of telepathy and kindred subjects. As you must
make yourself especially "sensitive" in order to successfully conduct a
mind-reading test, you will find yourself particularly susceptible to the
mental attitude of those around you at such times, and therefore should
surround yourself only with those who are congenial and sympathetic.
You will find that there is a great difference between the several persons
whom you "try out" as projectors. Some will be more "en rapport" with you
than are others who may be equally good friends. "En rapport," you know,
means "in vibrational harmony." When two persons are en rapport with each
other, they are like two wireless telegraphic instruments perfectly
attuned to each other. In such cases there are obtained the very best
results. You will soon learn to distinguish the degree of en rapport
conditions between yourself and different persons--you soon learn to
"feel" this condition. In the beginning, it will be well for you to try
several persons, one after the other, in your mind-reading experiments, in
order to pick out the best one, and also to learn the "feel" of the
different degrees of en rapport condition.
Even in cases of persons in whom the en rapport conditions are good, it is
well to establish a rhythmic unison between you. This is done by both you
and the person breathing in rhythmic unison a few moments. Begin by
counting "one-two-three-four," like the slow ticking of a large clock.
Have the other person join with you in so counting, until your minds both
work in the same rhythmic time. Then you should have him breathe in unison
with you, making a mental count with you at the same time, so that you
will "breathe together." Count (mentally) "one-two-three-four," as you
inhale; the "one-two," holding the breath; and, then "one-two-three-four,"
exhaling or breathing-out. Try this several times, and, you will find that
you have established a rhythmic unison between yourself and the other
person. In the progress of an experiment, if you should find that the
conditions are not as good as might be desired, you will do well to pause
for a few moments and re-establish the proper rhythmic harmony by this
method of harmonious rhythmic breathing.
Begin by having the projector select some prominent object in the room, a
chair, or table for instance. Then have him take your left hand in his
right hand. Raise your left hand, held in his right hand, to your
forehead; then close your eyes and remain passive a few moments. Have him
concentrate his mind intently on the selected object--and will that you
should move toward it. Have him think of nothing else except that object,
and to will you to move toward it, with all his power. Close your eyes,
and quiet your mind, opening your consciousness to every mental impression
that he may send you. Instruct him to think not merely "chair," for
instance, but rather "there--go there." The main thought in his mind must
be that of direction. He must will that you move toward that chair.
After a moment or two, you will begin to feel a vague, general impulse to
move your feet. Obey the impulse. Take a few slow steps in any direction
that seems easy to you. Sometimes this will take you in an opposite
direction from that of the chair, but it will "get you going," and you
will soon begin to feel that the direction is "all wrong," and will begin
to be mentally pulled in the right direction. You will have to actually
experience this feeling, before you will fully understand just what I
mean.
After some little practice, you will begin to feel quite distinctly the
mental direction, or will-force, of the projector, which will seem to tell
you to "come this way--now stop--now turn a little to the right--now a
little to the left--now stop where you are, and put out your right
hand--lower your hand--move your hand a little to the right--that's it,
now you have got it all right." You will soon learn to distinguish between
the "no, that's wrong" thought, and the "that's right" one; and between
the "go on," and the "come on" one. By making yourself completely passive,
and receptive and obedient to the thought and will-impulses of the
projector, you will soon act like a ship under the influence of the rudder
in the hand of the projector.
After you have attained proficiency in receiving the mental impressions
and directions, you will find yourself attracted or drawn, like a piece of
steel to the magnet, toward the object selected. It will sometimes seem as
if you were being moved to it even against your own will--and as if
someone else were actually moving your feet for you. Sometimes the impulse
will come so strong that you will actually rush ahead of the projector,
dragging him along with you, instead of having him a little in advance, or
by your side. It is all a matter of practice.
You will soon discover the great difference between different projectors.
Some of them will be in perfect en rapport condition with you, while
others will fail to get into tune with you. Some projectors do not seem
to know what is required of them, and usually forget to "will" you to the
object. It helps sometimes to tell them that the whole thing depends upon
their will power, and that the stronger their will is, the easier it is
for you to find the thing. This puts them on their mettle, and makes them
use their will more vigorously.
You will soon learn to recognize that peculiar feeling of "all right,"
that comes when you finally stand in front of the desired object. Then you
begin to move your right hand up and down and around, until you get the
right "feel" about that also, when you should place your hand on the place
which seems to attract you most. You will find that the hand is just as
responsive to the mental force, as are the feet. You will soon learn to
distinguish between the mental signals: "up," "down," "to the right," "to
the left," "stop now, you're right," etc. I cannot tell you just the
difference--you must learn to "feel" them, and you will soon become expert
in this. It is like learning to skate, run an automobile, operate a
typewriter or anything else--all a matter of exercise and practice. But it
is astonishing how rapidly one may learn; and how, at times, one seems to
progress by great leaps and bounds. Now I shall give you the different
stages or steps, which you will do well to follow in your exercises,
progressing from the more simple to the more complex--but be sure to
thoroughly master the simple ones, before you pass on to the more complex
one. Be honest and strict with yourself--make yourself "pass the
examination" before promotion, in each and every step.
1. LOCATIONS. Begin by finding particular locations in a room;
corners, alcoves, doors, etc.
2. LARGE OBJECTS. Then begin to find large objects, such as tables,
chairs, book-cases, etc.
3. SMALL OBJECTS. Then proceed to find small objects, such as books
on a table, sofa-cushions, ornaments, paper-knives, etc. Gradually work
down to very small objects, such as scarf-pins, articles of jewelry,
pocket-knives, etc.
4. CONCEALED OBJECTS. Then proceed to find small objects that have
been concealed under other objects, such as a pocket-book beneath a
sofa-cushion, etc.; or a key in a book; or a key under a rug, etc.
5. MINUTE OBJECTS. Then proceed to discover very small objects,
either concealed or else placed in an inconspicuous place, such as a pin
stuck in the wall, etc.; or a small bean under a vase, etc.
The public performers of mind reading vary the above by sensational
combinations, but you will readily see that these are but ingenious
arrangements of the above general experiments, and that no new principle
is involved. As these lessons are designed for serious study and
experiment, and not for sensational public performances, I shall not enter
into this phase of the subject in these pages. The student who understands
the general principles, and is able to perform the above experiments
successfully, will have no difficulty in reproducing the genuine feats of
the public mind readers, by simply using his ingenuity in arranging the
stage-effects, etc. Among other things, he will find that he will be able
to obtain results by interposing a third person between the projector and
himself; or by using a short piece of wire to connect himself and the
projector. Drawing pictures on a blackboard, or writing out names on a
slate, by means of thought direction, are simply the result of a fine
development of the power of finding the small article--the impulse to move
the hand in a certain direction comes in precisely the same way. The
public driving feats of the professional mind-reader are but a more
complicated form of the same general principle--the impression of
"direction" once obtained, the rest is a mere matter of detail. The
opening of the combination of a safe, though requiring wonderful
proficiency on the part of the operator, is simply an elaboration of the
"direction" movement.
Some recipients are, of course, far more proficient than are others; but
each and every person--any person of average intelligence--will be able to
secure more or less proficiency in these experiments, provided that
patience and practice are employed. There is no such thing as an absolute
failure possible to anyone who will proceed intelligently, and will
practice sufficiently. Sometimes, after many discouraging attempts, the
whole thing will flash into one's mind at once, and after that there will
be little or no trouble. If you are able to witness the demonstrations of
some good mind-reader, professional or amateurs it will help you to
"catch the knack" at once.
You will find that these experiments will tend to greatly and rapidly
develop your psychic receptivity in the direction of the higher phases of
psychic phenomena. You will be surprised to find yourself catching flashes
or glimpses of ^higher telepathy, or even clairvoyance. I would advise
every person wishing to cultivate the higher psychic faculties, to begin
by perfecting himself or herself in these simpler forms of mind-reading.
Besides the benefits obtained, the practice proves very interesting, and
opens many doors to pleasant social entertainment. But, never allow the
desire for social praise or popularity, in these matters, to spoil you for
serious investigation and experiment.
THE SECOND STEP OF DEVELOPMENT. The student, having perfected himself
in the experiments along the lines of the first class of mind-reading,
viz., where there is no actual physical contact between the projector and
recipient, but where there is a close relation in space between the two.
Now, the thoughtful student will naturally wish to ask a question here,
something like this: "You have told us that there is no real difference
between telepathy at a great distance, and that in which there is only the
slightest difference in the position of the projector and recipient,
providing, always, that there is no actual physical contact. This being
so, why your insistence upon the 'close relation in space' just
mentioned?--what is the reason for this nearness?" Well, it is like this:
While there is no distinction of space in true telepathy, still in
experiments such as I shall now describe, the physical nearness of the
projector enables him to concentrate more forcibly, and also gives
confidence to the new beginner in receiving mind-currents. The benefit is
solely that of the psychological effect upon the minds of the two persons,
and has nothing to do with the actual power of the telepathic waves. It is
much easier for a person to concentrate his thought and will upon a person
in actual physical sight before him, than upon one out of sight. And,
likewise, the recipient finds himself more confident and at ease when in
the actual physical of the person sending the thoughts and will power.
That is all there is to it. When the persons have acquired familiarity
with projecting and receiving, then this obstacle is overcome, and long
distances have no terror for them.
The best way for the student to start in on this class of mind-reading, is
for him to experiment occasionally while performing his physical contact
mind-reading experiments. For instance, while engaged in searching for an
object let him disengage his hand from that of the projector for a moment
or so, and then endeavor to receive the impressions without contact. (This
should be done only in private experiments, not in public ones.) He will
soon discover that he is receiving thought impulses in spite of the lack
of physical contact--faint, perhaps, but still perceptible. A little
practice of this kind will soon convince him that he is receiving the
mental currents direct from brain to brain. This effect will be increased
if he arranges to have several persons concentrate their thoughts and will
power upon him during the experiment. From this stage, he will gradually
develop into the stage of the Willing Game.
The Willing Game, quite popular in some circles, is played by one person
(usually blind-folded) being brought into the room in which a number of
persons have previously agreed upon some object to be found by him, they
concentrating their thought firmly upon the object. The audience should be
taught to not only to think but also to actively "will" the progress of
the recipient from the start to the finish of the hunt. They should "will"
him along each step of his journey, and then "will" his hand to the object
itself wherever it be hidden.
An adept in the receiving end of the Willing Game will be able to perform
all the experiments that I have just pointed out to you in the contact
mind-reading class. In the Willing Game, you must remember that there is
no taking hold of hands or any other form of physical contact between
projector and recipient. The transmission of the mental currents must be
direct, from brain to brain. Otherwise, the two classes of experiments are
almost identical. There is the same "willing" toward the object on the
part of the projectors, and the same passive obedience of the recipient.
All the difference is that the current now passes over the ether of
space, as in the case of the wireless message, instead of over the wires
of the nervous system of the two persons.
The next step is that of "guessing" the name of things thought of by the
party. I can give you no better directions than those followed by the
investigators in the Creery children, as related in a preceding chapter of
this book. When you become sufficiently proficient in this class of
mind-reading, you should be able to reproduce every experiment there
mentioned, with at least a fair degree of success. It is all a matter of
patience, perseverance and practice.
After you have become very proficient in this class of experiments, you
may begin to try experiments at "long distance," that is where the
projector is out of your physical presence. It makes no difference whether
the distance be merely that between two adjoining rooms, or else of miles
of space. At first, however, nearness adds confidence in the majority of
cases. Confidence once gained, the distance may be lengthened
indefinitely, without impairing the success of the experiments. The long
distance experiments may consist either of the receiving of single words,
names, etc., or else distinct, clear messages or ideas. Some find it no
more difficult to reproduce simile geometrical designs, such as circles,
squares, triangles, etc., than to reproduce words or ideas.
