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Clairvoyance and Occult Powers

by William Walker Atkinson · English · Gutenberg #12480 · 515,767 chars · public domain (US)

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Title: Clairvoyance and Occult Powers

Author: William Walker Atkinson


        
Release date: May 1, 2004 [eBook #12480]
                Most recently updated: October 28, 2024

Language: English

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*** START OF THE PROJECT GUTENBERG EBOOK CLAIRVOYANCE AND OCCULT POWERS ***

CLAIRVOYANCE AND OCCULT POWERS

INCLUDING
CLAIRVOYANCE, CLAIRAUDIENCE
PREMONITION AND IMPRESSIONS
CLAIRVOYANT PSYCHOMETRY
CLAIRVOYANT CRYSTAL-GAZING
DISTANT CLAIRVOYANCE
PAST CLAIRVOYANCE
FUTURE CLAIRVOYANCE
SECOND-SIGHT
PREVISION
CLAIRVOYANT DEVELOPMENT
ASTRAL-BODY TRAVELING
ASTRAL-PLANE PHENOMENA
PSYCHIC INFLUENCE--Personal
 and Distant
PSYCHIC ATTRACTION
PSYCHIC HEALING
TELEPATHY
MIND-READING
THOUGHT TRANSFERENCE and
 other PSYCHIC PHENOMENA

By

Swami Panchadasi

Author of "The Human Aura," "The Astral World," Etc.

1916







SYNOPSIS OF THE LESSONS


LESSON I
THE ASTRAL SENSES
The skeptical person who "believes only the evidence of his senses." The
man who has much to say about "horse sense." "Common Sense" versus
Uncommon Senses. The ordinary five senses are not the only senses. The
ordinary senses are not as infallible as many think them. Illusions of the
five physical senses. What is back of the organs of physical sense. All
senses an evolution of the sense of feeling. How the mind receives the
report of the senses. The Real Knower behind the senses. What the
unfolding of new senses means to man. The super-physical senses. The
Astral Senses. Man has seven physical senses, instead of merely five. Each
physical sense has its astral sense counterpart. What the astral senses
are. Sensing on the astral plane. How the mind functions on the astral
plane, by means of the astral senses. The unfolding of the Astral Senses
opens up a new world of experience to man.


LESSON II
TELEPATHY vs. CLAIRVOYANCE
The two extra physical senses of man. The extra sense of "the presence of
other living things." The "telepathic sense." How man may sense the
presence of other living things apart from the operation of his ordinary
five physical senses. This power is strongly developed in savages and
barbarians, but has become atrophied in most civilized men, by continued
disuse. It is now vestigal in civilized man, but may be developed by
practice. Animals have this extra sense highly developed, and it plays a
very important part in their protection from enemies; their capture of
prey, etc. The strange actions of dogs, horses, etc., explained. How the
geese saved Rome by reason of this sense. All hunters have experienced
evidences of the existence of this sense on the part of animals. The
physical telepathic sense. How it operates. Interesting instances of its
possession by animals, and savage tribes. Women possess it strongly. The
distinction between this form of thought-transference and clairvoyance.


LESSON III
TELEPATHY EXPLAINED
What "telepathy" means. The mental process by which one "knows at a
distance." The sending and receiving of waves and currents of thought and
feeling. Thought vibrations, and how they are caused. The part played by
the cerebrum, cerebellum, and medulla oblongata--the three brains of man.
The part played by the solar plexus and other great nervous centres. How
thought messages are received. How states of emotional excitement are
transmitted to others. The Pineal Gland: what it is, and what it does. The
important part it plays in telepathy and thought-transference. Mental
atmospheres. Psychic atmospheres of audiences, towns, houses, stores, etc.
Why you are not affected by all thought vibrations in equal measure and
strength. How thought vibrations are neutralized. Affinities and
repulsions between different thought vibrations. Interesting facts
concerning telepathy. Scientific explanations of telepathy.


LESSON IV
SCIENTIFIC TELEPATHY
The important investigations of the Society for Psychical Research. True
telepathy and pseudo-telepathy; how they are distinguished by scientists.
Strict tests imposed in investigations. The celebrated "Creery
Experiments," and how they were conducted. The elaboration of the
"guessing" game. Seventeen cards chosen right, in straight succession.
Precautions against fraud or collusion. Two hundred and ten successes out
of a possible three hundred and eighty-two. Science pronounces the results
as entirely beyond the law of coincidences and mathematical probability;
and that the phenomena were genuine and real telepathy. Still more
wonderful tests. Telepathy an incontestable reality. "A psychic force
transmitting ideas and thoughts." Interesting cases of spontaneous
telepathy, scientifically proven. Extracts from the scientific records.
Cold scientific reports read like a romance, and prove beyond doubt the
reality of this great field of phenomena.


LESSON V
MIND-READING, AND BEYOND
What "Mind-Reading" is. The two phases of Mind-Reading. Mind-Reading with
physical contact; and without physical contact. Why the scientific
investigators make the distinction. Why science has been over-cautious;
and how it falls short of the full understanding of contact Mind-Reading.
How the thought-waves flow along the nerves of the projector and
recipient. Like telegraphy over wires, as compared with the wireless
method. How to learn by actual experience, and not alone by reading books.
How to experiment for yourself; and how to obtain the best results in
Mind-Reading. The working principles of Mind-Reading stated. Full
directions and instruction given for the successful performance of the
interesting feats. This lesson is really a little manual of
practical instruction in Mind-Reading, and the higher phases of
Thought-Transference. The person carefully studying and applying the
principles taught therein should become very proficient in both private
and public manifestations.


LESSON VI
CLAIRVOYANT PSYCHOMETRY
What Clairvoyance really is; and what it is not. The faculty of acquiring
super-normal knowledge of facts and happening at a distance, or in past or
future time, independent of the ordinary senses, and independent of
telepathic reading of the minds of others. The different kinds of
Clairvoyance described. What is Psychometry? Clairvoyant en rapport
relations on the astral plane, with distant, past or future happenings and
events; by means of a connecting material link. How to obtain the psychic
affinity or astral relation to other things by means of a bit of stone,
lock of hair, article of wearing apparel, etc. Interesting instances of
clairvoyant psychometry. How to go about the work of psychometrizing. How
to develop the power. How to secure the best conditions; and what to do
when you have obtained them. Psychometry develops the occultist for still
higher clairvoyant powers.


LESSON VII
CLAIRVOYANT CRYSTAL-GAZING
The second great method of securing clairvoyant en rapport relations with
the astral plane. How the crystal, magic-mirror, etc., serves to focus the
psychic energy of the clairvoyant person. The crystal serves the purpose
of a psychic microscope or telescope. How crystals tend to become
polarized to the vibrations of their owner. Why crystals should be
preserved for the personal use of their owners. The use of crystals, or
other forms of shining objects, by different peoples in ancient and modern
times. How they are employed in Australia, New Zealand, Fiji Islands,
South America, etc., by the primitive tribes. Various substitutes for the
crystal. Full directions for Crystal Gazing. Complete instructions and
warnings. All stages described, from the first "milky mist" to the clearly
defined "psychic photograph." The Astral Tube, and the part it plays in
Crystal Gazing. A complete little text-book of the subject.


