A study of Natural and Induced Clairvoyance
Almost all persons dream, and while dreaming they see and hear, touch and taste, without questioning for a moment the reality of these experiences. The dreaming person loses sight of the fact that he is in a bedroom of a particular house, that he has certain relations with others sleeping in the same house. For him, and as long as it lasts, the dream is the one reality. Now the question of the philosopher has always been: which is the true dream, the sleeping dream or the waking dream? The fact that the one is continuous of itself while the other is not, and that we always fall into a new dream but always wake to the same reality, has given a permanent value to the waking or external life, and an equally fictitious one to the interior or dreaming life.
But what if the dream life became more or less permanent to the exclusion of all other memories and sensations? We should then get a case of insanity in which hallucination would be symptomic. (The dream state is more or less permanent with certain poetical temperaments, and if there is any insanity attaching to it at all, it consists in the inability to react.) Imagination, deep thought and grief are as much anaesthetic as chloroform. But the closing of the external channels of sensation is usually the signal for the opening of the psychic, and from all the evidence it would seem that the psychic sense is more extensive, acuter and in every way more dependable than the physical.
The psychic sense is younger than the physical, as the soul is younger than the body, and its faculty continues unimpaired long after old age and disease have made havoc of the earthly vestment. The soul is younger at a thousand years than the body is at sixty. Let it be admitted upon evidence that there are two sorts of sense perception, the physical and the psychical, and that in some persons the latter is as much in evidence as the former. We have to enquire then what relations the crystal or other medium has to the development and exercise of the clairvoyant faculty. We know comparatively little about atomic structure in relation to nervous organism. The atomicity of certain chemical bodies does not inform us as to why one should be a deadly poison and another perfectly innocuous. We regard different bodies as congeries of atoms, but it is a singular fact that of two bodies containing exactly the same elements in the same proportions the one is poisonous and the other harmless. The only difference between them is the atomic arrangement.
The atomic theory refers all bodies to one homogeneous basic substance, which has been termed protyle (proto-hyle), from which, by means of a process loosely defined as differentiation, all the elements are derived. These elements are the result of atomic arrangement. The atoms have various vibrations, the extent of which is called the mean free path of vibration; greatest in hydrogen and least in the densest element. All matter is indestructible, but at the same time convertible, and these facts, together with the absolute association of matter and force, lead to the conclusion that every change of matter implies a change of force. Matter, therefore, is ever living and active, and there is no such thing as dead matter anywhere. The hylo-idealists have therefore regarded all matter as but the ultimate expression of spirit, and primarily of a spiritual origin.
Swedenborg laid down the principle of the spiritual origin of force and matter. Matter, he argued, was the ultimate expression of spirit, as form was that of force. Spirit is to force what matter is to form--its substratum. Hence for every spiritual force there is a corresponding material form, and thus the material or natural world corresponds at all points to the world of spirit, without being identical. The apparent hiatus between one plane of existence and the next he called a discrete degree, while the community between different bodies on the same plane he called a continuous degree. Thus there is community of sensation between bodies of the same nature, community of feeling, community of thought, and community of desire or aspiration, each on its own plane of existence. But desire is translated into thought, thought into feeling, and feeling into action. The spirit, soul (rational and animal in its higher and lower aspects), and the body appear to have been the principles of the human constitution according to this authority. All spirits enjoy community, as all souls and all bodies on their respective planes of existence; but between spirit and soul, as between soul and body, there is a discrete degree. In fine, mind is continuous of mind all through the universe, as matter is continuous of matter; while mind and matter are separated and need to be translated into terms of one another.
The function of the brain, which may be regarded as the bulbous root of a plant whose branches grow downwards, is twofold: to affect, and to be affected. In its active and positive condition it affects the whole of the vital and muscular processes in the body, finding expression in vital action. In its passive and negative state it is affected by impressions coming to it in different ways through the sense organs, resulting in nervous and mental action. These two functions are interdependent. It is the latter or afferent function with which we are now concerned. The range of our sense-perceptions puts us momentarily in relations with the material world, or rather, with a certain portion of it. For we by no means sense all that is sensible, and, as I have already indicated, our sense impressions are often delusive. The gamut of our senses is very limited, and also very imperfect both as to extent and quality.
Many insects, birds and animals have keener perceptions in some respects than man. Animalculae and microbic life, themselves microscopic, have their own order of sense-organs related to a world of life beyond our ken. These observations serve to emphasise the great limitation of our senses, and also to enforce the fact that Nature does not cease to exist where we cease to perceive her. The recognition of this fact has been so thoroughly appreciated by thoughtful people as to have opened up the question as to what these human limitations may mean and to what degree they may extend.