In long distance experiments, it is well for the projector to write down
the word or thought he wishes to transmit, and for the recipient to write
down the impressions he receives. These memoranda will serve as a record
of progress, and will, moreover, give a scientific value to the
experiments.
Some experimenters have been quite successful in experiments along the
lines of Automatic Writing from living persons, produced by means of long
distance telepathy. In these cases the recipient sits passively at the
hour agreed upon for the experiment, and the projector concentrates
intently upon a sentence, or several sentences, one word at a time--at the
same time "willing" the other person to write the word. The famous
investigator of psychic phenomena, the late W.T. Stead, editor of a London
newspaper, who went down on the "Titanic," was very successful in
experiments of this kind. His written records of these are very
interesting and instructive.
You will, of course, understand that in all cases of long distance
telepathic experiments there should be an understanding between the two
persons regarding the time and duration of the experiment, so as to obtain
the best results. Personally, however, I have known of some very excellent
results in which the receiving of the message occurred several hours after
the sending--thus showing that telepathy is in a measure independent of
time, as well as of space. But, as a rule, the best results are obtained
when the two persons "sit" simultaneously.
Do not rest content with accepting the reports of others regarding these
things. Try them for yourself. You will open up a wonderful world of new
experiences for yourself. But, remember always, you must proceed step by
step, perfecting yourself at each step before proceeding to the next.
LESSON VI.
CLAIRVOYANT PSYCHOMETRY.
The word "clairvoyance" means "clear seeing." In its present usage it
covers a wide field of psychic phenomena; and is used by different writers
to designate phases of psychic phenomena differing widely from each other.
The student is apt to become confused when he meets these apparently
conflicting definitions and usages. In the glossary of the Society for
Psychical Research, the term is defined as: "The faculty or act of
perceiving, as though visually, with some coincidental truth, some distant
scene; it is used sometimes, but hardly properly, for transcendental
vision, or the perception of beings regarded as on another plane of
existence."
Mrs. Henry Sidgwick, a distinguished writer on the subject of psychic
phenomena, in one of her reports to the Society for Psychical Research,
says: "The word clairvoyant is often used very loosely and with widely
different meanings. I denote by it a faculty of acquiring supernormally,
but not by reading the minds of persons present, a knowledge of facts such
as we normally acquire by the use of our senses. I do not limit it to
knowledge that would normally be acquired by the sense of sight, nor do I
limit it to a knowledge of present facts. A similar knowledge of the past,
and if necessary, of future facts may be included. On the other hand, I
exclude the mere faculty of seeing apparitions or visions, which is
sometimes called clairvoyance."
The above definitive explanation of the term clairvoyance agrees with the
idea of the best authorities, and distinguishes between the phenomena of
clairvoyance and that of telepathy, on the one hand; and between the
former and that of seeing apparitions, on the other hand. I, personally,
accept this distinction as both scientific in form, and as agreeing with
the facts of the case. You will, of course, see that the acceptance of the
existence of the astral senses throws light on many obscure points about
which the psychic researchers are in doubt, and reconciles many apparently
opposing facts.
All scientific authorities, as well as the best occultists, divide the
phenomena of clairvoyance into several well-distinguished classes. The
following classification is simple, and indicates clearly the principal
forms of clairvoyant phenomena:
(1) Simple Clairvoyance, in which the clairvoyant person merely senses the
auric emanations of other persons, such as the auric vibrations, colors,
etc.; currents of thought-vibrations, etc.; but does not see events or
scenes removed in space or time from the observer.
(2) Clairvoyance in Space, in which the clairvoyant person senses scenes
and events removed in space from the observer; and, often also is able to
sense such things even when they are concealed or obscured by intervening
material objects.
(3) Clairvoyance in Time, in which the clairvoyant person senses scenes
and events which have had their original place in past time; or scenes
and events which will have their original place in the future.
I shall describe each of these three classes, with their many variations,
as we reach them in their proper places in these lessons. Before doing so
however, I wish to explain to you the several methods by which clairvoyant
vision is usually induced. These methods may be designated as follows:
(1) Psychometry, or the method of getting en rapport with the astral plane
by means of some physical object connected with the person, thing, or
scene about which you desire to be informed.
(2) Crystal Gazing, etc., or the method of getting en rapport with the
astral plane by means of gazing into a crystal, magic mirror, etc.
(3) Clairvoyant Reverie, or the method of getting en rapport with the
astral plane by means of psychic states in which the sights, sounds and
thoughts of the material and physical plane are shut out of consciousness.
I shall now proceed to give the details regarding each one of these three
great classes of methods inducing clairvoyant vision, or en rapport
conditions with the astral plane.
Psychometry. Psychometry is that form of clairvoyant phenomena in which
the clairvoyant gets into en rapport relation with the astral plane by
means of the connecting link of material objects, such as bit of stone,
piece of hair, article of wearing apparel etc., which has had previous
associations with the thing, person or scene regarding which clairvoyant
vision is required.
Without going into technical occult explanations, I would say that the
virtue of these articles consists entirely of their associative value.
That is to say, they carry in them certain vibrations of past experience
which serve as a connecting link, or associated filament, with the thing
which is sought to be brought into the field of clairvoyant vision.
To reach clairvoyantly a thing, scene, or person in this way is akin to
the unwinding of a ball of yarn, when you hold the loose end in your hand.
Or, it is like giving a keen-scented dog a sniff at a handkerchief once
carried by the person whom you wish him to nose out for you.
A well-known authority on the subject of psychic phenomena has said on
this point: "The untrained clairvoyant usually cannot find any particular
astral picture when it is wanted, without some special link to put him en
rapport with the subject required. Psychometry is an instance in point. It
seems as though there were a sort of magnetic attachment or affinity
between any particle of matter and the record which contains its
history--an affinity which enables it to act as a kind of conductor
between that record and the faculties of anyone who can read it. For
instance, I once brought from Stonehenge a tiny fragment of stone, not
larger than a pin's head, and on putting this into an envelope and handing
it to a psychometer who had no idea what it was, she at once began to
describe that wonderful ruin and the desolate country surrounding it, and
then went on to picture vividly what were evidently scenes from its early
history, showing that the infinitessimal fragment had been sufficient to
put her into communication with the records connected with the spot from
which it came. The scenes through which we pass in the course of our life
seem to act in the same way upon the cells of our brain as did the history
of Stonehenge upon that particle of stone. They establish a connection
with those cells by means of which our mind is put en rapport with that
particular portion of the records, and so we 'remember' what we have
seen."
One of the simplest and most common form of psychometry is that in which
the psychometrist is able to tell the physical condition of a person by
means of holding to the forehead, or even in the hand, some trinket or
small article such as a handkerchief recently worn on the person of the
individual regarding whom the information is sought. In the case of some
very sensitive psychometrists, the psychic person "takes on" the condition
of the other person whose former article of clothing, trinket, etc., she
is holding. She will often actually experience the physical pain and
distress of the person, and will be able to indicate from what ailment the
person is suffering. Some persons attain great proficiency in this
direction, and are a great assistance to wise physicians who avail
themselves of their services. Some successful physicians themselves
possess this faculty well developed, and use it to great advantage,
though, as a rule they keep very quiet about it, from fear of creating
unfavorable comment from their fellow-physicians and from the general
public who "do not believe in such tom-foolery."
A step further is the power of some psychometrists to correctly describe
the personal characteristics, and even the past history of persons with
whom they come in contact, or whose "associated article" they have in
their hands. Some very remarkable instances of this phase of psychometry
are related in the books containing the history of clairvoyance. An
interesting case is that related by Zschokke, the eminent German writer,
who relates in his autobiography his wonderful experience in this
direction. Listen to the story in his own words: "It has happened to me
occasionally at the first meeting with a total stranger, when I have been
listening in silence to his conversation, that his past life up to the
present moment, with many minute circumstances belonging to one or other
particular scene in it, has come across me like a dream, but distinctly,
entirely involuntarily and unsought, occupying in duration a few minutes.
For a long time I was disposed to consider these fleeting visions as a
trick of the fancy--the more so as my dream-vision displayed to me the
dress and movements of the actors, the appearance of the room, the
furniture, and other accidents of the scene; till on one occasion, in a
gamesome mood, I narrated to my family the secret history of a seamstress
who had just quitted the room. I had never seen the person before.
Nevertheless, the hearers were astonished, and laughed and would not be
persuaded but that I had a previous acquaintance with the former life of
the person, inasmuch as what I had stated was perfectly true.
"I was not less astonished to find that my dream vision agreed with
reality. I then gave more attention to the subject, and as often as
propriety allowed of it, I related to those whose lives had so passed
before me the substance of my dream-vision, to obtain from them its
contradiction or confirmation. On every occasion its confirmation
followed, not without amazement on the part of those who gave it. On a
certain fair-day I went into the town of Waldshut accompanied by two young
foresters, who are still alive. It was evening, and, tired with our walk,
we went into an inn called the 'Vine.' We took our supper with a numerous
company at the public table, when it happened that they made themselves
merry over the peculiarities of the Swiss in connection with the belief in
mesmerism, Lavater's physiognomical system, and the like. One of my
companions, whose national pride was touched by their raillery, begged me
to make some reply, particularly in answer to a young man of superior
appearance who sat opposite, and had indulged in unrestrained ridicule.
"It happened that the events of this person's life had just previously
passed before my mind. I turned to him with the question whether he would
reply to me with truth and candor, if I narrated to him the most secret
passages of his history, he being as little known to me as I to him. That
would, I suggested, go something beyond Lavater's physiognomical skill. He
promised that if I told the truth he would admit it openly. Then I
narrated the events with which my dream vision had furnished me, and the
table learned the history of the young tradesman's life, of his school
years, his peccadilloes, and finally, of a little act of roguery committed
by him on the strongbox of his employer. I described the uninhabited room
with its white walls, where to the right of the brown door there had stood
upon the table the small money-chest, etc. The man, much struck, admitted
the correctness of each circumstance--even, which I could not expect, of
the last."
The above incident is typical of this class of psychometry, and many
persons have had at least flashes of this phase of the power. The only
remarkable thing about this particular case is its faithfulness regarding
details--this shows a very fine development of the astral sense. The
feature that makes it psychometric, instead of pure clairvoyance, is that
the presence of the other person was necessary to produce the
phenomenon--a bit of clothing would probably have answered as well.
Zschokke does not seem to have been able to manifest time-clairvoyance
independent of the presence of the person concerned--he needs the
associated link, or loose end of the psychic ball of yarn.
Next in order in the list of the phenomena of psychometry is that in which
the psychometrist is able to describe a distant scene by means of a bit
of mineral, plant, or similar object, once located at that place. In such
cases, the psychometrist gets en rapport with the distant scene by means
of the connecting link mentioned. Having obtained this, he is able to
relate the events that are happening on that scene at that particular
moment. Some very interesting cases are mentioned in which the
psychometrist has been able to "spy" in on a certain place, by means of
some small article which has recently been located in that place. For
instance I once gave a young psychometrist a penholder from the office of
a lawyer, a friend of mine, located about eight hundred miles from the
psychometrist. She gave a perfect picture of the interior of the office,
the scene across the street visible from the office window, and certain
events that were happening in the office at that moment, which were
verified by careful inquiry as to persons and time. Every occultist, or
investigator of psychic phenomena has experienced many cases of this kind.
Another phase of psychometry is that in which the psychometer is able to
sense the conditions existing underground, by means of a piece of mineral
or metal which originally was located there. Some wonderful instances of
phychometric discernment of mines, etc., have been recorded. In this phase
of psychometry, all that is needed is a piece of the coal, mineral or
metal which has come from the mine. Following up this psychic "lead" the
psychometrist is able to describe the veins or strata of the surrounding
land, although they have not yet been uncovered or discovered.