LESSON VIII
CLAIRVOYANT REVERIE
The higher forms of Clairvoyance, and how they may be cultivated and
acquired. Trance conditions not essential to highest Clairvoyance,
although often connected therewith. In Clairvoyant Reverie, the
clairvoyant does not become unconscious; but merely "shuts out" the
outside world of sights and sounds. Shifting the consciousness from the
physical plane to the astral. Clairvoyant Reverie may be safely and
effectively induced by mental concentration alone. Artificial methods
dangerous, and not advised by best authorities. Abnormal conditions not
desirable. The "one pointed" mind. The Clairvoyant "day dream" or "brown
study." False "psychic development." Use of hypnotic drugs strongly
condemned. Scientific psychological methods stated and taught. The laws of
attention and concentration of the mind. How Clairvoyance develops by this
method. The true occult instruction given fully.


LESSON IX
SIMPLE CLAIRVOYANCE
What the Clairvoyant senses in Simple Clairvoyance. Perception of the
Aura, and Auric Emanations of others; Psychic Vibrations; Astral Colors;
Thought Currents, Waves and Vibrations, etc., are features of Simple
Clairvoyance. The beautiful kaleidoscopic spectacle of the Auric changes.
The Prana Aura, and its appearances. The Mental and Emotional Aura, and
its many interesting phases. Perception of Astral Thought-Forms. Other
Astral Phenomena. The Astral World, and its Myriad Manifestations. Strange
aspects of Astral Visioning. "Seeing through a Brick-wall." The X-Ray
Vision. Reading from closed books, sealed envelopes, etc., and how it is
explainable. Seeing into the depths of the earth, and the occult
explanation thereof. The Laws and Principles of this Extraordinary Power.
Magnifying and Diminishing Clairvoyant Vision. A wonderful field for
experiment opened out for the student.


LESSON X
CLAIRVOYANCE OF DISTANT SCENES
The characteristics of Space Clairvoyance. The Astral Seeing of Distant
Scenes; and through intervening objects. Remarkable instances of this
power, well authenticated and established. Interesting and instructive
historical cases recorded and explained. Testimony of the Society for
Psychical Research concerning this phase of Clairvoyance. The interesting
case of W.T. Stead, the celebrated English writer, who went down on the
"Titanic." The important testimony of Swedenborg, the eminent religious
teacher. Other well-authenticated cases happening to well-known persons.
The evidence collected by the Society for Psychical Research. Interesting
German case. Why so many cases of this kind happen when the person is on
his death-bed, or seriously ill. Why such experiences often occur in
dreams. Actual "appearance" of persons at a distance, and how explained.
Important and interesting facts recited in connection with this phase of
Clairvoyance.


LESSON XI
CLAIRVOYANCE OF THE PAST
The clairvoyant perception of the facts, events and happenings of past
time. There is no difference in the nature of this strange phenomenon,
whether the past time be but five minutes or else five thousand years. How
is it possible to "see" a thing that no longer exists? The "just how" of
this strange happening. Nothing could be perceived if it had actually
disappeared from existence. But nothing entirely disappears in fact. On
the astral plane are recorded all things, events and happenings since the
beginning of the present world-cycle. The "Akashic Records;" or the
"Astral Light;" constitute the great record books of the past. The
clairvoyant gaining access to these may read the past like a book.
Analogies in physical science. Interesting scientific facts. What
astronomy teaches on the subject. How the records of the past are stored.
How they are read by the clairvoyant. A fascinating subject clearly
presented and explained.


LESSON XII
CLAIRVOYANCE OF THE FUTURE
The clairvoyant power manifest in all forms of perception of facts,
happenings and events of future time. Explanation of Prophecy, Prevision,
Foretelling, Second-Sight, etc. These powers not supernatural; but are
merely the development of the clairvoyant faculties. How may a thing be
"seen" years before it really exists. Nothing could be seen, unless it
existed in some form, at least potential and latent. Keen perception of
the subconscious faculties. Subconscious reasoning from cause to effect.
Coming events cast their shadows before. Fate vs. Free-Will. "Time is but
a relative mode of regarding things." "Events may, in some sense, exist
always, both past and future." Time like a moving-picture reel, containing
the future scene at the present moment, though out of sight. Analogy of
dream-time. An Absolute Consciousness in which past, present and future
exist as a single perception. A glimpse of a transcendental truth. How to
acquire the faculty of Future-Clairvoyance.


LESSON XIII
SECOND-SIGHT, PREVISION, ETC.
Many persons, in all times, in all lands, have possessed the gift of
looking into the future. Not a superstition, but a scientific fact. The
Investigations of the scientific bodies. The Society for Psychical
Research, and its reports on this phase of Clairvoyance. Interesting case
told by a leading Theosophist. Tragedy and Funeral foreseen by Clairvoyant
Prevision, or Second-Sight. Historical instances. George Fox, the Quaker,
and his Second-Sight. The prophecy of the Death of Caesar. Biblical
instances. The celebrated case of Cazotte, which has become a matter of
history. How Cazotte foretold the coming of the French Revolution,
including the fate of eminent personages present at the time of the
prophecy. A startling occurrence, well worthy of careful study. The
historical case of the assassination of Spencer Perceval, Chancellor of
the Exchequer. Other well-authenticated cases. Symbolic visions. Irish and
Scotch cases.


LESSON XIV
ASTRAL-BODY TRAVELING
Astral visioning in Clairvoyance, and visioning by means of the Astral
Body. The difference between the two phases of clairvoyant phenomena. The
characteristics of Astral-Body traveling. How one traveling in the Astral
Body may "see all around him," instead of merely gazing at an astral
picture. Limitations of Astral-Body visioning. What the Astral-Body really
is; and what it is like. How it disengages itself from the physical body,
and travels in space. Many persons "travel in the astral" during ordinary
sleep. Occult teachings regarding Astral-Body traveling. How dying persons
often travel in the astral-body, before death. Many interesting cases
cited, all well-authenticated by scientific investigation. Society for
Psychical Research's records and reports on such cases. Dangers of
uninstructed persons going out on the astral, except in dream state.
"Fools rush in where angels fear to tread." A timely warning. A most
important and interesting subject.


LESSON XV
STRANGE ASTRAL PHENOMENA
Additional phases of Astral Phenomena. Projection of Thought-Forms.
Something between ordinary Clairvoyance and Astral-Body perception. What a
Thought-Form is. How it is created. What it does. Where it goes. How a
portion of one's consciousness is projected in a Thought-Form. Using a
Thought-Form as at cut-post, or observation point. How things appear when
viewed from a Thought-Form. A wonderful phase of occult phenomena.
Advantages and disadvantages of this form of clairvoyant visioning. Hindu
Psychic Magic, and how it is performed. Remarkable illusory effects
produced by Hindu Magicians. All is explained when the principle of the
creation and projection of Thought-Forms is understood. Why the Hindus
excel in this phase of occultism. An interesting description of Hindu
Magic feats. The power of concentrated "visualization." The phenomena of
Levitation, or the moving of articles at a distance. The occult
explanation of this phenomenon. Natural explanation for so-called
"super-natural" occurrence.


