"A psychometrist may, by holding a letter in his hand, or putting it to his forehead, be able to perceive and delineate the personal appearance of the writer thereof, and, in a way, to 'take on' his conditions, describe his feelings and thoughts to such an extent as to identify himself with him and to feel, for the time being, as if he, himself, were the writer; he may even tell what is written in the letter, although unable to see the writing. Human hair is found by some psychometrists to give them the best means of coming into touch with their subjects, and it is said that such hair should be cut from the head just behind the ears, as close to the scalp as possible. It not infrequently happens that a psychometrist gets started upon a false trail, so to speak, and especially so when the inquirer is suspicious, or where there is a mixture of psychic influences. A fan passed by a lady to a sitter in the front row at a meeting, and held in the hands of the latter for a few minutes while awaiting a chance to be handed to the psychic, has resulted in a blending of vibratory influences which has caused an imperfect or confused 'reading.' In one case the gentleman who held the fan said 'I fully recognize the part of the description which the lady does not admit—it applies to myself quite perfectly.' Hence the necessity for care in providing articles for psychometrists in a public meeting. A ring, for instance, which has been in the family for generations, and handed from one wearer to another in the course of years, may afford such a blending of psychic vibrations that the psychometrist may be unable to sense distinctly each distinct stratum of influence therein.
"The person who sits for the psychometrist for a 'reading' should not be antagonistic nor frivolous, neither should he desire special information, nor concentrate his thought forces upon any given point, as otherwise he may dominate the psychic and thus mislead him into perceiving only a reflex of his own hopes or fears. He will do well to preserve an open mind, and an impartial though sympathetic mental attitude, and then await results. It is unwise to interrupt, explain, or question during the time that a delineation is being given, for by so doing the psychic sphere is disturbed and the thought projections caused to act like the breezes upon the surface of a lake, producing confused and distorted appearances. It is best to allow the descriptions to be given in its entirety before asking questions regarding any of its details; it is quite possible or probable that the very points upon which inquiries seem necessary will be more fully elucidated before the close of the reading. If a special reading, and not a general one is required—say, for instance, a diagnosis of diseased conditions—a hint of what is desired at the outset should be sufficient."
The second of the three general classes of the methods employed to obtain the manifestation of clairvoyant phenomena is that known as Crystal Gazing. In this class of methods the clairvoyant establishes the en rapport condition by means of a crystal, magic mirror, or similar object, which serves principally to concentrate the psychic visual powers to a focus, and thus to enable the psychic to raise his or her psychic vibrations at that concentrated focused point.
The use of crystals and other bright objects for this purpose has been common to occultists and psychics at all times, past and present, and at all places, oriental or occidental. The earlier races employed shining pieces of quartz or other clear crystal rock for this purpose. Later polished metals were used in the same way. The native soothsayers of barbaric lands employ clear water, glowing embers, or sparks, for this purpose. In some places the soothsayers hold drops of blood in the hollow of their hands for divining purposes. Others bore a hole in the ground, and fill it with water, and then gaze into it. Some tribes use dark polished stones. A writer on the subject has said: "They stare into a crystal ball, a cup, a mirror, a blot of ink, a drop of blood, a bowl of water, a pond, water in a glass bowl, or almost any polished surface, etc." In fact, it may be said that almost every object capable of presenting a polished surface has been employed by some race as an aid to psychic vision. In Europe and America, at the present day, quartz or glasscrystals are so used; but others obtain quite satisfactory results from the use of watch crystals laid over a black cloth, preferably a piece of black velvet cloth. Others use highly polished bits of silver; while others content themselves with the use of a little pool of black ink lying on the bottom of a small saucer, while others have cups painted black on the inside, into which is poured water.
There is no particular virtue in any particular object used for this purpose, as such object acts merely to focus the psychic power of the person, as has been said. Certainly the student should not fall into the error of supposing that the crystal, or similar object, has any miraculous or supernatural power whatsoever, it is simply an instrument, like the microscope or telescope, nothing more or less. But, at the same time, it must be admitted that there is much truth in the claim of certain crystal gazers, to the effect that the use of a particular crystal seems to have the effect of polarizing its molecules so as to render it a more effective instrument in time. In fact, the phenomenon seems to bear a close relation to the well known case of a long-used violin becoming a more perfect instrument, and giving forth richer and fuller notes than a new instrument. The longer a gazing crystal is used, especially by the one person, the better does it seem to serve the purposes of that particular person. Experts in crystal gazing insist that the crystal gazer should keep his own crystal for his own particular use, and not allow it to be used indiscriminately, particularly in the case of strangers or of persons not sympathetic with psychic subjects. They claim that each crystalbecomes polarized according to the individual character and needs of the person habitually using it, and that it is unwise to allow others to disturb this quality in it.
The best authorities on the subject of crystal-gazing insist that all experiments along the said lines should be conducted in a serious, earnest manner, and that all frivolity or trifling should be avoided if the best results are wished for. This, of course, is true concerning all phases of psychic investigation, as all true students of the subject know. All the authorities agree that the crystal gazer should sit with the light behind his back, and never in front of him. While an earnest steady gaze is desirable, there should be no straining of the eyes. As one writer has said: "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 authorities advise that the crystal gazer should make funnels of his hands, using them as he would a pair of opera-glasses.