Still another form of psychometric discernment is that in which the
psychometrist gets en rapport with the past history of an object, or of
its surroundings, by means of the object itself. In this way, the
psychometrist holding in his hand, or pressing to his head, a bullet from
a battle field, is able to picture the battle itself. Or, given a piece of
ancient pottery or stone implement, the psychometrist is able to picture
the time and peoples connected with the object in the past--sometimes
after many centuries are past. I once handed a good psychometrist a bit of
ornament taken from an Egyptian mummy over three thousand years old.
Though the psychometrist did not know what the object was, or from whence
it had come, she was able to picture not only the scenes in which the
Egyptian had lived, but also the scenes connected with the manufacture of
the ornament, some three hundred years before that time--for it turned out
that the ornament itself was an antique when the Egyptian had acquired it.
In another case, I had the psychometrist describe in detail the animal
life, and the physical phenomena, of the age in which a fossil had existed
when alive--many thousands of years ago. In the proper place in this book,
I will explain just how it is possible to penetrate the secrets of the
past by psychometric vision--that is to say, the psychic laws making the
same possible.
Some of the most remarkable of recorded instances of this form of
psychometry known to the Western world are those related in the works of a
geologist named Denton, who some fifty years ago conducted a series of
investigations into the phenomena of psychometry. His recorded experiments
fill several volumes. Being a geologist, he was able to select the best
subjects for the experiments, and also to verify and decide upon the
accuracy of the reports given by the psychometrists. His wife, herself,
was a gifted psychometrist, and it has been said of her, by good
authority, that "she is able, by putting a piece of matter (whatever be
its nature) to her head, to see, either with her eyes closed or open, all
that the piece of matter, figuratively speaking, ever saw, heard, or
experienced." The following examples will give a good idea of the Denton
experiments, which are typical of this class of psychometry.
Dr. Denton gave the psychometrist a small fragment broken from a large
meteorite. She held it to her head, and reported: "This is curious. There
is nothing at all to be seen. I feel as if I were in the air. No, not in
the air either, but in nothing, no place. I am utterly unable to describe
it; it seems high, however I feel as though I were rising, and my eyes are
carried upwards; but I look around in vain; there is nothing to be seen. I
see clouds, now, but nothing else. They are so close to me that I seem to
be in them. My head, and neck and eyes are affected. My eyes are carried
up, and I cannot roll them down. Now the clouds appear lighter and
lighter, and look as though the sunlight would burst through them. As the
clouds separate, I can see a star or two, and then the moon instead of the
sun. The moon seems near, and looks coarse and rough, and paler and larger
in size than I ever saw it before. What a strange feeling comes over me!
It appears as if I were going right to the moon, and it looks as if the
moon were coming to me. It affects me terribly."
Dr. Denton adds: "She was too much affected to continue the experiment
longer. Had this aerolite at some period of its history, come within the
sphere of the moon's attraction, and had its velocity so increased that
its augmented centrifugal force had carried it off into space again,
whence, drawn by the superior attractive force of the earth, it had fallen
and ended its career forever?"
At another time, Dr. Denton tested the psychometrist with a whalebone
walking cane. She supposed it to be wood, but when she began to report her
psychic impressions, they came as follows: "I feel as though I were a
monster. There is nothing of a tree about it, and it is useless for me to
go further. I feel like vomiting. Now I want to plunge into the water. I
believe that I am going to have a fit. My jaws are large enough to take
down a house at a gulp. I now know what this is--it is whalebone. I see
the inside of the whale's mouth. It has no teeth. It has a slimy look, but
I only get a glimpse of it. Now, I see the whole animal. What an awful
looking creature."
Another time, Dr. Denton gave the psychometrist a minute piece of the
enamel of the tooth of a mastodon, which had been found thirty feet below
the surface of the earth. The psychometrist had not the slightest
knowledge of the character of the tiny flake of enamel handed her, but
nevertheless reported: "My impression is that it is a part of some
monstrous animal, probably part of a tooth. I feel like a perfect monster,
with heavy legs, unwieldy head, and very large body. I go down to a
shallow stream to drink. I can hardly speak, my jaws are so heavy. I feel
like getting down on all fours. What a noise comes through the woods. I
have an impulse to answer it. My ears are very large and leathery, and I
can almost fancy they flap in my face as I move my head. There are some
older ones than I. It seems so out of keeping to be talking with these
heavy jaws. They are dark brown, as if they had been completely tanned.
There is one old fellow, with large tusks, that looks very tough. I see
several younger ones. In fact, there is a whole herd. My upper lip moves
curiously; I can flap it up. It seems strange to me how it is done. There
is a plant growing here, higher than my head. It is nearly as thick as my
wrist, very juicy, sweet, and tender--something like green corn in taste,
but sweeter. It is not the taste it would have to a human being--oh no! it
is sickenish, and very unpleasant to the human taste." These instances
might be multiplied indefinitely, but the principle is the same in each.
In my own experience, I gave a small piece from the Great Pyramid of Egypt
to a psychometrist who was uneducated and who knew nothing of ancient
Egypt or its history. Notwithstanding this, she gave me such a detailed
and complete account of the life of ancient Egypt, which was in such
complete accordance with the opinions of the best authorities, that I
would hesitate about publishing the report, for it certainly would be
regarded as rank imposture by the average scientific authority. Some day,
however, I may publish this.
There are no special directions to be given the student in psychometry.
All that can be done is to suggest that each person should try the
experiments for himself, in order to find out whether he has, or has not,
the psychometric faculty. It may be developed by the methods that will be
given to develop all psychic powers, in another part of this book. But
much will depend upon actual practice and exercise. Take strange objects,
and, sitting in a quiet room with the object held to your forehead, shut
out all thoughts of the outside world, and forget all personal affairs. In
a short time, if the conditions are all right, you will begin to have
flashes of scenes connected with the history of the object. At first
rather disconnected and more or less confused, there will soon come to you
a clearing away of the scene, and the pictures will become quite plain.
Practice will develop the power. Practice only when alone, or when in the
presence of some sympathetic friend or friends. Always avoid discordant
and inharmonious company when practicing psychic powers. The best
psychometrists usually keep the physical eyes closed when practicing their
power.
You have doubtless heard the sensing of sealed letters spoken of as
clairvoyance. But this is merely one form of psychometry. The letter is a
very good connecting medium in psychometric experiments. I advise you to
begin your experiments with old letters. You will be surprised to discover
how readily you will begin to receive psychic impressions from the
letters, either from the person who wrote them, or from the place in which
they were written, or from some one connected with the subsequent history.
One of the most interesting experiments I ever witnessed in psychometry,
was a case in which a letter that had been forwarded from place to place,
until it had gone completely around the globe, was psychometrized by a
young Hindu maiden. Although ignorant of the outside world, she was able
to picture the people and scenery of every part of the globe in which the
letter had traveled. Her report was really an interesting "travelogue" of
a trip around the world, given in tabloid form. You may obtain some
interesting results in psychometrizing old letters--but always be
conscientious about it, and refrain from divulging the secrets that will
become yours in the course of these experiments. Be honorable on the
astral plane, as well as on the physical--more so, rather than less.
LESSON VII.
CLAIRVOYANT CRYSTAL GAZING.
As I have informed you in the preceding lesson, Crystal Gazing is the
second method of getting en rapport with the astral plane. Under the
general term "Crystal Gazing" I include the entire body of phenomena
connected with the use of the crystal, magic mirror, etc., the underlying
principle being the same in all of such cases.
The crystal, etc., serves to focus the psychic energy of the person, in
such a way that the astral senses are induced to function more readily
than ordinarily. The student is cautioned against regarding the crystal,
or magic mirror, as possessing any particular magic power in itself. On
the contrary, the crystal, or magic mirror serves merely as a physical
instrument for the astral vision, just as the telescope or microscope
performs a similar office for the physical vision. Some persons are
superstitious regarding the crystal, and accord to it some weird
supernatural power, but the true occultist, understanding the laws of the
phenomena arising from its use, does not fall into this error.
But, notwithstanding what I have just said, I would be neglecting my full
duty in the matter if I failed to call your attention to the fact that the
continued use of a particular crystal often has the effect of polarizing
its molecules so as to render it a far more efficient instrument as time
passes by. The longer the crystal is used by one person, the better does
it seem to serve the uses of that person. I agree with many users of the
crystal in their belief that each person should keep his crystal for his
own personal use, and not allow it to be used indiscriminately by
strangers or persons not in sympathy with occult thought. The crystal
tends to become polarized according to the requirements of the person
habitually using it, and it is foolish to allow this to be interfered
with.
The use of crystals and other bright, shining objects, has been common to
psychic investigators of all times, and in practically all lands. In the
earlier days of the race, pieces of clear quartz or shining pebbles were
generally employed. Sometimes pieces of polished metal were so used. In
fact, nearly every object capable of being polished has been employed in
this way at some time, by some person. In our own day, the same condition
exists. In Australia the native sooth-sayers and magicians employ water
and other shining objects, and, in some cases, even bright flame, sparks,
or glowing embers. In New Zealand, the natives frequently employ drops of
blood held in the hollow of the hand. The Fijians fill a hole with water,
and gaze into it. South American tribes use the polished surface of black,
or dark colored stones. The American Indians use water, or shining pieces
or flint or quartz. Shining pieces of metal are frequently used by the
primitive races. Lang, writing on the subject, has said: "They stare into
a crystal ball; a cup; a mirror; a blot of ink (Egypt and India); a drop
of blood (the Maoris of New Zealand); a bowl of water (American Indians);
a pond (Roman and African); water in a glass bowl (Fez); or almost any
polished surface, etc."
In the present-day revival of interest in crystal-gazing among the
wealthier classes of Europe and America, some of the high-priced teachers
have insisted upon their pupils purchasing pure crystal globes, claiming
that these alone are capable of serving the purpose fully. But, as such
crystals are very expensive, this advice has prevented many from
experimenting. But, the advice is erroneous, for any globe of clear
quartz, or even moulded glass, will serve the purpose equally well, and
there is no need of spending twenty-five to fifty dollars for a pure
crystal globe.
For that matter, you may obtain very good results from the use of a
watch-crystal laid over a piece of black velvet. Some, today, use with the
best effect small polished pieces of silver or other bright metal. Others
follow the old plan of using a large drop of ink, poured into a small
butter plate. Some have small cups painted black on the inside, into which
they pour water--and obtain excellent results therefrom.
Above all, I caution the student to pay no attention to instructions
regarding the necessity of performing incantations or ceremonies over the
crystal or other object employed in crystal-gazing. This is but a bit of
idle superstition, and serves no useful purpose except, possibly, that of
giving the person confidence in the thing. All ceremonies of this kind
have for their purpose merely the holding of the attention of the person
investigating, and giving him confidence in-the result--the latter having
a decided psychological value, of course.
There are but few general directions necessary for the person wishing to
experiment in crystal gazing. The principal thing is to maintain quiet,
and an earnest, serious state of mind--do not make a merry game of it, if
you wish to obtain results. Again, always have the light behind your back,
instead of facing you. Gaze calmly at the crystal, but do not strain your
eyes. Do not try to avoid winking your eyes--there is a difference between
"gazing" and "staring," remember. Some good authorities advise making
funnels of the hands, and using them as you would a pair of opera glasses.
In many cases, a number of trials are required before you will be able to
get good results. In others, at least some results are obtained at the
first trial. It is a good plan to try to bring into vision something that
you have already seen with the physical eyes--some familiar object. The
first sign of actual psychic seeing in the crystal usually appears as a
cloudy appearance, or "milky-mist," the crystal gradually losing its
transparency. In this milky cloud then gradually appears a form, or face,
or scene of some kind, more or less plainly defined. If you have ever
developed a photographic film or plate, you will know how the picture
gradually comes into view.