LESSON XVI
PSYCHIC INFLUENCE: ITS LAWS AND PRINCIPLES
The laws and principles underlying the power of one mind to influence and
affect another mind. More than ordinary telepathy. The inductive power of
mental vibrations. Everything is in vibration. Mental vibrations are much
higher in the scale than are physical vibrations. What "induction" is. How
a mental state, or an emotional feeling, tends to induce a similar state
in another mind. Many instances cited. The different degrees of vibratory
influence, and what causes the difference. The contagious effect of a
"strong feeling." Why a strong desire hag a dynamic effect in certain
cases. The power of visualization in Psychic Influence. The Attractive
Power of Thought. The effect of Mental Concentration. Focusing your
Forces. Holding the mind to a state of "one-pointedness." Why the
occultist controls his imagination. Suggestions as to practice, and rules
of development. A few easily-mastered principles which give you the key to
the whole of this wonderful subject.


LESSON XVII
PERSONAL PSYCHIC INFLUENCE OVER OTHERS
Psychic Influence exerted over others, when in their presence. Different
degrees of the influence. Possession of this power by Alexander the Great,
Napoleon Bonaparte, Julius Caesar, and other great leaders of men. The
ability to influence others is a sure sign of the possession of this
psychic power. The Three Underlying Principles of Psychic Influence. The
importance of strong desire to influence and exert power. The importance
of clear, positive mental pictures of what effect you wish to produce. The
importance of the firm concentration of your mind on the subject. The
creation of a positive psychic atmosphere. The Positive Psychic Aura. How
to project your Psychic Power. The Psychic Struggle between two persons.
How to handle yourself in such conflicts of Psychic Power. How to
Neutralize the Psychic Power of others, and thus disarm them. The Occult
Shield of Defence. Valuable directions regarding practice and development
of Psychic Power. Scientific Exercises for Development. Important Rules of
Practice.


LESSON XVIII
PSYCHIC INFLUENCE AT A DISTANCE
Psychic Influence over others, manifested when they are distant from the
person exerting the influence. Distance no obstacle. Psychic Induction at
Long-Range. How to create the en rapport condition with the other person.
How to protect yourself against such influence at a distance. The Psychic
Armor. Psychometric Method of producing Distant En Rapport Condition. To
proceed when the en rapport condition is secured. The scientific
explanation of the old tales about sorcery, witchcraft, super-natural
influence, etc. The effect of fear, and belief, on the mind of the other
person. The effect of Denial. The secret of many strange cases made plain.
Some typical cases. The Master-Key which unlocks the doors of many
Mysteries. Low forms of Occultism, and how they may be defeated. Dangerous
Teachings in some quarters. Warnings against their use. The Astral Tube;
how it is erected, used and employed. A simple, plain explanation of a
puzzling occult manifestation. Self-Protection.


LESSON XIX
LAWS OF PSYCHIC ATTRACTION
How psychic vibrations tend to attract to their creator other persons
vibrating along the same lines; and things having a relation to the things
thought of. Harmony and Inharmony in the Psychic World. The Law of Psychic
Attraction. The Law of Psychic Repulsion. An important phase of Astral
Phenomena. The Law works two ways. It draws other persons and things to
you; and you to other persons and things. How the men of "big business"
operate under this Law of Attraction. How scheming exploiters of the
public actually "treat the public" by psychic means. The various forms of
psychic influence employed by persons of this kind. The Law of Attraction,
and how it works out in Business Life. The scientific facts behind the
outward appearance of things. Instances and examples of the working out of
these laws and principles. The Law of Psychic Attraction is as constant
and invariable as the great Law of Gravitation, or Magnetic Attraction.
The Co-Relation of Thoughts and Things. How we may create our own
environment by Psychic Influence.


LESSON XX
PSYCHIC AND MAGNETIC HEALING
The Psychic Principles underlying the many forms of psychic or mental
healing. Many theories--one set of principles. Psychic Healing as old as
the race. The Basic Principles of Psychic Healing. The Physiological
Principles involved. How the Astral Body is used in Psychic Healing. Human
Magnetism, and what it really is. All about Prana. The Laying-on of Hands
in Healing; and what is back of it. What happens in Magnetic Healing. The
Secret of Absent Healing. Space no barrier in Psychic Healing. The Human
Aura and Psychic Healing. The Secret of Suggestive Therapeutics. The
effect of the "affirmations" of the healers. How the Healing Cults obtain
good results. Self-Healing by Psychic Power. Absent Healing by Psychic
Power. How to "treat" others by Absent Treatment. Valuable Instructions
and Practical Methods of Psychic Healing. The whole subject condensed, and
made plain, so that it may be applied by any person of average
intelligence. No fanciful theories; only plain, practical facts for actual
application.




INTRODUCTION.


In preparing this series of lessons for students of Western lands, I have
been compelled to proceed along lines exactly opposite to those which I
would have chosen had these lessons been for students in India. This
because of the diametrically opposite mental attitudes of the students of
these two several lands.

The student in India expects the teacher to state positively the
principles involved, and the methods whereby these principles may be
manifested, together with frequent illustrations (generally in the nature
of fables or parables), serving to link the new knowledge to some already
known thing. The Hindu student never expects or demands anything in the
nature of "proof" of the teachers statements of principle or method; in
fact, he would regard it as an insult to the teacher to ask for the same.
Consequently, he does not look for, or ask, specific instances or
illustrations in the nature of scientific evidence or proof of the
principles taught. He may ask for more information, but solely for the
purpose of bringing out some point which he has not grasped; but he avoids
as a pestilence any question seeming to indicate argument, doubt of what
is being taught him, or of the nature of a demand for proof or evidence.

The Western student, on the other hand, is accustomed to maintaining the
skeptical attitude of mind--the scientific attitude of doubt and demand
for proof--and the teacher so understands it. Both are accustomed to
illustrations bringing out the principles involved, but these
illustrations must not be fanciful or figurative--they must be actual
cases, well authenticated and vouched for as evidence. In short, the
Western teacher is expected to actually "prove" to his students his
principles and methods, before he may expect them to be accepted. This, of
course, not from any real doubt or suspicion of the veracity or ability of
the teacher, but merely because the Western mind expects to question, and
be questioned, in this way in the process of teaching and learning.