While some experimenters obtain results almost from the time of the first trial, others find that it requires a number of sittings before they begin to obtain even faint results. The psychic picture in the crystal usually begins by the appearance of a cloudy "milky mist," succeeding the former transparent appearance of the crystal. The milky cloud becomes more dense, and finally there appears in its midst afaint form, outline, face, or scene of some kind. Some have compared this gradual emergence of the picture to the gradual development of the picture of the photographic plate when the latter is subjected to the action of the developing fluid.
An English writer on the subject furnishes the following general classification of the psychic pictures manifested in the process of crystal gazing. The said authority might well have added that each and every form of clairvoyant picturing is possible in crystal gazing; for crystal gazing is merely one particular form or method of inducing clairvoyant or psychic vision, and is not a distinct branch of psychic phenomena in itself. The classification of the English authority, however, 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 effort 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."
An old English authority on the subject of crystal gazing handed down to his students a certain set of general directions and rules to govern the conduct of their experiments. These rules and directionshave never been improved upon by the later writers on the subject, according to the opinion of the best authorities; and such stand today as perhaps the simplest and best set of general rules and directions on this important subject. For this reason we have thought it advisable to include the same in this chapter, for the guidance of our own students. Here follow the said general rules and directions:
"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 in the interior vision, or eye of the soul. In the pursuit of this effort only, the crystal becomes at once 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 distract the attention. The room should be of comfortable temperature, in accordance with the time of year, neither hot nor cold. About 60 to 65 degrees 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 morepositive 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 screened off, so as to prevent the light rays from being reflected in, or in any other 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 unconsciousness, and sometimes conscious degree of unfoldment, may be fortunate enough to obtain good results at the 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 fixed 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 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 need no longer 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 crystals begin to look dull or cloudy, with small pin-points of light glitteringtherein, 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 alternatively appear and disappear, as in a mist. By and by this hazy appearance, in its turn, will give way 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 of 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, viz.: (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."
In the subsequent pages the student will perceive the different manifestations of clairvoyant vision classified according to the distinction of Time and Space. Clairvoyant vision may disclose objects, scenes, or persons either near by in space, or far off in space; either existing in present time, in past time, or in future time. Inasmuch as the visions of crystal gazing are merely particular forms of clairvoyant vision, it follows that all of the several above named distinctive forms of vision are manifested in crystal gazing. The vision shown in the crystal may be that of something very near in space, or perhaps very far off in space, or removed in space only a moderate distance. Likewise such vision may be based upon things existing at the present time, or at some period of past time, or at some period of and visions of past, present, or future things, events, persons, scenes—each or all of these manifestationsare possible to the clairvoyant vision of the crystal gazer, and pictured in the reflecting surface of the crystal or other shining surface employed by him in his experiments.
The third of the three general classes of the methods employed to obtain the manifestation of clairvoyant phenomena is that known as Direct Clairvoyance. In this class of methods the clairvoyant directly establishes the en rapport connection with the past or present, near or distant, objects, persons, scenes, or events, by means of raising his or her psychic vibrations so as to become "in tune" with the finer vibrations of Nature, without the aid of the physical objects required in the methods of Psychometry and Crystal Gazing, respectively.
Many clairvoyants, manifesting their powers by means of the methods of Direct Clairvoyance, produce in themselves the condition of trance, or semi-trance condition. Many students believe that these conditions are absolutely necessary for the production of this kind of phenomena, but they neglect, or are actually unaware of, the fact that many of the highest forms of this class of clairvoyant phenomena are manifested by clairvoyants who are no more in a trance condition, or that of semi-trance, than those following the methods of Psychometry or Crystal Gazing, respectively. All that is required is that the clairvoyant maintain a quiescent mental attitude, shutting out the sounds, sights, and thoughts of the outside world, and concentrating thefull attention upon the clairvoyant work before him or her. Some, it is true, pass easily into the semi-trance, or even the full trance condition, but the latter are not absolutely necessary states.
A writer on the subject of Clairvoyance says: "The best authorities instruct their pupils that the state of clairvoyant reverie may be safely and effectively induced by the practice of mental concentration alone. They advise positively against artificial methods. All that is needed is that the consciousness be focused to a single point—become 'one pointed' as the Hindu teachers call it. The intelligent practice of concentration accomplishes this without the necessity of any artificial methods of development, or the production of abnormal psychic states. You easily concentrate your full attention when you witness an interesting play, or listen to a beautiful rendition of some great masterpiece of musical composition, or gaze at some miracle of pictured or sculptured art. In these cases 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—but you are, nevertheless, perfectly wide awake and conscious. The same thing is true when you read a very interesting book—the world is shut out from your consciousness, and you are oblivious to the sights and sounds around you. We frequently witness the sight of two lovers to whom the outside world is non-existent for the time being, and to whom there is nothing in the world except themselves. Again, persons often fall into a 'brown study,' or 'day dream,' in which all consciousness of the outsideworld seems to be shut out, yet the person is fully conscious and wide awake. These mental states are very much akin to that of the trained clairvoyant, and is the state which should be sought after by all clairvoyants, whether they are following the methods of Psychometry, Crystal Gazing, or that of Direct Clairvoyance—for the principle is one and the same in all of such methods."