W.T. Stead, the eminent English investigator of psychic phenomena, has
written as follows regarding the phenomena of crystal-gazing: "There are
some persons who cannot look into an ordinary globular bottle without
seeing pictures form themselves without any effort or will on their part,
in the crystal globe. Crystal-gazing seems to be the least dangerous and
most simple of all forms of experimenting. You simply look into a crystal
globe the size of a five-shilling piece, or a water-bottle which is full
of clear water, and which is placed so that too much light does not fall
upon it, and then simply look at it. You make no incantations, and engage
in no mumbo-jumbo business; you simply look at it for two or three
minutes, taking care not to tire yourself, winking as much as you please,
but fixing your thought upon whatever you wish to see. Then, if you have
the faculty, the glass will cloud over with a milky mist, and in the
centre the image is gradually precipitated in just the same way as a
photograph forms on the sensitive plate."
The same authority relates the following interesting experiment with the
crystal: "Miss X., upon looking into the crystal on two occasions as a
test, to see if she could see me when she was several miles off, saw not
me, but a different friend of mine on each occasion. She had never seen
either of my friends before, but immediately identified them both on
seeing them afterward at my office. On one of the evenings on which we
experimented in the vain attempts to photograph a 'double,' I dined with
Madam C. and her friend at a neighboring restaurant. As she glanced at the
water-bottle, Madam C. saw a picture beginning to form, and, looking at it
from curiosity, described with considerable detail an elderly gentleman
whom she had never seen before, and whom I did not in the least recognize
from her description at the moment. Three hours afterward, when the seance
was over, Madam C., entered the room and recognized Mr. Elliott, of
Messrs. Elliott & Fry, as the gentleman whom she had seen and described in
the water-bottle at the restaurant. On another occasion the picture was
less agreeable; it was an old man lying dead in bed with some one weeping
at his feet; but who it was, or what it related to, no one knew."
Andrew Lang, another prominent investigator of psychic phenomena, gives
the following interesting experiment in crystal-gazing: "I had given a
glass ball to a young lady, Miss Baillie, who had scarcely any success
with it. She lent it to Miss Leslie, who saw a large, square,
old-fashioned red sofa covered with muslin (which she, afterward found in
the next country-house she visited). Miss Baillie's brother, a young
athlete, laughed at these experiments, took the ball into his study, and
came back looking 'gey gash.' He admitted that he had seen a
vision--somebody he knew, under a lamp. He said that he would discover
during the week whether or not he had seen right. This was at 5:30 on a
Sunday afternoon. On Tuesday, Mr. Baillie was at a dance in a town forty
miles from his home, and met a Miss Preston. 'On Sunday,' he said, 'about
half-past-five, you were sitting under a standard lamp, in a dress I never
saw you wear, a blue blouse with lace over the shoulders, pouring out tea
for a man in blue serge, whose back was toward me, so that I only saw the
tip of his mustache.' 'Why, the blinds must have been up,' said Miss
Preston. 'I was at Dulby,' said Mr. Baillie, and he undeniably was."
Miss X., the well-known contributor to the English magazine, "Borderland,"
several years ago, made a somewhat extended inquiry into the phenomena of
crystal-gazing. From her experiments, she made the following
classification of the phenomena of crystal-vision, which I herewith
reproduce for your benefit. Her classification is as follows:
1. Images of something unconsciously observed. New reproductions,
voluntary or spontaneous, and bringing no fresh knowledge to the mind.
2. Images of ideas unconsciously acquired from others. Some memory or
imaginative effect, which does not come from the gazer's ordinary self.
Revivals of memory. Illustrations of thought.
3. Images, clairvoyant or prophetic. Pictures giving information as to
something past, present, or future, which the gazer has no other chance of
knowing.
As a matter of fact, each and every form or phase of clairvoyance possible
under other methods of inducing clairvoyant vision, is possible in
crystal-gazing. It is a mistake to consider crystal-gazing as a separate
and distinct form of psychic phenomena. Crystal-gazing is merely one
particular form or method of inducing psychic or clairvoyant vision. If
you will keep this in mind, you will avoid many common errors and
misunderstandings in the matter.
In order to give you the benefit of as many points of view as possible, I
shall now quote from an old English writer on the subject of the use of
the crystal. I do this realizing that sometimes a particular student will
get more from one point of view, than from another--some particular
phrasing will seem to reach his understanding, where others fail. The
directions of the English authority are as follows:
"What is desired through the regular use of the translucent sphere is to
cultivate a personal degree of clairvoyant power, so that visions of
things or events, past, present, and future, may appear clearly to the
interior vision, or eye of the soul. In the pursuit of this effort only,
the crystal becomes at once both a beautiful, interesting and harmless
channel of pleasure and instruction, shorn of dangers, and rendered
conducive to mental development.
"To the attainment of this desirable end, attention is asked to the
following practical directions, which, if carefully followed, will lead to
success:
"(1) Select a quiet room where you will be entirely undisturbed, taking
care that it is as far as possible free from mirrors, ornaments,
pictures, glaring colors, and the like, which may otherwise district the
attention. The room should be of comfortable temperature, in accordance
with the time of year, neither hot nor cold. About 60 to 65 deg. Fahr. is
suitable in most cases, though allowance can be made where necessary for
natural differences in the temperaments of various persons. Thus thin,
nervous, delicately-organized individuals, and those of lymphatic and
soft, easy-going, passive types, require a slightly warmer apartment than
the more positive class who are known by their dark eyes, hair and
complexion, combined with prominent joints. Should a fire, or any form of
artificial light be necessary, it should be well screened off, so as to
prevent the light rays from being reflected in, or in any manner directly
reaching the crystal. The room should not be dark, but rather shadowed, or
charged with a dull light, somewhat such as prevails on a cloudy or wet
day.
"(2) The crystal should be placed on its stand on a table, or it may rest
on a black velvet cushion, but in either case it should be partially
surrounded by a black silk or similar wrap or screen, so adjusted as to
cut off any undesirable reflection. Before beginning to experiment,
remember that most frequently nothing will be seen on the first occasion,
and possibly not for several sittings; though some sitters, if strongly
gifted with psychic powers in a state of unconscious, and sometimes
conscious degree of unfoldment, may be fortunate enough to obtain good
results at the very first trial. If, therefore, nothing is perceived
during the first few attempts, do not despair or become impatient, or
imagine that you will never see anything. There is a royal road to crystal
vision, but it is open only to the combined password of Calmness,
Patience, and Perseverance. If at the first attempt to ride a bicycle,
failure ensues, the only way to learn is to pay attention to the necessary
rules, and to persevere daily until the ability to ride comes naturally.
Thus it is with the would-be seer. Persevere in accordance with these
simple directions, and success will sooner or later crown your efforts.
"(3) Commence by sitting comfortably with the eyes fixed upon the crystal,
not by a fierce stare, but with a steady, calm gaze, for ten minutes only,
on the first occasion. In taking the time it is best to hang your watch at
a distance, where, while the face is clearly visible, the ticking is
rendered inaudible. When the time is up, carefully put the crystal away in
its case, and keep it in a dark place, under lock and key, allowing no one
but yourself to handle it. At the second sitting, which should be at the
same place, in the same position, and at the same time, you may increase
the length of the effort to fifteen minutes, and continue for this period
during the next five or six sittings, after which the time may be
gradually increased, but should in no case exceed one hour. The precise
order of repetition is always to be followed until the experimenter has
developed an almost automatic ability to readily obtain results, when it
needs no longer to be adhered to.
"(4) Any person, or persons, admitted to the room, and allowed to remain
while you sit, should (a) keep absolute silence, and (b) remain seated at
a distance from you. When you have developed your latent powers, questions
may, of course, be put to you by one of those present, but even then in a
very gentle, or low and slow tone of voice; never suddenly, or in a
forceful manner.
"(5) When you find the crystal begins to look dull or cloudy, with small
pin-points of light glittering therein, like tiny stars, you may know that
you are commencing to obtain that for which you seek--viz., crystalline
vision. Therefore, persevere with confidence. This condition may, or may
not, continue for several sittings, the crystal seeming at times to
alternately appear and disappear, as in a mist. By and by this hazy
appearance, in its turn, will give place quite suddenly to a blindness of
the senses to all else but a blue or bluish ocean of space, against which,
as if it were a background, the vision will be clearly apparent.
"(6) The crystal should not be used soon after taking a meal, and care
should be taken in matters of diet to partake only of digestible foods,
and to avoid alcoholic beverages. Plain and nourishing food, and outdoor
exercise, with contentment of mind, or love of simplicity in living, are
great aids to success. Mental anxiety, or ill-health, are not conducive to
the desired end. Attention to correct, breathing is of importance.
"(7) As regards the time at which events seen will come to pass, each seer
is usually impressed with regard thereto; but, as a general rule, visions
appearing in the extreme background indicate time more remote, either past
or future, than those perceived nearer at hand, while those appearing in
the foreground, or closer to the seer, denote the present or immediate
future.
"(8) Two principal classes of vision will present themselves to the
sitter--(a) the Symbolic, indicated by the appearance of symbols such as a
flag, boat, knife, gold, etc., and (b) Actual Scenes and Personages, in
action or otherwise. Persons of a positive type of organization, the more
active, excitable, yet decided type, are most likely to perceive
symbolically, or allegorically; while those of a passive nature usually
receive direct or literal revelations. Both classes will find it necessary
to carefully cultivate truthfulness, unselfishness, gratitude for what is
shown, and absolute confidence in the love, wisdom, and guidance of God
Himself."
As the student proceeds with the study of these lessons, he will become
acquainted with various details and methods concerned with the various
phases of clairvoyance, which knowledge he may then combine with the
above, the whole aiding him in the successful manifestation of the psychic
phenomena of crystal-gazing, which, as I have said, is merely one phase of
clairvoyance and under the same general laws and rules of manifestation.
Remember that present, past and future clairvoyance all is possible to
the highly developed crystal gazer.
THE ASTRAL TUBE. Closely allied with the phenomena of crystal-gazing,
and that of psychometry, is that which occultists know as "the astral
tube," although this psychic channel may be developed in ordinary
clairvoyance by means of the power of concentrated attention, etc. I shall
not enter into a detailed or technical discussion of the astral tube, at
this place, but I wish to give you a general and comprehensive view of it
and its workings.
In case of the strong concentration of the mind, in cases of psychometry
or crystal-gazing, a channel or "line of force" is set up in the astral
substance which composes the basis of the astral plane. This is like the
wake of a ship made on the surface of the water through which the ship has
passed. Or it is like a current of magnetic force in the ether. It is
caused by a polarization of the particles composing the astral substance,
which manifest in a current of intense vibrations in the astral substance,
which thus serve as a ready channel for the transmission of psychic force
or astral energy.
The astral tube serves as a ready conductor of the vibrations, currents
and waves of energy on the astral plane which carry to the astral senses
of the person the perception of the things, objects and scenes far removed
from him in space and time. How these things far removed in space and time
are perceived by the astral seer is explained in subsequent lessons of
this course. At this place we are concerned merely with the "channel"
through which the currents of energy flow, and which has been called the
astral tube.
As a writer well says: "Through the astral tube the astral senses actually
'sense' the sights, and often the sounds, being manifested at a distance,
just as one may see distant sights through a telescope, or hear distant
sounds through a telephone. The astral tube is used in a variety of forms
of psychic phenomena. It is often used unconsciously, and springs into
existence spontaneously, under the strong influence of a vivid emotion,
desire or will. It is used by the trained psychometrist, without the use
of any 'starting point,' or 'focal centre,' simply by the use of his
trained, developed and concentrated will. But its most familiar and common
use is in connection with some object serving as a starting point or focal
centre. The starting point or focal centre, above mentioned, is generally
either what is known as the 'associated object' in the class of phenomena
generally known as psychometry, or else a glass or crystal ball, or
similar polished surface, in what is known as crystal-gazing."