We know what they mean well enough: the history of human development is the sequel to natural evolution, and this development could never have had place apart from the hunger of the mind and the consequent breaking down of sense limitations by human invention. As to the extent of our limitations it has been suggested that just as there are states of matter so fine as to be beyond the range of vision, so there may be others so coarse as to be below the sense of touch. We cannot, however, assert anything with certainty, seeing that proof must always require that a thing must be brought within our range of perception before we can admit it as fact. The future has many more wonderful revelations in store for us, no doubt. But there is really nothing more wonderful than human faculty which discovers these things in Nature, things that have always been in existence but until now have been outside our range of perception. The ultra-solid world may exist.
The relations of our sense-organs to the various degrees of matter, to solids, fluids, gases, atmosphere and ether, vary in different individuals to such a wide extent as to create the greatest diversity of normal faculty. The average wool-sorter will outvie an artist in his perception of colour shades. An odour that is distinctly recognizable by one person will not be perceptible to others. In the matter of sound also the same differences of perception will be noted. On a very still night one can hear the sugar canes growing. Most people find the cry of a bat to be beyond their range. The eye cannot discern intervals of less than one-fiftieth of a second. Atmospheric vibration does not become sound until a considerable frequency is attained. Every movement we make displaces air but our sense of touch does not inform us of it, but if we stand in a sunbeam the dust particles will show that it is so. Our sense of feeling will not register above certain degrees of heat or below certain degrees of cold. Sensation, moreover, is not indefinitely sustained, as anyone may learn who will follow the ticking of a watch for five minutes continuously.
But quite apart from the sense and range of our perceptions, the equality of a sense-impression is found to vary with different persons, affecting them each in a different way. We find that people have "tastes" in regard to form, colour, flavour, scent, sound, fabric and texture. The experience is too general to need illustration, but we may gather thence that, in relation to the nervous system of man, every material body and state of matter has a variable effect. These remarks will clear the ground for a statement upon the probable effect a crystal may have upon a sensitive person.
MATERIALS AND CONDITIONS
The crystal is a clear pellucid piece of quartz or beryl, sometimes oval in shape but more generally spherical. It is accredited with highly magnetic qualities, capable of producing in a suitable subject a state analogous to the ordinary "waking trance" of the hypnotists. It is believed that all bodies convey, or are the vehicles of certain universal property called od or odyle (od-hyle), which is not regarded as a force but as an inert and passive substance underlying the more active forces familiar to us in kinetic, calorific and electrical phenomena. In this respect it holds a position analogous to the argon of the atmosphere, and is capable of taking up the vibrations of those bodies to which it is related and which it invests. It would perhaps not be amiss to regard it as static ether. Of itself it has no active properties, but in its still, well-like depths, it holds the potentiality of all magnetic forces.
This odyle is particularly potent in certain bodies and one of these is the beryl or quartz. It produces and retains more readily in the beryl than in most other bodies the images communicated to it by the subconscious activity of the seer. It is in the nature of a sensitized film which is capable of recording thought forms and mental images as the photographic film records objective things. The occultist will probably recognize in it many of the properties of the "astral light," which is often spoken of in this connection.
The mind or soul of man has two aspects: the attentive or waking consciousness, directed to the things of the external world; and the subconscious, which is concerned with the things of the interior world. Each of these spheres of the mind has its voluntary and automatic phases, a fact which is usually lost sight of, inasmuch as the automatism of the mind is frequently confounded with the subconscious. All purposive action tends to become automatic, whether it be physical or mental, sensory or psychic.
The soul in this connection is to be regarded as the repository of all that complex of emotions, thoughts, aspirations, impressions, perceptions, feelings, etc., which constitute the inner life of man. The soul is none the less a fact because there are those who bandy words about its origin and nature.
Reichenbach has shown by a series of experiments that the same substance affected different patients in diverse manners.
Community of sensation is as common a phenomenon as community of thought between a hypnotizer and his subject, and what are called sympathetic pains are included in common experience. Sensitive persons will simulate all the symptoms of a virulent disease, e.g. mock measles. The phenomena of psychometry reveal the fact of bodies being able to retain records and of the human possibility of reviving these records as sensations and thought images, although there is no direct community of sensation between an inanimate object and the nervous organism of a sensitive. It need not, therefore, be a matter of surprise that the crystal can exert a very definite and sensible effect upon the nervous organism of a certain order of subjects. It does not affect all alike nor act in a uniform and constant manner on those whom it does so affect. The modifications of sensibility taking place in the subject or sensitive render the action of the agent a variable quantity. Where its action is more or less rapid and remarkable, however, the quartz or beryl crystal may be regarded as the most effective agent for producing clairvoyance.