A well-known authority on the subject of Psychic Development says: "Occasional flashes of clairvoyance sometimes comes 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, becausethe 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 same authority, after warning students against attempting to develop their psychic powers by unnatural and harmful practices, such as self-hypnotism, self-stupefication, etc., gives the following excellent advice concerning the normal development of clairvoyant and other high psychic powers and faculties: "There is one practice 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 whatsoever; and, when that is achieved, to direct the whole force of his being towards the highest ideal he happens to know. He will find that to gain perfectcontrol of thought is enormously more difficult than he supposes, but when he attains it this cannot but be in every way more beneficial to him, and as he grows more and more able to elevate and concentrate his thoughts, 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 away 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."
As we have said in the preceding chapter, in our consideration of the general subject of Clairvoyance, there is possible a general classification of clairvoyant phenomena according to general distinctions, as follows: (1)Present Clairvoyance, in which the objects perceived by the clairvoyant are present in time and in space, although invisible to normal sight; (2)Space Clairvoyance, in which the clairvoyant vision includes objects and scenes removed in space from the normal perception of the clairvoyant; and (3)Time Clairvoyance, in which the clairvoyant perceives objects or scenes removed from him in past time, or future time.
While the general methods of manifesting these various forms of clairvoyant power are practically the same, yet the nature of these several forms of phenomena vary considerably, as we shall see when we come to consider them in detail in the following pages: this is particularly true in the case of the distinction between past-time clairvoyant phenomena,and future-time clairvoyant phenomena—the difference between the perception of what has been, and that which has not yet been.
In what is called Present Clairvoyance the objects perceived by the clairvoyant are present in time and in space, at the moment and place of the perception, although invisible to normal sight. It is seen at once that if the object seen clairvoyantly is present in time and in space to the clairvoyant, and yet is incapable of being perceived by the normal sight of the clairvoyant, then that object must be capable of being perceived only through vibrations above the normal range of the human senses. Perhaps the precise nature of this class of clairvoyant perceptions will be better understood by a more detailed description of the objects actually perceived by clairvoyant vision of this mode of manifestation.
In the first place, this mode of clairvoyant vision discloses the interesting phenomena concerned with the human aura, or psychic atmosphere which surrounds the human body for a space of several feet, assuming an egg-shaped form. A writer says on this point: "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, becoming 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 clairvoyantsees 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 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 occultist with clairvoyant vision, for he is thus able to read the character and general mental states of the person by means of studying his auric colors. The human aura is not in a state of calm phosphorescence, however. On the contrary, it sometimes manifests great flames, like those of a fiery furnace, which shoot forth 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 psychic vibrations, some of which travel for a 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 aboutthe 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 the case of poor health these lines droop, curl, and present a furlike appearance. It is sometimes filled with minute sparkling particles, like tiny 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 summertime. If the student will close his eyes partially, and 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 that person be standing 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 of perceiving his own prana aura. The simplest way to obtain this last mentioned result is to place your fingers (spread out into fan-shape) against a black background, in a dim light. Then gaze at the fingers through 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 aurasurrounding 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 everyone."
Another writer says of the clairvoyant perception of the human aura: "As he looks, the clairvoyant will see himself surrounded by the luminous mist of the aura, flashing with all sorts of brilliant colors, and constantly changing hue and brilliancy with every variation of the person's thought 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 his 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 perfect rest, a clue to the general disposition and character of its owner."
Another phase of clairvoyant phenomena of this class is that of the perception of "thought forms," as they are called by occultists. As all students of occultism know, a strong thought or emotion manifests a certain high vibratory motion, and takes upon itself a vibratory "form" which is plainly perceptibleto the trained clairvoyant vision. These thought-forms manifest a great variety in appearance and character. Some appear in a faint wave-like form, something like the tiny waves caused by the dropping of a pebble in a pond of water. Others take on a whirlpool form, rotating and whirling as they move through space. Others appear like whirling rings, similar in general form to the "ring" puffed forth from the mouth of a cigar smoker, or from the funnel of a locomotive. Others glow like great opals. Others appear like jets emitted from the spout of a teakettle. Others twist along like a corkscrew. Others appear like exploding bombs. Others branch out arms like a devil-fish, which wriggle in all directions, as if striving to attach themselves to some object upon which they wish to take hold.
Another phase of clairvoyant phenomena of this general class is that which may be called "the X-Ray Sense," for indeed it enables the clairvoyant to see through a brick wall, or other material obstacle, or through a sealed letter, etc. The higher psychic vibrations easily pass through the most solid object, just as do the X-Rays, and consequently the clairvoyant is able to see what is going on on the other side of a brick wall, or the walls of a house. Likewise, the clairvoyant vision is able to pierce through the dense earth, and to perceive veins of mineral or metal lying concealed beneath.