Consequently, in this series of lessons, I have sought to follow the
Western method rather than the Hindu. So far as is possible, I have
avoided the flat positive statement of principles and methods, and have
sought to prove each step of the teaching. Of course, I have been
compelled to assume the existence of certain fundamental principles, in
order to avoid long and technical metaphysical and philosophical
discussions. I have also had to content myself with the positive flat
assertion of the existence of the Astral Plane, Akashic Records, Prana,
etc., which are fundamental postulates of Hindu philosophy and occult
science--for these are established solely by the experience of those who
are able to function on the higher planes themselves. But, beyond this I
have sought to prove by direct and positive evidence (adapted to the
Western mind) every step of my teaching and methods.

In offering this scientific proof, I have purposely omitted (except in a
few instances) all mention of occult or psychic phenomena occurring in
India, and have confined myself to instances occurring in Western lands to
Western persons. Moreover, I have avoided quoting and citing Hindu
authorities, and have, instead, quoted and cited from authorities well
known and respected in Western lands, such as the Society for Psychical
Research, and the prominent scientists interested in the work of the said
society. In this way I have sought to furnish the Western student with
examples, cases, and illustrations familiar to him, and easily referred
to. Had I cited Indian cases, I might be accused of offering proof that
could not be easily verified; and quoting persons unknown to my readers.
There is a wealth of such cases and illustration in India, naturally, but
these as a rule are traditional and not available in printed form; and
these would not likely be very satisfactory to the Western student.

I must, however, positively and firmly state that while these cases and
illustrations, these quotations and citations, are purely Western, the
principles they illustrate and prove are among the oldest known to Hindu
occult science and philosophy. In fact, having been accepted as proved
truth in India, for centuries past, there is very little demand for
further proof thereof on the part of the Hindus. In the Western world,
however, these things are comparatively new, and must be proved and
attested accordingly. So, as I have said, I have cut the cloth of my
instruction to conform with the pattern favored for the Western garment of
knowledge. So far as the illustrations and cases, the quotations and
citations are concerned--these are purely Western and familiar to the
student. But, when it comes to the principles themselves, this is another
matter--I must be pardoned for stating that these are the outgrowth of
Hindu thought and investigation, and that he who would discover their
roots must dig around the tree of the Wisdom of the East, which has stood
the storms and winds of thousands of years. But the branches of this
mighty tree are wide-spreading, and there is room for many Western
students to rest in its shade and shelter.

In these lessons I have referred occasionally to my two little books,
entitled "The Astral World," and "The Human Aura," respectively. To those
who are interested in these subjects, I recommend these little books; they
are sold at a nominal price, and contain much that will be helpful to the
student of Hindu Occult Science. They are not required, however, to
complete the understanding of the subjects treated upon in these lessons,
and are mentioned and recommended merely as supplementary reading for the
student who wishes to take little "side excursions" away from the main
trip covered in these lessons.

I trust that my students will find the pleasure and satisfaction in
studying these lessons that I have in writing them.

SWAMI PANCHADASI.





LESSON I.

THE ASTRAL SENSES.


The student of occultism usually is quite familiar with the crass
individual who assumes the cheap skeptical attitude toward occult matters,
which attitude he expresses in his would-be "smart" remark that he
"believes only in what his senses perceive." He seems to think that his
cheap wit has finally disposed of the matter, the implication being that
the occultist is a credulous, "easy" person who believes in the existence
of things contrary to the evidence of the senses.

While the opinion or views of persons of this class are, of course,
beneath the serious concern of any true student of occultism, nevertheless
the mental attitude of such persons are worthy of our passing
consideration, inasmuch as it serves to give us an object lesson regarding
the childlike attitude of the average so-called "practical" persons
regarding the matter of the evidence of the senses.

These so-called practical persons have much to say regarding their senses.
They are fond of speaking of "the evidence of my senses." They also have
much to say about the possession of "good sense" on their part; of having
"sound common sense"; and often they make the strange boast that they have
"horse sense," seeming to consider this a great possession. Alas, for the
pretensions of this class of persons. They are usually found quite
credulous regarding matters beyond their everyday field of work and
thought, and accept without question the most ridiculous teachings and
dogmas reaching them from the voice of some claimed authority, while they
sneer at some advanced teaching which their minds are incapable of
comprehending. Anything which seems unusual to them is deemed "flighty,"
and lacking in appeal to their much prized "horse sense."

But, it is not my intention to spend time in discussing these
insignificant half-penny intellects. I have merely alluded to them in
order to bring to your mind the fact that to many persons the idea of
"sense" and that of "senses" is very closely allied. They consider all
knowledge and wisdom as "sense;" and all such sense as being derived
directly from their ordinary five senses. They ignore almost completely
the intuitional phases of the mind, and are unaware of many of the higher
processes of reasoning.

Such persons accept as undoubted anything that their senses report to
them. They consider it heresy to question a report of the senses. One of
their favorite remarks is that "it almost makes me doubt my senses." They
fail to perceive that their senses, at the best, are very imperfect
instruments, and that the mind is constantly employed in correcting the
mistaken report of the ordinary five senses.

Not to speak of the common phenomenon of color-blindness, in which one
color seems to be another, our senses are far from being exact. We may,
by suggestion, be made to imagine that we smell or taste certain things
which do not exist, and hypnotic subjects may be caused to see things that
have no existence save in the imagination of the person. The familiar
experiment of the person crossing his first two fingers, and placing them
on a small object, such as a pea or the top of a lead-pencil, shows us how
"mixed" the sense of feeling becomes at times. The many familiar instances
of optical delusions show us that even our sharp eyes may deceive
us--every conjuror knows how easy it is to deceive the eye by suggestion
and false movements.

Perhaps the most familiar example of mistaken sense-reports is that of the
movement of the earth. The senses of every person report to him that the
earth is a fixed, immovable body, and that the sun, moon, planets, and
stars move around the earth every twenty-four hours. It is only when one
accepts the reports of the reasoning faculties, that he knows that the
earth not only whirls around on its axis every twenty-four hours, but that
it circles around the sun every three hundred and sixty-five days; and
that even the sun itself, carrying with it the earth and the other
planets, really moves along in space, moving toward or around some unknown
point far distant from it. If there is any one particular report of the
senses which would seem to be beyond doubt or question, it certainly would
be this elementary sense report of the fixedness of the earth beneath our
feet, and the movements of the heavenly bodies around it--and yet we know
that this is merely an illusion, and that the facts of the case are
totally different. Again, how few persons really realize that the eye
perceives things up-side-down, and that the mind only gradually acquires
the trick of adjusting the impression?

I am not trying to make any of you doubt the report of his or her five
senses. That would be most foolish, for all of us must needs depend upon
these five senses in our everyday affairs, and would soon come to grief
were we to neglect their reports. Instead, I am trying to acquaint you
with the real nature of these five senses, that you may realize what they
are not, as well as what they are; and also that you may realize that
there is no absurdity in believing that there are more channels of
information open to the ego, or soul of the person, than these much used
five senses. When you once get a correct scientific conception of the real
nature of the five ordinary senses, you will be able to intelligently
grasp the nature of the higher psychic faculties or senses, and thus be
better fitted to use them. So, let us take a few moments time in order to
get this fundamental knowledge well fixed in our minds.