Another authority tells his readers that: "Astral sight, when it is
cramped by being directed along what is practically a tube, is limited
very much as physical sight would be under similar circumstances, though
if possessed in perfection it will continue to show, even at that
distance, the auras, and therefore all the emotions and most of the
thoughts of the people under observation. * * * But, it may be said, the
mere fact that he is using astral sight ought to enable him to see things
from all sides at once. And so it would, if he were using that sight in a
normal way upon an object which was fairly near him--within his astral
reach, as it were; but at a distance of hundreds or thousands of miles the
case is very different. Astral sight gives us the advantage of an
additional dimension, but there is still such a thing as position in that
dimension, and it is naturally a potent factor in limiting the use of the
powers on that plane. * * * The limitations resemble those of a man using
a telescope on the physical plane. The experimenter, for example, has a
particular field of view which cannot be enlarged or altered; he is
looking at his scene from a certain direction, and he cannot suddenly turn
it all around and see how it looks from the other side. If he has
sufficient psychic energy to spare, he may drop altogether the telescope
he is using, and manufacture an entirely new one for himself which will
approach his objective somewhat differently; but this is not a course at
all likely to be adopted in practice."
The student will find that, as we progress, many of these points which now
seem complicated and obscure will gradually take on the aspect of
simplicity and clearness. We must crawl before we can walk, in psychic
research as well as in everything else.
LESSON VIII.
CLAIRVOYANT REVERIE.
In the preceding two chapters, I have asked you to consider the first two
methods of inducing the clairvoyant phenomena, namely, Psychometry, and
Crystal-Gazing, respectively. In these cases you have seen how the
clairvoyant gets en rapport with the astral plane by means of physical
objects, in the case of psychometric clairvoyance; or by means of a
shining object, in the case of crystal gazing. Let us now consider the
third method of inducing the clairvoyant condition or state, i.e., by
means of what may be called Clairvoyant Reverie, in which the clairvoyant
gets en rapport with the astral plane by means of psychic states in which
the sights, sounds and thoughts of the material and physical plane are
shut out of consciousness.
The student of the general subject of clairvoyance will soon be impressed
with two facts concerning the production of clairvoyant phenomena, namely,
(1) that in the majority of the recorded cases of the investigators the
clairvoyant phenomena were obtained when the clairvoyant was in the state
of sleep, or at least semi-sleep or drowsiness, the visioning appearing
more or less like a vivid dream; and (2) that in the case of the
clairvoyant voluntarily entering en rapport with the astral plane, he or
she would enter into what seemed to be a kind of trance condition, in some
cases an absolute unconsciousness of the outside world being manifested.
The student, noting these facts, is apt to arrive at the conclusion that
all clairvoyance is accompanied by the condition of sleep, or trance, and
that no clairvoyant phenomena are possible unless this psychic condition
is first obtained. But this is only a half-truth as we shall see in a
moment.
In the first place, the student arriving at this conclusion seems to have
ignored the fact that the phenomena of psychometry and crystal gazing,
respectively, are as true instances of clairvoyance as are those which are
manifested in the sleep or trance condition. It is true that some
psychometrists produce phenomena when they are in a state of psychic
quiescence, but, on the other hand, many clairvoyant psychometrists merely
concentrate the attention on the object before them, and remain perfectly
wide-awake and conscious on the physical plane. Likewise, the average
crystal gazer remains perfectly wide-awake and conscious on the physical
plane. When the student takes these facts into consideration, he begins to
see that the trance condition, and similar psychic states, are simply
particular methods of inducing the en rapport condition for the
clairvoyant, and are not inseparably bound up with the phenomena of
clairvoyance.
As the student progresses, moreover, he will see that even in the case of
Clairvoyant Reverie, the third method of inducing the astral en rapport
condition, the clairvoyant does not always lose consciousness. In the case
of many advanced and exceptionally well-developed clairvoyants, no trance
or sleep condition is induced. In such cases the clairvoyant merely "shuts
out" the outside world of sights, sounds and thoughts, by an effort of
trained will, and then concentrates steadily on the phenomena of the
astral plane. For that matter, the skilled and advanced occultist is able
to function on the astral plane by simply shifting his consciousness from
one plane to another, as the typist shifts from the small letters of the
keyboard to the capital letters, by a mere pressure on the shift-key of
the typewriter.
The only reason that many clairvoyants manifesting along the lines of the
third method, known as "clairvoyant reverie," fall into the trance or
sleep condition, is that they have not as yet acquired the rare art of
controlling their conscious attention at will--this is something that
requires great practice. They find it easier to drop into the condition of
semi-trance, or semi-sleep, than it is to deliberately shut out the outer
world by an act of pure will. Moreover, you will find that in the majority
of the recorded cases of the investigators, the clairvoyance was more or
less spontaneous on the part of the clairvoyant person, and was not
produced by an act of will. As we proceed to consider the various forms
and phases of clairvoyant phenomena, in these lessons, you will notice
this fact. There are but few recorded cases of voluntary clairvoyance in
the books of the investigators--the skilled clairvoyants, and more
particularly the advanced occultists, avoid the investigators rather than
seek them; they have no desire to be reported as "typical cases" of
interesting psychic phenomena--they leave that to the amateurs, and those
to whom the phenomena come as a wonderful revelation akin to a miracle.
This accounts for the apparent predominance of this form of
clairvoyance--the secret is that the net of the investigators has caught
only a certain kind of psychic fish, while the others escape attention.
All this would be of no practical importance, however, were it not for the
fact that the average student is so impressed by the fact that he must
learn to induce the trance condition in order to manifest clairvoyant
phenomena, that he does not even think of attempting to do the work
otherwise. The power of auto-suggestion operates here, as you will see by
a moment's thought, and erects an obstacle to his advance along voluntary
lines. More than this, this mistaken idea tends to encourage the student
to cultivate the trance condition, or at least some abnormal psychic
condition, by artificial means. I am positively opposed to the inducing of
psychic conditions by artificial means, for I consider such practices most
injurious and harmful for the person using such methods. Outside of
anything else, it tends to render the person negative, psychically,
instead of positive--it tends to make him or her subject to the psychic
influence of others, on both the physical and astral plane, instead of
retaining his or her own self-control and mastery.
The best authorities among the occultists instruct their pupils that the
state of clairvoyant reverie may be safely and effectively induced by the
practice of mental concentration alone. They advice positively against
artificial methods. A little common sense will show that they are right in
this matter. All that is needed is that the consciousness shall be focused
to a point--become "one pointed" as the Hindu Yogis say. The intelligent
practice of concentration accomplishes this, without the necessity of any
artificial methods of development, or the induction of abnormal psychic
states.
If you will stop a moment and realize how easily you concentrate your
attention when you are witnessing an interesting play, or listening to a
beautiful rendition of some great masterpiece of musical composition, or
gazing at some miracle of art, you will see what I mean. In the cases just
mentioned, while your attention is completely occupied with the
interesting thing before you, so that you have almost completely shut out
the outer world of sound, sight and thought, you are, nevertheless,
perfectly wide awake and your consciousness is alert. The same thing is
true when you are reading a very interesting book--the world is shut out
from your consciousness, and you are oblivious to the sights and sounds
around you. At the risk of being considered flippant, I would remind you
of the common spectacle of two lovers so wrapped up in each other's
company that they forget that there is a smiling world of people around
them--time and space are forgotten to the two lovers--to them there is
only one world, with but two persons in it. Again, how often have you
fallen into what is known as a "brown study," or "day dream," in which you
have been so occupied with the thoughts and fancies floating through your
mind, that you forgot all else. Well, then, this will give you a
common-sense idea of the state that the occultists teach may be induced in
order to enter into the state of en rapport with the astral plane--the
state in which clairvoyance is possible. Whether you are seeking
clairvoyance by the method of psychometry, or by crystal gazing, or by
clairvoyant reverie--this will give you the key to the state. It is a
perfectly natural state--nothing abnormal about it, you will notice.
To some who may think that I am laying too much stress on the
undesirability of artificial methods of inducing the clairvoyant
condition, I would say that they are probably not aware of the erroneous
and often harmful teachings on the subject that are being promulgated by
ignorant or misinformed teachers--"a little learning is a dangerous
thing," in many cases. It may surprise some of my students to learn that
some of this class of teachers are instructing their pupils to practice
methods of self-hypnosis by gazing steadily at a bright object until they
fall unconscious; or by gazing "cross eyed" at the tip of the nose, or at
an object held between the two eyebrows. These are familiar methods of
certain schools of hypnotism, and result in producing a state of
artificial hypnosis, more or less deep. Such a state is most undesirable,
not only by reason of its immediate effects, but also by reason of the
fact that it often results in a condition of abnormal sensitiveness to the
will of others, or even to the thoughts and feelings of others, on both
the astral and the physical planes of life. I emphatically warn my
students against any such practices, or anything resembling them.
While I dislike to dwell on the subject, I feel that I should call the
attention of my students to the fact that certain teachers seek to produce
the abnormal psychic condition by means of exhausting breathing exercises,
which make the person dizzy and sleepy. This is all wrong. While rhythmic
breathing exercises have a certain value in psychic phenomena, and are
harmless when properly practiced, nevertheless such practices as those to
which I have alluded are harmful to the nervous system of the person, and
also tend to induce undesirable psychic conditions. Again, some teachers
have sought to have their students hold their breath for comparatively
long periods of time in order to bring about abnormal psychic states. The
slightest knowledge of physiology informs one that such a practice must be
harmful; it causes the blood to become thick and impure, and deficient in
oxygen. It certainly will produce a kind of drowsiness, for the same
reason that impure air in a room will do the same thing--in both cases the
blood stream is poisoned and made impure. The purpose of rational and
normal breathing is to obviate just this thing--so these teachers are
reversing a natural law of the body, in order to produce an abnormal
psychic state. With all the energy in me, I caution you against this kind
of thing.
Along the same line, I protest and warn you against the practices advised
by certain teachers of "psychic development," who seek to have their
pupils induce abnormal physical and psychic conditions by means of drugs,
odor of certain chemicals, gases, etc. Such practices, as all true
occultists know, belong to the clans of the Black Magicians, or devil
worshippers, of the savage races--they have no place in true occult
teachings. Common sense alone should warn persons away from such
things--but it seems to fail some of them. I assert without fear of
intelligent contradiction, that no true occultist ever countenances any
such practices as these.
All the true teachers are vigorous in their denunciation of such false
teachings and harmful practices. In this same category, I place the
methods which are taught by certain persons, namely, that of inducing
abnormal physical and psychic condition of giddiness and haziness by means
of "whirling" around in a circle until one drops from giddiness, or until
one "feels queer in the head." This is a revival of the practices of
certain fanatics in Persia and India, who perform it as a religious rite
until they fall into what they consider a "holy sleep," but which is
nothing more than an abnormal and unhealthful physical and psychic
condition. Such practices are a downward step, not an upward one. It seems
a pity that the necessity has arisen for such warnings as these--but my
duty, as I see it, is very plain. To all who are tempted to "develop" in
this way, I say, positively, "DON'T!"
The scientific, rational way to develop the astral senses is to first
acquire the art of concentrating. Bear in mind that in concentration the
person, while shutting out the impressions of the outside world in
general, nevertheless focuses and concentrates his attention upon the one
matter before him. This is quite a different thing from making oneself
sensitive to every current of thought and feeling that may be in the
psychic atmosphere. True concentration renders one positive, while the
other methods render one negative. Contrary to the common opinion, psychic
concentration is a positive state, not a negative--an active state, not a
passive one. The person who is able to concentrate strongly is a master,
while one who opens himself to "control," either physical or astral, is
more or less of a slave to other minds.
The student who will begin by experimenting along the lines of contact
mind-reading, and who then advances along the lines of true telepathy, as
explained in the earlier chapters of this book, will have made a good
start, and considerable progress, along the road to clairvoyant
development. The rest will be largely a matter of exercise and practice.