Another phase of clairvoyant power of this general class, but one not nearly so common as thoseabove mentioned, is described by a well-known occultist as follows: "Another strange power of which the clairvoyant may find himself in possession is that of magnifying at will the minutest physical 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 becomes 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 speak so facilely, some very wonderful and beautiful revelations may be expected."
In what is called Space Clairvoyance the objects, persons, scenes, or events perceived by the clairvoyant are removed in space from him—often being located at points in space thousands of miles distant, in fact. The pages of works upon occultism, and those devoted to the recording of proved instances gathered by the societies for psychical research, are filled with the most interesting cases of this form of clairvoyant vision. Instances are recorded, upon the very best possible authority, in which persons with clairvoyant powers have been perfectly cognizant of events occurring on the otherside of the world, or across the Atlantic or Pacific Oceans. In fact, it would seem that distance and space are practically wiped out in this form of clairvoyant phenomena, and that it is just as easy to see clairvoyantly over the space of a thousand miles, as over that of a hundred feet—the principle involved being precisely the same.
Space Clairvoyance, or Distant Clairvoyance, is manifested in the form of Psychometry, Crystal Gazing, or Direct Clairvoyance, as we have said. We do not consider it necessary to record here any typical instances of this phase of phenomena, as the many books on this subject are chiefly devoted to a recital thereof, and every student is more or less acquainted with the same. The whole matter may be summed up by saying that in this form of clairvoyant vision, there is manifested what might be called a "psychic telescope with an X-Ray attachment," thus enabling one to see at any distance, and through any intervening objects. This gives you a mental picture of the process.
In the theory of vibratory forces, as set forth in the earlier chapters of this book, we have the only scientific explanation of the phenomena of distant clairvoyance. Modern science, in its teachings regarding the radio-activity of physical objects, has thrown much additional light on this subject, and has corroborated the ancient occult teachings on the subject. These rays of higher vibratory power are like the rays of light or heat, althoughof a much higher rate of intensity and vibratory motion, and though the most delicate scientific instruments are able to register some of these, it is still practically admitted by science that the highest of these radio-active vibrations are beyond the scope and field of even the most sensitive instrument yet known to science. This is saying much when we remember that some of the delicate instruments of science are so sensitive that they are able to register the heat waves of a candle at the distance of one mile; while others are able to record the presence of certain chemical elements in the most distant of the visible stars, by means of the light waves carrying certain forms of vibration.
Under the radio-active theory it is quite reasonable to conceive of the clairvoyant sense being able to register and interpreting these higher vibrations which are beyond the power of even the most delicate instruments of science. It must be admitted that the existence of such vibrations being granted—and science tacitly admits their presence—then ordinary distances on earth would be no barrier at all to the action of clairvoyant vision capable of registering them. Moreover, in such case all intervening objects would be penetrated by these waves, and as a writer has well said, "they would be able to cross one another to infinity in all directions without entanglement, precisely as the vibrations of ordinary light do." Physical science and psychic science at last seem to have arrived at a common ground of understanding, and many of the most advanced scientists do not hesitate to admit thisfact, though their more conservative brethren hesitate to do so.
A writer has said of this form of clairvoyant perception: "The view of a distant scene obtained in this way is in many ways not unlike that seen through a telescope. Human figures usually appear very small, like those upon a distant stage, but in spite of their diminutive size they are clear as though they were close by. Sometimes it is possible by this means to hear what is said as well as to see what is done; but as in the majority of cases this does not happen, we must consider it rather as the manifestation of an additional power than as a necessary corollary of the faculty of sight. It will be observed that in cases of this kind the clairvoyant does not actually leave his physical body at all—he simply manufactures for himself, and uses, a kind of psychic telescope. Consequently he has the use of his physical powers while he is examining the distant scene; for example, his voice usually describes what he sees even while he is in the act of making the observation."
In what is called Time Clairvoyance the clairvoyant is able to perceive objects, persons, scenes, and events removed from him in past time or future time. That is to say, the clairvoyant perceives things which have existed in the physical world in times long past, which things have long since vanished from physical existence; or, on the other hand, he perceives things which belong to future existence—this which have never as yet been in physical existence, and of course are not in such existence at the present time. The careful student will see at once that the principle of manifestation governing these two respective phases of clairvoyance must be quite different; and, accordingly, the two respective phases must be considered separately and apart from each other.
In what is known as Past Time Clairvoyance there is the manifestation of clairvoyant vision in the direction of scenes and occurrences of the past. Here, the clairvoyant perceives the events and scenes of past time just as clearly and plainly as if such were present before him in time and in space. Just as in Distant Clairvoyance it is just as easy for the clairvoyant to see things at a great distance as those at a short distance, so in Past Time Clairvoyance it is just as easy for the clairvoyant to see things and events occurring five thousand years ago as it is to see things occurring one year ago, or one week ago for that matter. The principle involved is the same in either case.