What are the five senses, anyway. Your first answer will be: "Feeling,
seeing, hearing, tasting, smelling." But that is merely a recital of the
different forms of sensing. What is a "sense," when you get right down to
it? Well, you will find that the dictionary tells us that a sense is a
"faculty, possessed by animals, of perceiving external objects by means of
impressions made upon certain organs of the body." Getting right down to
the roots of the matter, we find that the five senses of man are the
channels through which he becomes aware or conscious of information
concerning objects outside of himself. But, these senses are not the
sense-organs alone. Back of the organs there is a peculiar arrangement of
the nervous system, or brain centres, which take up the messages received
through the organs; and back of this, again, is the ego, or soul, or mind,
which, at the last, is the real KNOWER. The eye is merely a camera; the
ear, merely a receiver of sound-waves; the nose, merely an arrangement of
sensitive mucous membrane; the mouth and tongue, simply a container of
taste-buds; the nervous system, merely a sensitive apparatus designed to
transmit messages to the brain and other centres--all being but part of
the physical machinery, and liable to impairment or destruction. Back of
all this apparatus is the real Knower who makes use of it.

Science tells us that of all the five senses, that of Touch or Feeling was
the original--the fundamental sense. All the rest are held to be but
modifications of, and specialized forms of, this original sense of
feeling. I am telling you this not merely in the way of interesting and
instructive scientific information, but also because an understanding of
this fact will enable you to more clearly comprehend that which I shall
have to say to you about the higher faculties or senses.

Many of the very lowly and simple forms of animal life have this one sense
only, and that but poorly developed. The elementary life form "feels" the
touch of its food, or of other objects which may touch it. The plants also
have something akin to this sense, which in some cases, like that of the
Sensitive Plant, for instance, is quite well developed. Long before the
sense of sight, or the sensitiveness to light appeared in animal-life, we
find evidences of taste, and something like rudimentary hearing or
sensitiveness to sounds. Smell gradually developed from the sense of
taste, with which even now it is closely connected. In some forms of lower
animal life the sense of smell is much more highly developed than in
mankind. Hearing evolved in due time from the rudimentary feeling of
vibrations. Sight, the highest of the senses, came last, and was an
evolution of the elementary sensitiveness to light.

But, you see, all these senses are but modifications of the original sense
of feeling or touch. The eye records the touch or feeling of the
light-waves which strike upon it. The ear records the touch or feeling of
the sound-waves or vibrations of the air, which reach it. The tongue and
other seats of taste record the chemical touch of the particles of food,
or other substances, coming in contact with the taste-buds. The nose
records the chemical touch of the gases or fine particles of material
which touch its mucous membrane. The sensory-nerves record the presence of
outer objects coming in contact with the nerve ends in various parts of
the skin of the body. You see that all of these senses merely record the
contact or "touch" of outside objects.

But the sense organs, themselves, do not do the knowing of the presence of
the objects. They are but pieces of delicate apparatus serving to record
or to receive primary impressions from outside. Wonderful as they are,
they have their counterparts in the works of man, as for instance: the
camera, or artificial eye; the phonograph, or, artificial ear; the
delicate chemical apparatus, or artificial taster and smeller; the
telegraph, or artificial nerves. Not only this, but there are always to be
found nerve telegraph wires conveying the messages of the eye, the ear,
the nose, the tongue, to the brain--telling the something in the brain of
what has been felt at the other end of the line. Sever the nerves leading
to the eye, and though the eye will continue to register perfectly, still
no message will reach the brain. And render the brain unconscious, and no
message will reach it from the nerves connecting with eye, ear, nose,
tongue, or surface of the body. There is much more to the receiving of
sense messages than you would think at first, you see.

Now all this means that the ego, or soul, or mind, if you prefer the
term--is the real Knower who becomes aware of the outside world by means
of the messages of the senses. Cut off from these messages the mind would
be almost a blank, so far as outside objects are concerned. Every one of
the senses so cut off would mean a diminishing or cutting-off of a part of
the world of the ego. And, likewise, each new sense added to the list
tends to widen and increase the world of the ego. We do not realize this,
as a rule. Instead, we are in the habit of thinking that the world
consists of just so many things and facts, and that we know every possible
one of them. This is the reasoning of a child. Think how very much smaller
than the world of the average person is the world of the person born
blind, or the person born deaf! Likewise, think how very much greater and
wider, and more wonderful this world of ours would seem were each of us to
find ourselves suddenly endowed with a new sense! How much more we would
perceive. How much more we would feel. How much more we would know. How
much more we would have to talk about. Why, we are really in about the
same position as the poor girl, born blind, who said that she thought that
the color of scarlet must be something like the sound of a trumpet. Poor
thing, she could form no conception of color, never having seen a ray of
light--she could think and speak only in the terms of touch, sound, taste
and smell. Had she also been deaf, she would have been robbed of a still
greater share of her world. Think over these things a little.

Suppose, on the contrary, that we had a new sense which would enable us to
sense the waves of electricity. In that case we would be able to "feel"
what was going on at another place--perhaps on the other side of the
world, or maybe, on one of the other planets. Or, suppose that we had an X
Ray sense--we could then see through a stone wall, inside the rooms of a
house. If our vision were improved by the addition of a telescopic
adjustment, we could see what is going on in Mars, and could send and
receive communications with those living there. Or, if with a microscopic
adjustment, we could see all the secrets of a drop of water--maybe it is
well that we cannot do this. On the other hand, if we had a well-developed
telepathic sense, we would be aware of the thought-waves of others to such
an extent that there would be no secrets left hidden to anyone--wouldn't
that alter life and human intercourse a great deal? These things would
really be no more wonderful than is the evolution of the senses we have.
We can do some of these things by apparatus designed by the brain of
man--and man really is but an imitator and adaptor of Nature. Perhaps, on
some other world or planet there may be beings having seven, nine or
fifteen senses, instead of the poor little five known to us. Who knows!

But it is not necessary to exercise the imagination in the direction of
picturing beings on other planets endowed with more senses than have the
people of earth. While, as the occult teachings positively state, there
are beings on other planets whose senses are as much higher than the
earth-man's as the latter's are higher than those of the oyster, still we
do not have to go so far to find instances of the possession of much
higher and more active faculties than those employed by the ordinary man.
We have but to consider the higher psychical faculties of man, right here
and now, in order to see what new worlds are open to him. When you reach
a scientific understanding of these things, you will see that there really
is nothing at all supernatural about much of the great body of wonderful
experiences of men in all times which the "horse sense" man sneeringly
dismisses as "queer" and "contrary to sense." You will see that these
experiences are quite as natural as are those in which the ordinary five
senses are employed--though they are super-physical. There is the greatest
difference between supernatural and super-physical, you must realize.