He will be aided by practicing concentration along the general lines of
the best occult teaching. Such practice may consist of concentration upon
almost any physical object, keeping the thing well before the mind and
attention. Do not tire the attention by practicing too long at one time.
The following general rules will help you in developing concentration:
(1) The attention attaches more readily to interesting rather than
uninteresting things. Therefore, select some interesting thing to study
and analyze by concentrated thought.
(2) The attention will decline in strength unless there is a variation in
the stimulus. Therefore, keep up the power of concentration by either
changing the object you are observing; or else by discovering some new
properties, qualities or attributes in it.
(3) The things you wish to shut out of consciousness can best be shut out
by your concentration upon some other thing--the attention can dwell only
upon one thing at a time, if focused upon that one thing.
(4) The power of applying your attention, steady and undissipated, to a
single object, is a mark of strong will and superior mental
discipline--weak-minds cannot do this. Therefore, in cultivating
concentrated attention you are really strengthening your mind and will.
(5) To develop concentrated attention, you must learn to analyze, analyze,
and analyze the thing upon which you are bestowing concentrated attention.
Therefore, proceed by selecting an object and analyzing it by concentrated
attention, taking one part after another, one by one, until you have
analyzed and mastered the whole object. Give it the same attention that
the lover gives his loved one; the musician his favorite composition; the
artist his favorite work of art; and the booklover his favorite book--when
you have accomplished this, you have mastered concentration, and will be
able to apply the mind "one pointed" upon anything you wish, physical or
astral; and, consequently will have no trouble in shutting-out disturbing
impressions.
(6) Learn to concentrate on the physical plane, and you will be able to
concentrate on the astral plane as well. By the one who has mastered
concentration, trances and abnormal psychic states will not be needed. The
needle-pointed mind is able to pierce the astral veil at will, while the
blunt-pointed mind is resisted and defeated by the astral envelope, which
while thin is very tough and unyielding.
A well-known authority on psychic development has well said: "Occasional
flashes of clairvoyance sometimes come to the highly cultured and
spiritual-minded man, even though he may never have heard of the
possibility of training such a faculty. In his case such glimpses usually
signify that he is approaching that stage in his evolution when these
powers will naturally begin to manifest themselves. Their appearance
should serve as an additional stimulus to him to strive to maintain that
high standard of moral purity and mental balance without which
clairvoyance is a curse and not a blessing to its possessor. Between those
who are entirely unimpressionable and those who are in full possession of
clairvoyant power, there are many intermediate stages. Students often ask
how this clairvoyant faculty will first be manifested in themselves--how
they may know when they have reached the stage at which its first faint
foreshadowings are beginning to be visible. Cases differ so widely that it
is impossible to give to this question any answer that will be universally
applicable.
"Some people begin by a plunge, as it were, and under some unusual
stimulus become able just for once to see some striking vision; and very
often in such a case, because the experience does not repeat itself, the
seer comes in time to believe that on that occasion he must have been the
victim of hallucination. Others begin by becoming intermittently conscious
of the brilliant colors and vibrations of the human aura; yet others find
themselves with increasing frequency seeing and hearing something to which
those around them are blind and deaf; others, again, see faces,
landscapes, or colored clouds floating before their eyes in the dark
before they sink to rest; while perhaps the commonest experience of all is
that of those who begin to recollect with greater and greater clearness
what they have seen and heard on other planes during sleep."
The authority in question gives the following excellent advice regarding
the subject of the development of clairvoyant power and astral visioning:
"Now the fact is that there are many methods by which it may be developed,
but only one which can be at all safely recommended for general use--that
of which we shall speak last of all. Among the less advanced nations of
the world the clairvoyant state has been produced in various objectionable
ways; among some of the non-Aryan tribes of India, by the use of
intoxicating drugs or the inhaling of stupefying fumes; among the
dervishes, by whirling in a mad dance of religious fervor until vertigo
and insensibility supervene; among the followers of the abominable
practices of the Voodoo cult, by frightful sacrifices and loathsome rites
of black magic. Methods such as these are happily not in vogue in our own
race, yet even among us large numbers of dabblers in this ancient art
adopt some plan of self-hypnotization, such as gazing at a bright spot, or
the repetition of some formula until a condition of semi-stupefaction is
produced; while yet another school among them would endeavor to arrive at
similar results by the use of some of the Indian systems of regulation of
the breath. All these methods are unequivocally to be condemned as quite
unsafe for the practice of the ordinary man who has no idea of what he is
doing--who is simply making vague experiments in an unknown world. Even
the method of obtaining clairvoyance by allowing oneself to be mesmerized
by another person is one from which I should myself shrink with the most
decided distaste; and assuredly it should never be attempted except under
conditions of absolute trust and affection between the magnetizer and the
magnetized, and a perfection of purity in heart and soul, in mind and
intention, such as is rarely to be seen among any but the greatest of
saints.
"Yet there is one practice which is advised by all religions alike--which
if adopted carefully and reverently can do no harm to any human being, yet
from which a very pure type of clairvoyance has sometimes been developed;
and that is the practice of meditation. Let a man choose a certain time
every day--a time when he can rely upon being quiet and undisturbed,
though preferably in the daytime rather than at night--and set himself at
that time to keep his mind for a few minutes entirely free from all
earthly thoughts of any kind whatever, and, when that is achieved, to
direct the whole force of his being towards the highest ideal that he
happens to know. He will find that to gain such perfect control of thought
is enormously more difficult than he supposes, but when he attains it it
cannot but be in every way most beneficial to him, and as he grows more
and more able to elevate and concentrate his thought, he may gradually
find that new worlds are opening before his sight. As a preliminary
training towards the satisfactory achievement of such meditation, he will
find it desirable to make a practice of concentration in the affairs of
daily life--even in the smallest of them. If he writes a letter, let him
think of nothing else but that letter until it is finished; if he reads a
book, let him see to it that his thought is never allowed to wander from
his author's meaning. He must learn to hold his mind in check, and to be
master of that also, as well as of his lower passions; he must patiently
labor to acquire absolute control of his thoughts, so that he will always
know exactly what he is thinking about, and why--so that he can use his
mind, and turn it or hold it still, as a practiced swordsman turns his
weapon where he will."
I have given the above full quotation from this authority, not merely
because that from another angle he states the same general principles as
do I; but also because his personal experience in actual clairvoyant
phenomena is so extended and varied that any word from him on the subject
of the development of clairvoyant power must have a value of its own.
While I differ from this authority on some points of detail of theory and
practice, nevertheless I gladly testify to the soundness of his views as
above quoted, and pass them on to my students for careful consideration
and attention. The student will do well to heed what he has to say, and to
combine such opinion with what I have uttered in the earlier part of this
chapter--there will be found a close agreement in principle and practice.
And, now let us pass on to a consideration of the various forms and phases
of the clairvoyant phenomena itself. The subject is fascinating, and I am
sure that you will enjoy this little excursion into the strange realm of
thought regarding the astral phenomena of clairvoyance. But, be sure to
master each lesson before proceeding to the rest, as otherwise you will
have to turn back the leaves of the course in order to pick up some point
of teaching that you have neglected.
LESSON IX.
SIMPLE CLAIRVOYANCE.
In a previous chapter we have seen that there are three well-defined
classes of clairvoyance, namely, (1) Simple clairvoyance; (2) Clairvoyance
in space; and (3) Clairvoyance in Time. I shall now consider these in
sequence, beginning with the first, Simple Clairvoyance.
In simple clairvoyance the clairvoyant person merely senses the auric
emanations of other persons, such as the auric vibrations, colors, etc.,
currents of thought vibrations, etc., but does not see events or scenes
removed in space or time from the observer. There are other phenomena
peculiar to this class of clairvoyance which I shall note as we progress
with this chapter.
An authority on the subject of astral phenomena has written interestingly,
as follows, regarding some of the phases of simple clairvoyance: "When we
come to consider the additional facilities which it offers in the
observation of animate objects, we see still more clearly the advantages
of astral vision. It exhibits to the clairvoyant the aura of plants and
animals, and thus in the case of the latter their desires and emotions,
and whatever thoughts they may have, are all plainly shown before his
eyes. But it is in dealing with human beings that he will most appreciate
the value of this faculty, for he will often be able to help them far more
effectually when he guides himself by the information which it gives him.
"He will be able to see the aura as far up as the astral body, and though
that leaves all the higher part of a man still hidden from his gaze, he
will nevertheless find it possible by careful observation to learn a good
deal about the higher part from what is within his reach. His capacity of
examination of the etheric double will give him considerable advantage in
locating and classifying any defects or diseases of the nervous system,
while from the appearance of the astral body he will at once be aware of
all the emotions, passions, desires and tendencies of the man before him,
and even of very many of his thoughts also.
"As he looks at a person he will see him surrounded by the luminous mist
of the astral aura, flashing with all sorts of brilliant colors, and
constantly changing in hue and brilliancy with every variation of the
person's thoughts and feelings. He will see this aura flooded with the
beautiful rose-color of pure affection, the rich blue of devotional
feeling, the hard, dull brown of selfishness, the deep scarlet of anger,
the horrible lurid red of sensuality, the livid grey of fear, the black
clouds of hatred and malice, or any of the other hundredfold indications
so easily to be read in it by the practiced eye; and thus it will be
impossible for any persons to conceal from him the real state of their
feelings on any subject. Not only does the astral aura show him the
temporary result of the emotion passing through it at the moment, but it
also gives him, by an arrangement and proportion of its colors when in a
condition of comparative rest, a clue to the general disposition and
character of its owner."
By simple clairvoyance in a certain stage of development the clairvoyant
person is able to sense the presence of the human aura, by means of his
astral sight. The human aura, as all students of occultism know, is that
peculiar emanation of astral vibrations that extends from each living
human being, surrounding him in an egg-shaped form for a distance of two
to three feet on all sides. This peculiar nebulous envelope is not visible
to the physical sight, and may be discerned only by means of the astral
senses. It, however, may be dimly "felt" by many persons coming into the
presence of other persons, and constitutes a personal atmosphere which is
sensed by other persons.
The trained clairvoyant vision sees the human aura as a nebulous hazy
substance, like a luminous cloud, surrounding the person for two or three
feet on each side of his body, being more dense near the body and
gradually becoming less dense as it extends away from the body. It has a
phosphorescent appearance, with a peculiar tremulous motion manifesting
through its substance. The clairvoyant sees the human aura as composed of
all the colors of the spectrum, the combination shifting with the changing
mental and emotional states of the person. But, in a general way, it may
be said that each person has his or her or distinctive astral auric
colors, depending upon his or her general character or personality. Each
mental state, or emotional manifestation, has its own particular shade or
combination of shades of auric coloring. This beautiful kaleidoscopic
spectacle has its own meaning to the advanced occultist with clairvoyant
vision, for he is able to read the character and general mental states of
the person by means of studying his astral auric colors. I have explained
these auric colors, and their meanings, in my little book entitled "The
Human Aura."
The human aura is not always in a state of calm phosphorescence, however.
On the contrary, it sometimes manifests great flames, like those of a
fiery furnace, which shoot forth in great tongues, and dart forth suddenly
in certain directions toward the objects attracting them. Under great
emotional excitement the auric flames move around in swift circling
whirlpools, or else swirl away from a centre. Again, it seems to throw
forth tiny glistening sparks of astral vibrations, some of which travel
for great distance.
The clairvoyant vision is also able to discern what is called the "prana
aura" of a person. By this term is indicated that peculiar emanation of
vital force which surrounds the physical body of each and every person. In
fact, many persons of but slight clairvoyant power, who cannot sense the
auric colors, are able to perceive this prana-aura without trouble. It is
sometimes called the "health aura," or "physical aura." It is colorless,
or rather about the shade of clear glass, diamond, or water. It is
streaked with very minute, bristle-like lines. In a state of good health,
these fine lines are stiff like toothbrush bristles; while, in cases of
poor health, these lines droop, curl and present a furlike appearance. It
is sometimes filled with minute sparkling particles, like tiny electric
sparks in rapid vibratory motion.