To persons investigating the phenomena of clairvoyance for the first time, however, there seems to be a much greater mystery attached to the phenomena of Past Clairvoyance than in the case of Distant Clairvoyance. To such persons it seems that while the perception of distant objects, scenes, and events is wonderful and mysterious, still at the last it is merely the perception of something now actually inexistence—merely the extension of one's normal powers of vision so as to include objects beyond the range of the ordinary vision, but, still, actually in existence though at a distance. The idea of the telescope enables the mind to grasp the naturalness of this kind of phenomena. But when it comes to the perception of things, scenes, and eventswhich are no longer in existence—things which have passed entirely out of existence—the mystery seems to be increased, and incredulity becomes more insistent. But to the occultist there is really no more mystery in the one case than in the other—both sets of phenomena are seen to be perfectly reasonable and within the realms of Nature. Let us now see how and why the occultists view the matter in this light.
We may find many correspondences on the physical plane to serve as illustrations of the phenomena of Past Time Clairvoyance, if we will but look for them. For instance, when we withdraw a heated stove from a room, the heat remains in the room. Likewise, though a woman bearing the odor of a certain perfume on her clothing may have passed from a house, the odor still lingers there. The wake of an ocean steamer is often visible for hours after the ship has passed from sight. As modern science expressed it: "Causes continue to exist in their Effects."
But we have a much more striking illustration and correspondence in the case of the transmission of light from the distant stars, which we will do well to carefully consider. Light travels at the rate of186,000 miles per second. A "light-year," as known to astronomers, means the distance traversed by a light wave (at the stated rate of travel) during the period of one of our earth years. Some of the distant stars are estimated to be fully one thousand light-years distant from us; or, in other words, the light we now perceive as coming from them really is the light that left them one thousand years ago. If one of these stars were to be destroyed, observers on this earth would not become aware of it for a thousand years. The star whose light we may now perceive may actually have been destroyed nearly one thousand years ago. Other stars are only one hundred light-years removed from us in space; others only a few years; others only a few hours. But the principle is just the same in all cases, namely, that we see the stars not as they are at the present moment, but as they were when the light left them, perhaps many years ago. Thus, as you see, we may actually perceive events long after their happening.
Now, if our physical vision was sufficiently powerful to magnify objects on the stars, or if we had instruments to do this for us, we could actually witness scenes, objects, persons and events which had passed out of existence a thousand years ago. Their records are present in these light waves from the stars, and all that is needed is an eye or a telescope sufficiently strong to register them upon our mind. In a fanciful story written by Camille Flammarion, the French astronomer, many years ago, the principal character relates how, traveling in the astralbody, he was able to witness the events of the French Revolution which had occurred many years before, by simply proceeding to the necessary distance from the earth and there perceiving the registered records in the earth's light-waves traveling through space at the rate of 186,000 miles a second. In fact, by getting at the right distance he was able to see even the events of his own childhood and youth, every event of his life, in fact, up to the moment of his leaving the earth. This story, fanciful as it is, nevertheless is based upon scientific facts, and its happenings would be quite possible for a being capable of traveling at a sufficiently rapid rate through space, and also possessed of the power of magnifying the records of light rays. In fact, a person on earth possessing the power of Distant Clairvoyance might be able to duplicate these feats, providing he were able to come in rapport contact with one of these light-waves bearing the past-time records. Think for a moment, and you will grasp the point of this statement.
But this, however, is but an illustration of the correspondence on the ordinary physical plane of certain things on a higher plane of Nature. Past Time Clairvoyance is not dependent upon light-waves, or any other of the lesser phases of vibratory activity. Instead, it depends entirely upon the phenomena and facts of a higher plane of Nature—a plane which occultists have called the Akashic Plane. Some occultists prefer the general term, "the Astral Plane," but the former term is a closer and more definite one. The Akashic Plane, as known to occultists, contains the impressions or "records"of all events that have happened on the earth plane during the present cycle of earth manifestation. The very subtle and tenuous substance of the Akashic Plane—the term "etheric" may best describe the nature of this substance—contains traces and impressions of all the happenings of the past of this earth; and such impressions may be read and seen by the clairvoyant who has developed sufficiently high powers of vision. These Akashic Records have well been called "the substantial memory of the earth." Upon the subtle etheric substance of the Akashic Plane are registered the records of every event, thing, object, happening, or activity of the earth which has existed or been manifested from the very beginning of the present cycle of the earth's existence. These records will, it is claimed, persist until the final ending of the present earth cycle.
The clairvoyant whose powers of Past Time Clairvoyance have been developed sufficiently, and who has mastered the art of concentration of his psychic attention, manages to come into more or less perfect en rapport condition contact with these Akashic Records, and is thus enabled to read from them what he sees there. To him it actually seems as if he were seeing the actions of things in present existence, and many excellent clairvoyants are ignorant of the existence of the Akashic Records, though they habitually read the contents thereof; these clairvoyants know simply that they "see" these past happenings—they have not the faintest conception of how they are able to see them. This is no more strange than would be the case of a man who witnesseda moving picture for the first time, and who was ignorant of the mechanism involved in the showing of the picture, the existence of the film, etc.,—such a man would simply know that he "saw" the things, and he might even believe that he was gazing upon an actual scene in real life.