In other cases the concave mirror, either of polished copper or black japan, will be found serviceable. In certain cases where the faculty is already developed but lying in latency, any shining surface will suffice to bring it into activity. Ecstatic vision was first induced in Jacob Boehme by the sun's rays falling upon a bowl of water which caught and dazzled his eyes while he was engaged in the humble task of cobbling a pair of shoes. In consequence of this exaltation of the visual sense we have those remarkable works, The Aurora, The Four Complexions, Signatura Rerum, and many others, with letters and commentaries which, in addition to being of a spiritual nature, are also to be regarded as scholarly when referred to their source. In Boehme's case, as in that of Swedenborg, whose faculty did not appear until he was fifty-four years of age, it would appear that the faculty was constitutional and already developed, waiting only the conditions which should bring it into active operation.
The agent most suitable for developing clairvoyance cannot therefore be definitely prescribed. It must remain a matter of experiment with the subject himself. That there are some persons in whom the psychic faculties are more prone to activity than in others is certain, and it would appear also that these faculties are native in some by spiritual or hereditary succession, which fact is evident from their genitures as interpreted by astrology. Many planets in flexed signs and a satellitium in the nadir or lower angle of the horoscope is a certain indication of extreme nervous sensibility and predisposition to telaesthenic impressions, though this observation does not cover all the instances before me. It is true, however, where it applies. The dominant influence of the planet Neptune in a horoscope is also to be regarded as a special indication of some form of psychic activity, as I have frequently observed.
But among those who are gifted in the direction spoken of, all are not clairvoyant. The most common form of psychic disturbance is involuntary clairaudience, and telaesthesia is not perhaps less general. St. Paul indicates a variety of such psychic "gifts," e.g. the gifts of prophecy, of healing, of understanding, etc.; but these may also be regarded in quite a mundane sense. The development among the early Christians of spiritual gifts, visions, hearing, speaking in foreign tongues, psychic healing, etc., appears to have given rise to a variety of exceptional experiences by which they were induced to say "we cannot but speak the things we have seen and heard." "One star differs from another in glory," says St. Paul, and this diversity of spiritual gifts proceeds from the celestial world, and is so ordered that each may fulfil the part required of him in the economy of life.
Psychic tradition is as important a fact as is physical heredity. The latter is a factor of immense importance as affecting the constitution and quality of the organism in and through which the soul is required to function. But psychic tradition is that which determines the power and faculty brought to bear upon the physical organism. Past evolution is not a negligible quantity, and its effects are never wasted or lost to the individual. We are what we are by reason of what we have already been, as well individually as racially. "The future is, the past unfolded" or "entered upon by a new door," as it has been well said. We do not suddenly acquire faculties, we evolve them by effort and successive selection. In our upward striving for liberty we specialize along certain lines which appear to us to be those offering either the least resistance or the most ready means of self-preservation, liberty and well-being. Hence some evolve a special faculty for money-making and, as schoolboys, will be expert traders of alley-taws, jack-knives, toffee and all sorts of kickshaws. Others of another bent or list will traffic in knowledge to the abounding satisfaction of their masters and the jealous pride of their form.
So that psychic tradition while disposing some to the speedy revelation of an already acquired faculty, disposes others to the more arduous but not less interesting work of acquiring such faculty. And because the spiritual needs of mankind are ever of primary importance, there are always to be found those in whom the power of spiritual interpretation is the dominant faculty, such persons being the natural channels of intercourse between the superior and inferior worlds. The physical body of man is equipped with a corresponding order of microbic life which acts as an organic interpreter, translating the elements of food into blood, nerve, fibre, tissue and bone agreeably to the laws of their being. What I have to say in this place is addressed especially to those who would aspire to the faculty of clear vision and in whom the psychic powers are striving towards expression. Every person whose life is not wholly sunk in material and selfish pleasures but in whom the aspiration to a higher and better life is a hunger the world cannot satisfy, has within himself the power to see and know that which he seeks behind the veil of the senses. Nature has never produced a desire she cannot satisfy. There is no hope, however vague, that the soul cannot define, and no aspiration, however high, that the wings of the spirit cannot reach. Therefore be patient and strive. To others I would say: Be content. All birds cannot be eagles. The nightingale has a song and the humming bird a plumage the eagle can never possess. The nightingale may sing to the stars, the humming bird to the flowers, but the eagle, whose tireless eyes gaze into the heart of day, is uncompanioned in its lofty loneliness amid the mountain tops.
Edited by Jade Ashcroft
Author: Sepharial