To the clairvoyant vision the prana-aura appears like the vibrating heated
air arising from a fire, or stove, or from the heated earth in summer. If
the student will close his eyes partially, and will peer through narrowed
eyelids, he will in all probability be able to perceive this prana-aura
surrounding the body of some healthy, vigorous person--particularly if the
person is sitting in a dim light. Looking closely, he will see the
peculiar vibratory motion, like heated air, at a distance of about two
inches from the body of the person. It requires a little practice in order
to acquire the knack of perceiving these vibrations--a little
experimenting in order to get just the right light on the person--but
practice will bring success, and you will be repaid for your trouble.
In the same way, the student may by practice acquire the faculty to
perceiving his own prana-aura. The simplest way to obtain this last
mentioned result is to place your fingers (spread out in fan-shape)
against a black background, in a dim light. Then gaze at the fingers with
narrowed eyelids, and half-closed eyes. After a little practice, you will
see a fine thin line surrounding your fingers on all sides--a
semi-luminous border of prana-aura. In most cases this border of aura is
colorless, but sometimes a very pale yellowish hue is perceived. The
stronger the vital force of the person, the stronger and brighter will
this border of prana-aura appear. The aura surrounding the fingers will
appear very much like the semi-luminous radiance surrounding a gas-flame,
or the flame of a candle, which is familiar to nearly everyone.
Another peculiar phenomenon of the astral plane, perceived by clairvoyants
of a certain degree of development, is that which is known as the
"thought-form." A thought-form is a specialized grouping of astral
substance, crystalized by the strong thought impulses or vibrations of a
person thinking, or manifesting strong emotional excitement. It is
generated in the aura of the person, in the first place, but is then
thrown off or emitted from the atmosphere of the person, and is sent off
into space. A thought-form is really but a strongly manifested thought or
feeling which has taken form in the astral substance. Its power and
duration depend upon the degree of force of the thought or feeling
manifesting it.
These thought-forms differ very materially from one another in form and
general appearance. The most common form is that of a tiny series of
waves, similar to those caused by the dropping of a pebble in a pond of
water. Sometimes the thought-form takes on the appearance of a whirlpool,
rotating around a centre, and moving through space as well. Another form
is like that of the pin-wheel fireworks, swirling away from its centre as
it moves through space. Still another form is that of a whirling ring,
like that emitted from a smokestack of a locomotive, or the mouth of a
smoker--the familiar "ring" of the smoker. Others have the form and
appearance of semi-luminous globes, glowing like a giant opal.
Other thought-forms are emitted in jet-like streams, like steam puffed out
from a tea-kettle. Again, it will appear as a series of short puffs of
steam-like appearance. Again, it will twist along like an eel or snake.
Another time it will twist its way like a corkscrew. At other times it
will appear as a bomb, or series of bombs projected from the aura of the
thinker. Sometimes, as in the case of a vigorous thinker or speaker, these
thought-form bombs will be seen to explode when they reach the aura of the
person addressed or thought of. Other forms appear like nebulous things
resembling an octopus, whose twining tentacles twist around the person to
whom they are directed.
Each thought-form bears the same color that it possessed when generated in
the aura of its creator, though the colors seem to fade with time. Many of
them glow with a dull phosphorescence, instead of bright coloring. The
atmosphere of every person, and every place, is filled with various
thought-forms emanated from the person, or persons who inhabit the place.
Each building has its own distinctive thought-forms, which permeate its
mental atmosphere, and which are clearly discernible by trained
clairvoyant vision.
I here take the liberty of quoting a few paragraphs from my little book
entitled "The Astral World," in which the phenomena of the astral plane
are explained in detail. I reproduce them here in order to show you what
you may see on the astral plane when your clairvoyant vision is
sufficiently developed to function there. The words are addressed to one
who is sensing on the astral, plane.
"Notice that beautiful spiritual blue around that woman's head! And see
that ugly muddy red around that man passing her! Here comes an
intellectual giant--see that beautiful golden yellow around his head, like
a nimbus! But I don't exactly like that shade of red around his body--and
there is too marked an absence of blue in his aura! He lacks harmonious
development. Do you notice those great clouds of semi-luminous substance,
which are slowly floating along?--notice how the colors vary in them.
Those are clouds of thought-vibrations, representing the composite thought
of a multitude of people. Also notice how each body of thought is drawing
to itself little fragments of similar thought-forms and energy. You see
here the tendency of thought-forms to attract others of their kind--how
like the proverbial birds of a feather, they flock together--how thoughts
come home, bringing their friends with them--how each man creates his own
thought atmosphere.
"Speaking of atmospheres, do you notice that each shop we pass has its own
peculiar thought-atmosphere? If you look into the houses on either side of
the street, you will see that the same thing is true. The very street
itself has its own atmosphere, created by the composite thought of those
inhabiting and frequenting it. No! do not pass down that side street--its
astral atmosphere is too depressing, and its colors too horrible and
disgusting for you to witness just now--you might get discouraged and fly
back to your physical body for relief. Look at those thought-forms flying
through the atmosphere! What a variety of form and coloring! Some most
beautiful, the majority quite neutral in tint, and occasionally a fierce,
fiery one tearing its way along toward its mark. Observe those whirling
and swirling thought-forms as they are thrown off from that
business-house. Across the street, notice that great octopus monster of a
thought-form, with its great tentacles striving to wind around persons and
draw them into that flashy dance-hall and dram-shop. A devilish monster
which we would do well to destroy. Turn your concentrated thought upon it,
and will it out of existence--there, that's the right way; watch it sicken
and shrivel! But, alas! more of its kind will come forth from that place."
The above represents the sights common to the advanced occultist who
explores the astral plane either in his astral body, or else by means of
clairvoyant vision. To such a one, these sights are just as natural as
those of the physical plane to the person functioning by ordinary physical
senses. One is as natural as is the other--there is nothing supernatural
about either.
But there are other, and even more wonderful attributes of astral
visioning than that which we have just related. Let us take a general
survey of these, so that you may be familiar with what you hope to see on
the astral plane, and which you will see when you have sufficiently
developed your clairvoyant powers.
What would you think if you could "see through a brick wall?" Well, the
clairvoyant is able to do this. For that matter, the physical X Rays are
able to penetrate through solid substances, and the astral vibrations are
even more subtle than these. It seems strange to hear of this kind of
visioning as purely natural, doesn't it? It smacks strongly of the old
supernatural tales--but it is as simply natural as is the X Ray. The
advanced clairvoyant is able to see through the most solid objects, and
inside of anything, for that matter. The astral senses register the subtle
vibrations of the astral plane, just as the physical eye registers the
ordinary rays of light-energy. You are able to see through solid glass,
with the physical eye, are you not? Well, in the same way the clairvoyant
sees through solid steel or granite. It is all a matter of registering
vibrations of energy--nothing more, and nothing less.
It is in this way that the trained clairvoyant is able to read from closed
books, sealed letters, etc. In the same way, he is able to pierce the
dense soil, and to see far down into the depths of the earth, subject to
certain limitations. Veins of coal, oil, and other substances have been
discovered clairvoyantly in this way. Not every clairvoyant is able to do
this, but the advanced ones have done it. In the same way, the trained
clairvoyant is able to see inside the bodies of sick persons, and to
diagnose their ailments, providing, of course, he is familiar with the
appearance of the organs in health and in disease, and has a sufficient
knowledge of physiology and pathology to interpret what he sees.
An authority on the phenomena of the astral plane has written
entertainingly and correctly regarding this phase of simple clairvoyance,
as follows: "The possession of this extraordinary and scarcely expressible
power, then, must always be borne in mind through all that follows. It
lays every point in the interior of every solid body absolutely open to
the gaze of the seer, just as every point in the interior of a circle lies
open to the gaze of a man looking down upon it. But even this is by no
means all that it gives to its possessor. He sees not only the inside as
well as the outside of every object, but also its astral counterpart.
Every atom and molecule of physical matter has its corresponding astral
atoms and molecules, and the mass which is built up out of these is
clearly visible to the clairvoyant. Usually the astral form of any object
projects somewhat beyond the physical part of it, and thus metals, stones
and other things are seen surrounded by an astral aura.
"It will be seen at once that even in the study of inorganic matter a man
gains immensely by the acquisition of this vision. Not only does he see
the astral part of the object at which he looks, which before was wholly
hidden from him; not only does he see much more of its physical
constitution than he did before, but even what was visible to him before
is now seen much more clearly and truly. * * * Another strange power of
which he may find himself in possession is that of magnifying at will the
minutest physical or astral particle to any desired size, as through a
microscope--though no microscope ever made, or ever likely to be made,
possesses even a thousandth part of this psychic magnifying power. By its
means the hypothetical molecule and atom postulated by science become
visible and living realities to the occult student, and on this closer
examination he finds them to be much more complex in their structure than
the scientific man has yet realized them to be. It also enables him to
follow with the closest attention and the most lively interest all kinds
of electrical, magnetic, and other etheric action; and when some of the
specialists in these branches of science are able to develop the power to
see these things whereof they write so facilely, some very wonderful and
beautiful revelations may be expected.
"This is one of the SIDDIHIS or powers described in the Oriental
books as accruing to the man who devotes himself to spiritual development,
though the name under which it is there mentioned might not be immediately
recognizable. It is referred to as 'the power of making oneself large or
small at will,' and the reason of a description which appears so oddly to
reverse the fact is that in reality the method by which this feat is
performed is precisely that indicated in these ancient books. It is by the
use of temporary visual machinery of inconceivable minuteness that the
world of the infinitely little is so clearly seen; and in the same way (or
rather in the opposite way) it is by enormously increasing the size of the
machinery used that it becomes possible to increase the breadth of one's
view--in the physical sense as well as, let us hope, in the moral--far
beyond anything that science has ever dreamt of as possible for man. So
that the alteration in size is really in the vehicle of the student's
consciousness, and not in anything outside of himself; and the old
Oriental books have, after all, put the case more accurately than have we.
I have indicated, though only in the roughest outlines, what a trained
student, possessed of full astral vision, would see in the immensely wider
world to which that vision introduced him; but I have said nothing of the
stupendous change in his mental attitude which comes from the experimental
certainty regarding matters of paramount importance. The difference
between even the profoundest intellectual conviction, and the precise
knowledge gained by direct personal experience, must be felt in order to
be appreciated."
Now, here at this place, I wish to call the attention of the student to
the fact that while the above stated, phenomena strictly belong to the
class of "simple clairvoyance," rather than to "space clairvoyance," or
"time clairvoyance" respectively, nevertheless the same phenomena may be
manifested in connection with that of these other classes of clairvoyance.
For instance, in space clairvoyance the trained clairvoyant is able not
only to perceive things happening at points far distant, but may also (if
highly developed psychically) be able to perceive the details just
mentioned as well as if he were at that distant point in person. Likewise,
in time clairvoyance, the clairvoyant may exercise the power of magnifying
vision regarding the object far distant in time, just as if he were living
in that time. So here as elsewhere we find the different classes of
phenomena shading and blending into each other. At the best,
classifications are useful principally for convenience in intellectual
consideration and reasoning.
In the same way, the clairvoyant may manifest the above mentioned forms of
astral sensing in cases when the astral vision has been awakened by
psychometry, or by crystal gazing, as well as in those cases in which the
condition has been brought about through meditation, or similar methods.