There is, of course, many degrees of power and development among clairvoyants of this class; and as a result we have many varying degrees of correctness in their readings. Some have merely a glimpse, as through dim glasses; and some obtain merely distorted reflections similar to those of a scene reflected into the troubled waters of a lake. Others see far more clearly; but it is reserved for the trained occultist to read the records as he would read the scene before him on the physical plane. The clairvoyant does not become infallible simply by reason of the perhaps only faint awakening of his clairvoyant vision—he is not suddenly gifted with omniscience, as some seem to suppose. There are almost always elements of error or imperfect visioning, except among the advanced adepts of the occult world.
A celebrated occultist says concerning the point just raised: "Comparatively few accounts of persons possessing this faculty of looking into the past are to be found in the literature of the subject, and it might therefore be supposed to be much less common than prevision, or future-time clairvoyance. I suspect, however, that the truth is rather that it ismuch less commonly recognized. It may easily happen that a person may see a picture of the past without recognizing it as such, unless there happens to be in it something which attracts special attention, such as a figure in armor, or in antique costume. It is probable that occasional glimpses of these reflections of the Akashic Records are commoner than the published accounts would lead us to believe. As usual, we find examples of all degrees of the power to see into this 'memory of Nature,' from the trained man who can consult the record for himself at will, down to the person who gets nothing but occasional vague glimpses, or has even perhaps had only one such glimpse. But even the man who possesses this faculty only partially and occasionally may still find it of the deepest interest.
"The psychometrist, who needs an object physically connected with the past in order to bring it all into life again around him; and the crystal-gazer who can sometimes direct his less certain astral telescope to some historic scene of long ago, may both derive the greatest enjoyment from the exercise of their respective gifts, even though they may not always understand exactly how their results are produced, and may not have them fully under control under all circumstances. In many cases of the lower manifestation of these powers we find that they are exercised unconsciously; many a crystal-gazer watches scenes from the past without ever realizing that he is in effect psychometrizing the various objects around him as he happens to touch them or stand near them. It would be well for allstudents to bear in mind that occultism is the apotheosis of common sense, and that every vision that comes to them is not necessarily a picture from the Akashic Records, nor every experience a revelation from on high. It is far better to err on the side of healthy scepticism than that of over-credulity; and it is an admirable rule never to hunt for an occult explanation of anything when a plain and obvious physical one is available. Our duty is to keep our balance always, and never to lose our self-control, but to take a reasonable, common-sense view of whatever may happen to us."
In what is known technically as Future Time Clairvoyance, we have the manifestation of the clairvoyant vision in the direction of scenes and events of the future. In this phase of clairvoyance the seer perceives the events and scenes of future time just as if they were present before him at that very moment. This phase of clairvoyance is far rarer and more uncommon than any of the other phases. In fact, it is so seldom met with in its perfection that its manifestation is a matter of greatest interest to those who make a study of the subject. It occasionally occurs in flashes, and can not be produced at will by the ordinary clairvoyant. Unfortunately, its very rarity and uncommonness cause it to be counterfeited and imitated by unprincipled persons.
The student who reasons carefully and logically usually meets with what to him, at least at first,seems to be an unsurmountable obstacle in the way of a rational explanation of Future Time Clairvoyance—when it comes to an understanding of how anyone can expect to see, or can really see,that which has never happened, he throws up his hands in despair. But, in this as in all the other phases of clairvoyant phenomena, there is found a reason and cause, although it requires some subtle thinking to find it, and to grasp it even when it is found. Let us see what are the highest teachings on this subject, as announced by the careful thinkers along the lines for many centuries.
There is a phase of prevision, or prophecy of coming events, however, that is not true clairvoyance at all, but simply the subconscious workings of the mind along the lines of a supernormal perception of the laws of cause and effect. Give the active subconscious mental faculties the perception of a strong existing cause, and it will often reason out the probable effect (the almost certain effect, in fact) of that cause, even though that effect lies in the mist of the future. The subconscious mind works upon the principle that "coming events cast their shadows before." But this, at the best, is not true clairvoyance—it is merely the statement of "probable" results, and effects of existing causes, wonderfully exact and clear though the deduction may be in some cases. But a thousand-and-one unforeseen things may arise to completely upset the prediction, or deduction, for it is never actually true until it occurs. We must look further for real instances of Future Clairvoyance.
That eminent scientist, Sir Oliver Lodge, offers an ingenious and interesting, though very technical explanation of this class of clairvoyant phenomena as follows: "Time is but a relative mode of regarding things; we progress through phenomena at a certain definite pace, and this subjective advance we interpret in an objective manner, as if events moved necessarily in this order and at this precise rate. But that may be only one mode of regarding them. The events may be in some sort of existence always, both past and future, and it may be we who are arriving at them, not they which are happening. The analogy of a traveler in a railway train is useful; if he could never leave the train, nor alter its pace, he would probably consider the landscapes as necessarily successive, and be unable to conceive their co-existence. We perceive, therefore, a possible fourth dimensional aspect about time, the inexorableness of whose flow may be a natural part of our present limitations. And if we once grasp the idea that past and future may be actually existing, we can recognize that they may have a controlling influence on all present action, and the two together may constitute the 'higher plane' or totality of things after which, it seems to me, we are impelled to seek, in connection with the directing of form or determinism, and the action of human beings consciously directed to a definite and preconceived end."