All occultists know that man has other senses than the ordinary five,
although but few men have developed them sufficiently well to use them
effectively. These super-physical senses are known to the occultists as
"the astral senses." The term "Astral," used so frequently by all
occultists, ancient and modern, is derived from the Greek word "astra,"
meaning "star." It is used to indicate those planes of being immediately
above the physical plane. The astral senses are really the counterparts of
the physical senses of man, and are connected with the astral body of the
person just as the physical senses are connected with the physical body.
The office of these astral senses is to enable the person to receive
impressions on the astral plane, just as his physical senses enable him to
receive impressions on the physical plane. On the physical plane the mind
of man receives only the sense impressions of the physical organs of
sense; but when the mind functions and vibrates on the astral plane, it
requires astral senses in order to receive the impressions of that plane,
and these, as we shall see, are present.

Each one of the physical senses of man has its astral counterpart. Thus
man has, in latency, the power of seeing, feeling, tasting, smelling, and
hearing, on the astral plane, by means of his five astral senses. More
than this, the best occultists know that man really has seven physical
senses instead of but five, though these two additional senses are not
unfolded in the case of the average person (though occultists who have
reached a certain stage are able to use them effectively). Even these two
extra physical senses have their counterparts on the astral plane.

Persons who have developed the use of their astral senses are able to
receive the sense impressions of the astral plane just as clearly as they
receive those of the physical plane by means of the physical senses. For
instance, the person is thus able to perceive things occurring on the
astral plane; to read the Akashic Records of the past; to perceive things
that are happening in other parts of the world; to see past happenings as
well; and in cases of peculiar development, to catch glimpses of the
future, though this is far rarer than the other forms of astral sight.

Again, by means of clairaudience, the person may hear the things of the
astral world, past as well as present, and in rare cases, the future. The
explanation is the same in each case--merely the receiving of vibrations
on the astral plane instead of on the physical plane. In the same way,
the astral senses of smelling, tasting, and feeling operate. But though we
have occasional instances of astral feeling, in certain phases of psychic
phenomena, we have practically no manifestation of astral smelling or
tasting, although the astral senses are there ready for use. It is only in
instances of travelling in the astral body that the last two mentioned
astral senses, viz., smell and taste, are manifested.

The phenomena of telepathy, or thought transference, occurs on both the
physical and the mental plane. On the physical plane it is more or less
spontaneous and erratic in manifestation; while on the astral plane it is
as clear, reliable and responsive to demand as is astral sight, etc.

The ordinary person has but occasional flashes of astral sensing, and as a
rule is not able to experience the phenomenon at will. The trained
occultist, on the contrary, is able to shift from one set of senses to the
other, by a simple act or effort of will, whenever he may wish to do so.
Advanced occultists are often able to function on both physical and astral
planes at the same time, though they do not often desire to do so. To
vision astrally, the trained occultist merely shifts his sensory mechanism
from physical to astral, or vice versa, just as the typewriter operator
shifts from the small-letter type to the capitals, by simply touching the
shift-key of his machine.

Many persons suppose that it is necessary to travel on the astral plane,
in the astral body, in order to use the astral senses. This is a mistake.
In instances of clairvoyance, astral visioning, psychometry, etc., the
occultist remains in his physical body, and senses the phenomena of the
astral plane quite readily, by means of the astral senses, just as he is
able to sense the phenomena of the physical plane when he uses the
physical organs--quite more easily, in fact, in many instances. It is not
even necessary for the occultist to enter into the trance condition, in
the majority of cases.

Travel in the astral body is quite another phase of occult phenomena, and
is far more difficult to manifest. The student should never attempt to
travel in the astral body except under the instruction of some competent
instructor.

In Crystal Gazing, the occultist merely employs the crystal in order to
concentrate his power, and to bring to a focus his astral vision. There is
no supernatural virtue in the crystal itself--it is merely a means to an
end; a piece of useful apparatus to aid in the production of certain
phenomena.

In Psychometry some object is used in order to bring the occulist "en
rapport" with the person or thing associated with it. But it is the astral
senses which are employed in describing either the past environment of the
thing, or else the present or past doings of the person in question, etc.
In short, the object is merely the loose end of the psychic ball of twine
which the psychometrist proceeds to wind or unwind at will. Psychometry
is merely one form of astral seeing; just as is crystal gazing.

In what is known as Telekinesis, or movement at a distance, there is found
the employment of both astral sensing, and astral will action accompanied
in many cases by actual projection of a portion of the substance of the
astral body.

In the case of Clairvoyance, we have an instance of the simplest form of
astral seeing, without the necessity of the "associated object" of
psychometry, or the focal point of the crystal in crystal gazing.

This is true not only of the ordinary form of clairvoyance, in which the
occultist sees astrally the happenings and doings at some distant point,
at the moment of observation; it is also true of what is known as past
clairvoyance, or astral seeing of past events; and in the seeing of future
events, as in prophetic vision, etc. These are all simply different forms
of one and the same thing.

Surely, some of you may say, "These things are supernatural, far above the
realm of natural law--and yet this man would have us believe otherwise."
Softly, softly, dear reader, do not jump at conclusions so readily. What
do you know about the limits of natural law and phenomena? What right have
you to assert that all beyond your customary range of sense experience is
outside of Nature? Do you not realize that you are attempting to place a
limit upon Nature, which in reality is illimitable?

The man of a generation back of the present one would have been equally
justified in asserting that the marvels of wireless telegraphy were
supernatural, had he been told of the possibility of their manifestation.
Going back a little further, the father of that man would have said the
same thing regarding the telephone, had anyone been so bold as to have
prophesied it. Going back still another generation, imagine the opinion of
some of the old men of that time regarding the telegraph. And yet these
things are simply the discovery and application of certain of Nature's
wonderful powers and forces.

Is it any more unreasonable to suppose that Nature has still a mine of
undiscovered treasure in the mind and constitution of man, as well as in
inorganic nature? No, friends, these things are as natural as the physical
senses, and not a whit more of a miracle. It is only that we are
accustomed to one, and not to the other, that makes the astral senses seem
more wonderful than the physical. Nature's workings are all
wonderful--none more so than the other. All are beyond our absolute
conception, when we get down to their real essence. So let us keep an open
mind!




LESSON II.

TELEPATHY vs. CLAIRVOYANCE.


In this work I shall use the term "clairvoyance" in its broad sense of
"astral perception," as distinguished from perception by means of the
physical senses. As we proceed, you will see the general and special
meanings of the term, so there is no necessity for a special definition or
illustration of the term at this time.

By "telepathy," I mean the sending and receiving of thought messages, and
mental and emotional states, consciously or unconsciously, by means of
what may be called "the sixth sense" of the physical plane. There is, of
course, a form of thought transference on the astral plane, but this I
include under the general term of clairvoyance, for reasons which will be
explained later on.

You will remember that in the preceding chapter I told you that in
addition to the five ordinary physical senses of man there were also two
other physical senses comparatively undeveloped in the average person.
These two extra physical senses are, respectively, (1) the sense of the
presence of other living things; and (2) the telepathic sense. As I also
told you, these two extra physical senses have their astral counterparts.
They also have certain physical organs which are not generally recognized
by physiologists or psychologists, but which are well known to all
occultists. I shall now consider the first of the two above-mentioned
extra physical senses, in order to clear the way for our consideration of
the question of the distinction between ordinary telepathy and that form
of clairvoyance which is its astral counterpart.