I would also call the attention of the student to the fact that in the
above description of the phenomena of simple clairvoyance I have made no
mention of the sights of the astral plane which often become visible to
the clairvoyant, and which have to do with astral bodies, astral shells,
the disembodied souls of those who have passed on to other planes of
existence, etc. I shall take up these matters in other parts of this
course, and shall not dwell upon them in this place. But, I wish you to
remember that the same power which enables you to sense other objects by
means of the astral scenes, is the same that is called into operation in
the cases to which I have just referred.
The astral plane is a wonderful plane or field of being, containing many
strange and wonderful beings and things. The person living on the physical
plane may visit the astral plane in the astral body; and, again, he may
perceive the happenings and scenes of that plane by means of the awakened
and developed astral senses. Some clairvoyants find it easy to function in
one way, and some in another. It is reserved for the scientifically
developed clairvoyant to manifest the well-rounded power to perceive the
phenomena of the astral plane in its wonderful entirety.
Finally, you will see by reference to other chapters of this book, that
one may manifest simple clairvoyant powers (as well as the more
complicated ones of time and space clairvoyance) not only in the ordinary
waking state, but also in the state of dreams. In fact, some of the most
striking psychic phenomena are manifested when the seer is in the dream
state. As we proceed, you will find that every phase of the great subject
will fit into its place, and will be found to blend with every other
phase. There will be found a logical harmony and unity of thought
pervading the whole subject. But we must use single bricks and stones as
we build--it is only in the completed structure that we may perceive the
harmonious unity.
LESSON X.
CLAIRVOYANCE OF DISTANT SCENES.
Let us now consider the phenomena of the second class of clairvoyance,
namely, Clairvoyance in Space.
In space clairvoyance the clairvoyant person senses scenes and events
removed in space from the observer--that is to say, scenes and events
situated outside of the range of the physical vision of the clairvoyant.
In this class also is included certain phenomena in which the clairvoyant
vision is able to discern things that may be concealed or obscured by
intervening material objects. Some of the many different forms and phases
of space clairvoyance are illustrated by the following examples, all taken
from the best sources.
Bushnell relates the following well-known case of space clairvoyance:
"Capt. Yount, of Napa Valley, California, one midwinter's night had a
dream in which he saw what appeared to be a company of emigrants arrested
by the snows of the mountains, and perishing rapidly by cold and hunger.
He noted the very cast of the scenery, marked by a huge, perpendicular
front of white-rock cliff; he saw the men cutting off what appeared to be
tree-tops rising out of deep gulfs of snow; he distinguished the very
features of the persons, and their look of peculiar distress. He awoke
profoundly impressed by the distinctness and apparent reality of the
dream. He at length fell asleep, and dreamed exactly the same dream over
again. In the morning he could not expel it from his mind. Falling in
shortly after with an old hunter comrade, he told his story, and was only
the more deeply impressed by him recognizing without hesitation the
scenery of the dream. This comrade came over the Sierra by the Carson
Valley Pass, and declared that a spot in the Pass exactly answered his
description.
"By this the unsophistical patriarch was decided. He immediately collected
a company of men, with mules and blankets and all necessary provisions.
The neighbors were laughing meantime at his credulity. 'No matter,' he
said, 'I am able to do this, and I will, for I verily believe that the
fact is according to my dream.' The men were sent into the mountains one
hundred and fifty miles distant, direct to the Carson Valley Pass. And
there they found the company exactly in the condition of the dream, and
brought in the remnant alive."
In connection with this case, some leading, occultists are of the opinion
that the thought-waves from the minds of the distressed lost persons
reached Capt. Yount in his sleep, and awakened his subconscious attention.
Having natural clairvoyant power, though previously unaware of it, he
naturally directed his astral vision to the source of the mental currents,
and perceived clairvoyantly the scene described in the story. Not having
any acquaintance with any of the lost party, it was only by reason of the
mental currents of distress so sent out that his attention was attracted.
This is a very interesting case, because several psychic factors are
involved in it, as I have just said.
In the following case, there is found a connecting link of acquaintance
with a person playing a prominent part in the scene, although there was no
conscious appeal to the clairvoyant, nor conscious interest on her part
regarding the case. The story is well-known, and appears in the
Proceedings of the Society for Psychical Research. It runs as follows:
Mrs. Broughton awoke one night in 1844, and roused her husband, telling
him that something dreadful had happened in France. He begged her to go
asleep again, and not trouble him. She assured him that she was not asleep
when she saw what she insisted on telling him--what she saw in fact. She
saw, first, a carriage accident, or rather, the scene of such an accident
which had occurred a few moments before. What she saw was the result of
the accident--a broken carriage, a crowd collected, a figure gently raised
and carried into the nearest house, then a figure lying on a bed, which
she recognized as the Duke of Orleans. Gradually friends collected around
the bed--among them several members of the French royal family--the queen,
then the king, all silently, tearfully, watching the evidently dying duke.
One man (she could see his back, but did not know who he was) was a
doctor. He stood bending over the duke, feeling his pulse, with his watch
in the other hand. And then all passed away, and she saw no more. "As
soon as it was daylight she wrote down in her journal all that she had
seen. It was before the days of the telegraph, and two or more days passed
before the newspapers announced 'The Death of the Duke of Orleans.'
Visiting Paris a short time afterwards, she saw and recognized the place
of the accident, and received the explanation of her impression. The
doctor who attended the dying duke was an old friend of hers, and as he
watched by the bed his mind had been constantly occupied with her and her
family."
In many cases of clairvoyance of this kind, there is found to exist a
strong connecting link of mutual interest or affection, over which flows
the strong attention-arousing force of need or distress, which calls into
operation the clairvoyant visioning.
In other cases there seems to be lacking any connecting link, although,
even in such cases there may be a subconscious link connecting the
clairvoyant with the scene or event. An interesting example of this last
mentioned phase is that related by W.T. Stead, the English editor and
author, as having happened to himself. Mr. Stead's recital follows:
"I got into bed and was not able to go to sleep. I shut my eyes and waited
for sleep to come; instead of sleep, however, there came to me a
succession of curiously vivid clairvoyant pictures. There was no light in
the room, and it was perfectly dark; I had my eyes shut also. But,
notwithstanding the darkness, I suddenly was conscious of looking at a
scene of singular beauty. It was as if I saw a living miniature about the
size of a magic-lantern slide. At this moment I can recall the scene as if
I saw it again. It was a seaside piece. The moon was shining upon the
water, which rippled slowly on to the beach. Right before me a long mole
ran into the water. On either side of the mole irregular rocks stood up
above the sea-level. On the shore stood several houses, square and rude,
which resembled nothing that I had ever seen in house architecture. No one
was stirring, but the moon was there and the sea and the gleam of the
moonlight on the rippling waters, just as if I had been looking on the
actual scene. It was so beautiful that I remember thinking that if it
continued I should be so interested in looking at it that I should never
go asleep. I was wide awake, and at the same time that I saw the scene I
distinctly heard the dripping of the rain outside the window. Then,
suddenly without any apparent object or reason, the scene changed.
"The moonlight sea vanished, and in us place I was looking right into the
interior of a reading-room. It seemed as if it had been used as a
school-room in the daytime, and was employed as a reading-room in the
evening. I remember seeing one reader who had a curious resemblance to Tim
Harrington, although it was not he, hold up a magazine or book in his hand
and laugh. It was not a picture--it was there. The scene was just as if
you were looking through an opera glass; you saw the play of the muscles,
the gleaming of the eye, every movement of the unknown persons in the
unnamed place into which you were gazing. I saw all that without opening
my eyes, nor did my eyes have anything to do with it. You see such things
as these as if it were with another sense which is more inside your head
than in your eyes. The pictures were apropos of nothing; they had been
suggested by nothing I had been reading or talking of; they simply came as
if I had been able to look through a glass at what was occurring somewhere
else in the world. I had my peep, and then it passed."
An interesting case of space clairvoyance is that related of Swedenborg,
on the best authority. The story runs that in the latter part of
September, 1759, at four o'clock one Saturday afternoon, Swedenborg
arrived home from England, and disembarked at the town of Gothenburg. A
friend, Mr. W. Castel, met him and invited him to dinner, at which meal
there were fifteen persons gathered around the table in honor of the
guest. At six o'clock, Swedenborg went out a few minutes, returning to the
table shortly thereafter, looking pale and excited. When questioned by the
guests he replied that there was a fire at Stockholm, two hundred miles
distant, and that the fire was steadily spreading. He grew very restless,
and frequently left the room. He said that the house of one of his
friends, whose name he mentioned, was already in ashes, and that his own
was in danger. At eight o'clock, after he had been out again, he returned
crying out cheerfully, "Thank heaven! the fire is out, the third door
from my house!" The news of the strange happening greatly excited the
people of the town, and the city officials made inquiry regarding it.
Swedenborg was summoned before the authorities, and requested to relate in
detail what he had seen. Answering the questions put to him, he told when
and how the fire started; how it had begun; how, when and where it had
stopped; the time it had lasted; the number of houses destroyed or
damaged, and the number of persons injured. On the following Monday
morning a courier arrived from Stockholm, bringing news of the fire,
having left the town while it was still burning. On the next day after,
Tuesday morning, another courier arrived at the city hall with a full
report of the fire, which corresponded precisely with the vision of
Swedenborg. The fire had stopped precisely at eight o'clock, the very
minute that Swedenborg had so announced it to the company.
A similar case is related by Stead, having been told to him by the wife of
a Dean in the Episcopal Church. He relates it as follows: "I was staying
in Virginia, some hundred miles away from home, when one morning about
eleven o'clock I felt an overpowering sleepiness, which drowsiness was
quite unusual, and which caused me to lie down. In my sleep I saw quite
distinctly my home in Richmond in flames. The fire had broken out in one
wing of the house, which I saw with dismay was where I kept all my best
dresses. The people were all trying to check the flames, but it was no
use. My husband was there, walking about before the burning house,
carrying a portrait in his hand. Everything was quite clear and distinct,
exactly as if I had actually been present and seen everything. After a
time, I woke up, and going down stairs told my friends the strange dream I
had had. They laughed at me, and made such game of my vision that I did my
best to think no more about it. I was traveling about, a day or two
passed, and when Sunday came I found myself in a church where some
relatives were worshipping. When I entered the pew they looked very
strange, and as soon as the service was over I asked them what was the
matter. 'Don't be alarmed,' they said, 'there is nothing serious.' Then
they handed me a post-card from my husband which simply said, 'House
burned out; covered by insurance.' The day was the date upon which my
dream occurred. I hastened home, and then I learned that everything had
happened exactly as I had seen it. The fire had broken out in the wing I
had seen blazing. My clothes were all burned, and the oddest thing about
it was that my husband, having rescued a favorite picture from the burning
building, had carried it about among the crowd for some time before he
could find a place in which to put it safely."
Another case, related by Stead, the same authority, runs as follows: "The
father of a son who had sailed on the 'Strathmore,' an emigrant ship
outbound from the Clyde saw one night the ship foundering amid the waves,
and saw that his son, with some others, had escaped safely to a desert
island near which the wreck had taken place. He was so much impressed by
this vision that he wrote to the owner of the 'Strathmore' telling him
what he had seen. His information was scouted; but after a while the
'Strathmore' became overdue, and the owner became uneasy. Day followed
day, and still no tidings of the missing ship. Then like Pharaoh's butler,
the owner remembered his sins one day, and hunted up the letter describing
the vision. It supplied at least a theory to account for the ship's
disappearance. All outward-bound ships were requested to look out for any
survivors on the island indicated in the vision. These orders were obeyed,
and the survivors of the 'Strathmore' were found exactly where the father
had seen them."
The Society for Psychical Research mentions another interesting case, as
follows: "Dr. Golinski, a physician of Kremeutchug, Russia, was taking an
after-dinner nap in the afternoon, about half-past three o'clock. He had a
vision in which he saw himself called out on a professional visit, which
took him to a little room with dark hangings. To the right of the door he
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