The Hindus, and other oriental peoples, however, have a clearly defined and positive explanation ofthe phenomena of Future Time Clairvoyance, which must be included in our consideration of the subject, even though it does involve certain metaphysical or philosophical conceptions which are apart from our present inquiry as conducted in this book. The oriental theory is based upon that basic conception of the eastern philosophies which hold that the beginning, duration, and ending of any particular one of the infinitude of successive universes created by the Supreme Being, is to that Being but as a single moment of time; or, as the celebrated Hindu proverb runs: "The creation, duration, and destruction of a universe is but the time of the twinkling of an eye to Brahman." In other words, that to the Supreme Being, all the past, all the present, all the future of the universe, must be as but a single thought in a single moment of time—an instantaneous act of consciousness.
A writer on this subject has said: "Those occultists and metaphysicians who have thought long and deeply upon the ultimate facts and nature of the universe, have dared to think that there must exist some absolute consciousness—some absolute mind—which must perceive the past, present, and future of the universe as one happening; as simultaneously and actively present at one moment of absolute time. They reason that just as a man may see at one moment of his time some particular event which might appear as a year to some minute form of life and mind—the microscopic creatures in a drop of water, for instance—so that which seems as a year, or as a hundred years, to the mind of man, may appear as the happening of a single moment of a higher scale of time to some exalted Being, or form of consciousness on a higher plane."
The daring flights of metaphysical fancy have resulted in the general acceptance, on the part of advanced metaphysicians, of the postulate of the existence of an Absolute Mind, independent of Time and Space, to which everything exists HERE and NOW. To such a mind the entire sequence of events in the life-history of a universe would appear as a single unit of conscious experience—an infinitesimal point of time in Eternity. The human imagination staggers at the idea, but logical thought finally posits it as an unescapable conclusion of extended thought. This, possibly, is the secret of Future Time Clairvoyance, Prevision, Second Sight, etc.
But it must not be supposed that the oriental occultists hold for a moment the theory that the clairvoyant actually obtains access to the Divine Mind or Absolute Mind, when he experiences this vision of future events—their idea is very different from this. These occultists teach that the phenomena of each plane are reflected with more or less clearness upon the substance of the planes beneath it. This being so, it is readily seen that the seer who is able to contact with any of the higher planes of being might thereupon see the reflection, more or less clear, or more or less distorted, of that which is present in its completeness on the highest plane of all. This is a mere hint at the quite complicated occult teaching on this subject; but the capablethinker will be able to work out the full theory for himself in his own way. The important fact is that Future Time Clairvoyance is a reality—that it is a matter of actual experience of the race, and one that has been authenticated by the investigations of such learned bodies as the Society for Psychical Research, of England, and other societies of the same kind in different lands. Future Time Clairvoyance, Second Sight, Prevision, etc., are facts as fully accepted by such societies as are the facts of telepathy.
Students of history are familiar with the numerous recorded instances of marvelous prophecy of future events, wonderful predictions of events to come, which have been fully corroborated and verified by subsequent events. We lack the space in this book to record more than one of the most celebrated of these historical prophecies, namely the Prophecy of Cazotte. We have thought it advisable to reproduce the story of this celebrated prophecy, as told by La Harpe, the French writer, who was present upon the occasion. It may be mentioned that the fact of this prophecy, and its literal fulfilment, is a part of French history. The time was just previous to the French Revolution, and the tale as told by La Harpe is as follows:
"It appears as but yesterday, and yet, nevertheless, it was at the beginning of the year 1788. We were dining with one of the brethren at the Academy—a man of considerable wealth and genius. Theconversation became serious; much admiration was expressed on the revolution of thought which Voltaire had effected, and it was agreed that it was his first claim to the reputation he enjoyed. We concluded that the revolution must soon be consummated; that it was indispensable that superstition and fanaticism should give way to philosophy, and we began to calculate the probability of the period when this should be, and which of the present company should live to see it. The oldest complained that they could hardly flatter themselves with the hope; the younger rejoiced that they might entertain this very probable expectation; and they congratulated the Academy especially for having prepared this great work, and for having been the rallying point, the centre, and the prime mover of the liberty of thought.
"One only of the guests had not taken part in all the joyousness of this conversation, and had even gently and cheerfully checked our splendid enthusiasm. This was Cazotte, an amiable and original man, but unhappily infatuated with the reveries of the Illuminati. He spoke, and with the most serious tone, saying: 'Gentlemen, be satisfied; you will all see this great and sublime revolution, which you so much desire. You know that I am a little inclined to prophecy; I repeat, you will see it.' He was answered by the common rejoinder: 'One need not be a conjurer to see that.' He answered: 'Be it so; but perhaps one must be a little more than conjurer for what remains for me to tell you. Do you knowwhat will be the consequences of this revolution—what will be the consequences to all of you, and what will be the immediate result—the well-established effect—the thoroughly recognized consequences to all of you who are here present?'