There is in every human being a sense which is not generally recognized as
such, although nearly every person has had more or less experience
regarding its workings. I refer to the sense of the presence of other
living things, separate and apart from the operation of any of the five
ordinary physical senses. I ask you to understand that I am not claiming
that this is a higher sense than the other physical senses, or that it has
come to man in a high state of evolution. On the contrary, this sense came
to living things far back in the scale of evolution. It is possessed by
the higher forms of the lower animals, such as the horse, dog, and the
majority of the wild beasts. Savage and barbaric men have it more highly
developed than it is in the case of the civilized man. In fact, this
physical sense may be termed almost vestigal in civilized man, because he
has not actively used it for many generations. For that matter, the
physical sense of smell is also deficient in man, and for the same reason,
whereas in the case of the lower animals, and savage man, the sense of
smell is very keen. I mention this for fear of misunderstanding. In my
little book, "The Astral World," I have said: "All occultists know that
man really has seven senses, instead of merely five, though the
additional two senses are not sufficiently developed for use in the
average person (though the occultist generally unfolds them into use)."
Some have taken this to mean that the occultist develops these two extra
physical senses, just as he does certain higher psychic or astral
faculties. But this is wrong. The occultist, in such case, merely
re-awakens these two senses which have been almost lost to the race. By
use and exercise he then develops them to a wonderful proficiency, for use
on the physical plane.

Now, this sense of the presence of other living beings is very well
developed in the lower animals, particularly in those whose safety depends
upon the knowledge of the presence of their natural enemies. As might be
expected, the wild animals have it more highly developed than do the
domesticated animals. But even among the latter, we find instances of this
sense being in active use--in the case of dogs, horses, geese, etc.,
especially. Who of us is not familiar with the strange actions of the dog,
or the horse, when the animal senses the unseen and unheard presence of
some person or animal? Very often we would scold or punish the animal for
its peculiar actions, simply because we are not able to see what is
worrying it. How often does the dog start suddenly, and bristle up its
hair, when nothing is in sight, or within hearing distance. How often does
the horse grow "skittish," or even panicky, when there is nothing within
sight or hearing. Domestic fowls, especially geese, manifest an uneasiness
at the presence of strange persons or animals, though they may not be
able to see or hear them. It is a matter of history that this sense, in a
flock of geese, once saved ancient Rome from an attack of the enemy. The
night was dark and stormy, and the trained eyesight and keen hearing of
the Roman outposts failed to reveal the approach of the enemy. But, the
keen sense of the geese felt the presence of strange men, and they started
to cackle loudly, aroused the guard, and Rome was saved. Skeptical persons
have sought to explain this historical case by the theory that the geese
heard the approaching enemy. But this explanation will not serve, for the
Roman soldiers were marching about on their posts and guard-duty, and the
geese remained silent until they sensed the approach of the small number
of the enemy's scouts, when they burst into wild cries. The ancient
Romans, themselves, were under no illusion about the matter--they
recognized the existence of some unusual power in the geese, and they gave
the animals the full credit therefor.

Hunters in wild and strange lands have told us that often when they were
lying concealed for the purpose of shooting the wild animals when they
came within range, they have witnessed instances of the existence of this
strange faculty in the wild beasts. Though they could not see the
concealed hunters, nor smell them (as the wind was in the other direction)
all of a sudden one or more of the animals (generally an old female) would
start suddenly, and a shiver would be seen to pass over its body; then it
would utter a low warning note, and away would fly the pack. Nearly every
hunter has had the experience of watching his expected game, when all of a
sudden it would start off with a nervous jerk, and without waiting to
sniff the air, as is usual, would bolt precipitately from the scene.
Moreover, many beasts of prey are known to sense the presence of their
natural prey, even when the wind is in the other direction, and there is
no sound or movement made by the crouching, fearstricken animal. Certain
birds seem to sense the presence of particular worms upon which they feed,
though the latter be buried several inches in the earth, or in the bark of
trees.

Savage man also has this faculty developed, as all travellers and
explorers well know. They are as keen as a wild animal to sense the
nearness of enemies, or, in some cases, the approach of man-eating beasts.
This does not mean that that these savages are more highly developed than
is civilized man--quite the reverse. This is the explanation: when man
became more civilized, and made himself more secure from his wild-beast
enemies, as well as from the sudden attacks of his human enemies, he began
to use this sense less and less. Finally, in the course of many
generations, it became almost atrophied from disuse, and ceased reporting
to the brain, or other nerve centres. Or, if you prefer viewing it from
another angle, it may be said that the nerve centres, and brain, began to
pay less and less attention to the reports of this sense (trusting more to
sight and hearing) until the consciousness failed to awaken to the
reports. You know how your consciousness will finally refuse to be
awakened by familiar sounds (such as the noise of machinery in the shop,
or ordinary noises in the house), although the ears receive the
sound-waves.

Well, this is the way in the case of this neglected sense--for the two
reasons just mentioned, the average person is almost unaware of its
existence. Almost unaware I have said--not totally unaware. For probably
every one of us has had experiences in which we have actually "felt" the
presence of some strange person about the premises, or place. The effect
of the report of this sense is particularly noticed in the region of the
solar plexus, or the pit of the stomach. It manifests in a peculiar,
unpleasant feeling of "gone-ness" in that region--it produces a feeling of
"something wrong," which disturbs one in a strange way. This is generally
accompanied by a "bristling up," or "creepy" feeling along the spine. The
organs registering the presence of a strange or alien creature consist of
certain delicate nerves of the surface of the skin, generally connected
with the roots of the downy hair of the body--or resting where the hair
roots would naturally be, in the case of a hairless skin. These seem to
report directly to the solar-plexus, which then acts quickly by reflex
action on the other parts of the body, causing an instinctive feeling to
either fly the scene or else to crouch and hide oneself. This feeling, as
may be seen at once, is an inheritance from our savage ancestors, or
perhaps from our lowly-animal ancestral roots. It is a most unpleasant
feeling, and the race escapes much discomfort by reason of its comparative
absence.

I have said that occultists have developed, or rather re-developed this
sense. They do this in order to have a harmonious well-developed
seven-fold sense system. It increases their general "awareness." Certain
other knowledge of the occultist neutralizes the unpleasant features of
the manifestation of this sense, and he finds it often a very valuable
adjunct to his senses of seeing and hearing, particularly in the cases in
which he is approached by persons having antagonistic or hostile feelings
toward him, as in such cases this faculty is particularly active. In
connection with the telepathic sense (to be described a little further on)
this sense operates to give a person that sense of warning when approached
by another person whose feelings are not friendly to him, no matter how
friendly the outward appearance of that person may be. These two extra
senses co-operate to give a person that instinctive feeling of warning,
which all of us know in our own experience.