"'Ah,' said Condorcet, with his insolent and half-suppressed smile, 'let us hear—a philosopher is not sorry to encounter a prophet—let us hear?' Cazotte replied: 'You, Monsieur de Condorcet—you will yield up your last breath on the floor of a dungeon; you will die from poison, which you will have taken in order to escape from execution—from poison which the happiness of that time will oblige you to carry around your person. You, Monsieur de Chamfort, you will open your veins with twenty-two cuts of a razor, and yet will not die till some months afterward.' These personages looked at each other, and laughed again. Cazotte continued: 'You, Monsieur Vicq d'Azir, you will not open your own veins, but you will cause yourself to be bled six times in one day, during the paroxysm of the gout, in order to make more sure of your end, and you will die in the night.'
"Cazotte went on: 'You, Monsieur de Nicolai, you will die on the scaffold; you, Monsieur Bailly, on the scaffold; you, Monsieur de Malesherbes, on the scaffold.' 'Ah, God be thanked,' exclaimed Roucherm, 'and what of I?' Cazotte replied: 'You! you also will die on the scaffold.' 'Yes,' replied Chamfort, 'but when will all this happen?' Cazotte answered: 'Six years will not pass over, before all that I have said to you shall be accomplished.' Here I (La Harpe) spoke, saying: 'Here are some astonishingmiracles, but you have not included me in your list.' Cazotte answered me, saying: 'But you will be there, as an equally extraordinary miracle; you will then be a Christian!' Vehement exclamations on all sides followed this startling assertion. 'Ah!' said Chamfort, 'I am comforted; for if we perish only when La Harpe shall be a Christian, we are immortal!'
"'Then,' observed Madame la Duchesse de Grammont, 'as for that, we women, we are happy to be counted for nothing in this revolution; when I say for nothing, it is not that we do not always mix ourselves up with them a little; but it is a received maxim that they take no notice of us, and of our sex.' 'Your sex, ladies,' said Cazotte, 'your sex will not protect you this time; and you had far better meddle with nothing, for you will be treated entirely as men, without any difference whatever.' 'But what, then, are you really telling us of, Monsieur Cazotte? You are preaching to us the end of the world.' 'I know nothing on that subject; but what I do know is, that you, Madame la Duchesse, will be conducted to the scaffold, you and many other ladies with you, in the cart of the executioner, and with your hands tied behind your backs.' 'All! I hope that in that case I shall at least have a carriage hung in black.' 'No, Madame; higher ladies than yourself will go, like you, in the common car, with their hands tied behind them.' 'Higher ladies! what! the princesses of the blood?' 'Yea, and still more exalted personages!' replied Cazotte.
"Here a sensible emotion pervaded the whole company, and the countenance of the host was dark and lowering—they began to feel that the joke was becoming too serious. Madame de Grammont, in order to dissipate the cloud, took no notice of the last reply, and contented herself with saying in a careless tone: 'You see, he will not leave me even a confessor!' 'No, madame!' replied Cazotte, 'you will not have one—neither you, nor any one besides. The last victim to whom this favor will be afforded will be—' Here he stopped for a moment. 'Well, who then will be the happy mortal to whom this prerogative will be given?' Cazotte replied: 'It is the only one which he will have then retained—and that will be the King of France!' This last startling prediction caused the company to disband in something like terror and dismay, for the mere mention of such things was akin to treason."
To appreciate the startling nature of the Cazotte prophecy at the time when it was made, one needs but to be even slightly acquainted with the position and characteristics of the persons whose destinies were thus foretold. The amazing sequel to this wonderful prophecy is told by history—within six years every detail thereof was verified absolutely. The facts are known to all students of French history of that period, and may be verified by reference to the pages of any comprehensive history of those times.
To mention but a few other celebrated instances of historic prophecy: George Fox, the pioneer Quaker Friend, had the clairvoyant faculty well developed, and numerous instances of its manifestation by him are recorded. For instance, he foretold the death of Cromwell, when he met him riding at Hampton Court; he said that he felt "a waft of death" around and about Cromwell—and Cromwell died shortly afterward. Fox also publicly foretold the dissolution of the Rump Parliament of England; the restoration of Charles II; and the Great Fire of London. These prophecies are all matters of history. For that matter, history contains many instances of this kind, as, for instance, the prophecy of Caesar's death, and its further prevision by his wife. The Bible prophecies and predictions, major and minor, give us semi-historical instances.
As a writer has said concerning this phase of clairvoyant phenomena: "This phase of clairvoyance is very fascinating to the student and the investigator, and is one in which the highest psychic powers are called into play. There is a reflection here of something even higher than the psychic plane—there is a glimpse of regions infinitely higher and greater. The student here begins to realize at least something of the existence of that universal Consciousness 'in which we live, and move, and have our being'; and of the existence of the reality of the Eternal Now, in which past, present, and future are blended as one fact of infinite consciousness. He sees here the signboard pointing to the eternal verities!"