This particular, as well as the telepathic sense, may be cultivated or
developed by anyone who wishes to take the time and trouble to accomplish
the work. The principle is simple--merely the same principle that one uses
in developing any of the other physical attributes, namely, use and
exercise. The first step (a) is the recognition of the existence of the
sense itself; then (b) the attention given to its reports; then (c)
frequent use and exercise. Just think of how you would proceed to develop
any of the five ordinary senses--the hearing, sight, or touch, for
instance--then follow the same process in the cultivation of this extra
sense, or two senses, and you will accomplish the same kind of results.

Now, let us consider the other extra physical sense--the "telepathic"
sense, or sense of becoming aware of the thought-waves, or emotional
waves, of other persons. Now, as strange as this may appear to some
persons--the most of persons in fact--this telepathic faculty is not a
"higher" faculty or sense, but is really a comparatively low one. Just
like the sense just described, it is possessed in a higher degree by many
of the lower animals, and by primitive and savage man. That which really
is "higher" in this kind of psychic phenomena is the manifestation of that
higher form of telepathy--by use of the astral counterpart of this
sense--which we shall consider, later, under the name of clairvoyance, for
this is really a particular phase of clairvoyance.

As strange as it may appear to some of you, the lower animals possess a
kind of telepathic sense. An animal is usually aware of your feelings
toward it, and your purposes regarding it. Domestic animals lose some of
this by generations of confinement, while the wild animals have the sense
highly developed. But even some of the domestic animals have more or less
of it. You will readily recognize this fact if you have ever tried to
"cut out" a certain animal from a herd or flock. You will find that the
animal in some way has sensed your designs upon it, no matter how
indirectly you approach it, and it will begin circling around the other
animals, twisting in and out in its endeavors to be lost to your sight.
The other animals, likewise, will seem to know that you are after only
that particular one, and will manifest but little fright or distrust,
comparatively.

I have frequently seen this thing, in my own country and in others, among
poultry raisers. The poultryman will think, to himself, "Now, I am going
to get that black hen with the yellow legs--that fat, clumsy one," and he
will move toward the flock slowly and with an air of unconcern. But, lo!
as soon as he gets near the creatures, that black hen will be seen edging
her way to the outer circle of the flock, on the opposite side from the
man. When the man moves around to her side, she will be found to have
plunged into the crowd, and it is hard to find her. Sometimes she will
actually try to sneak off, and conceal herself in some dark corner, or
back of some large object. Every poultryman will smile when this
occurrence is mentioned to him--he knows by experience that hens have a
way of sensing what he has in his mind regarding them.

Moreover, as every farmer knows, the crow family has a most uncanny way of
sensing the intentions of the farmer who is trying to destroy them, and
shows great sagacity in defeating those intentions. But, while the crow is
a very intelligent bird--one of the wisest of the bird family, in
fact--it obtains its knowledge of what is in the mind of the man not alone
from "figuring on his intentions," but rather from that instinctive
sensing of his mental states. The hen, as all know, is a very stupid bird,
showing but little intelligent activity. But, nevertheless, she is very
quick about sensing the poultryman's designs on her, though generally very
stupid about planning out a skillful escape.

Every owner of dogs, cats and horses, has had many opportunities for
observing the manifestation of this sense on the part of those animals.
Every dog feels the emotional states of his owner, and others. The horse
knows when his owner seeks to throw the halter over his neck, or when, on
the contrary, he is merely walking through the field. Cats sense their
owners' feelings and thoughts, and often resent them. Of course, the lower
animals can sense merely elementary mental states, and generally _only_
emotional states, as their minds are not developed so as to interpret the
more complex mental states. Primitive men likewise almost instinctively
sense the feelings and designs of other men. They do not reason the thing
out, but rather merely "feel" the ideas and designs of the others. The
women of the lower races are more adept in interpreting these sense
reports than are the men. Women are more sensitive, as a rule, than are
men--on any point on the scale of development.

When we come to consider ordinary telepathy in the case of men of
civilized countries, we find a more complex state of affairs. While
civilized man, as a whole, has lost some of the quick telepathic
perception of the lower races, he has, in some exceptional cases, acquired
a faculty of receiving and interpreting more complex thought-forms and
mental states. The investigations of the Society for Psychical Research,
and those of private investigators as well, have shown us that a picture
of a complicated geometrical design held in the mind of one person may be
carried to and received by the mind of another person, who reproduces the
design on paper. In the same way, complicated thoughts have been
transmitted and received. But these are only exceptional cases. In many
cases this sense seems almost dead in the ordinary civilized individual,
except when aroused in exceptional cases.

But, nevertheless, the majority of persons have occasional flashes of
telepathy--just enough to make them realize that "there is something in
it." The renewed interest in the subject, of late years, has directed the
public mind to the phenomena of telepathy, and, consequently, more persons
are now taking note of the cases of thought-transference coming under
their personal notice. It must be remembered, of course, that all of us
are constantly receiving thought-waves, and feeling thought-influence,
unconsciously. I am speaking now only of the conscious perception of the
thought-waves.

Many investigators have so developed their telepathic sense that they are
able, at times, to obtain wonderful test results. But, it has been a
source of disappointment to many of them to discover that at other times,
under apparently similar conditions, their success was very slight. So
true is this that many authorities have accepted the theory that telepathy
is more or less spontaneous, and cannot be produced to order. This theory
is true as far as it goes, but there is a side of the case that these
investigators overlook, probably because of their lack of the occult
principles involved in the phenomena. I mean this: that their most
brilliant successes have been obtained by reason of their unconscious
"switching on" of the astral telepathic sense, the clairvoyant sense.
While in this condition, they obtained startling results; but the next
time they tried, they failed to awaken the astral sense, and, therefore,
had to depend entirely upon the physical telepathic sense, and,
consequently, their results were comparatively poor.

You will understand the difference and distinction between physical-sense
telepathy, and astral-sense telepathy, if you will carefully consider the
nature of each, as I shall now present it to you. I ask your close
attention to what I shall have to say on this subject in the remaining
pages of this chapter. Do not pass over these explanations as "dry," for
unless you have a clear fundamental understanding of the thing, you will
never be able to get the best results. This is true of every phase of
learning, physical as well as psychical--one must get started right, in
order to obtain the best results.

In the first place, every thought process, every emotional activity,
every creation of ideas, is accompanied by a manifestation of force--in
fact, is the result of the manifestation of a force. Without entering at
all into the question of what mind is, in itself, we may rest firmly on
the natural fact that every manifestation of mental or emotional activity
is the result of an action of the brain or nervous system, manifesting in
a form of vibrations. Just as in the case of the manifestation of
electricity in which certain chemical elements are consumed, or
transformed, so in the case of mental or emotional activity there is a
consuming or transformation of the substance of which the nervous system
is composed. When I say "nervous system" in this connection, I include the
brain, or brains of man--for these are but a part of his great nervous
system in which all emotional or mental activity is manifested.

Moreover, just as there is no real destruction of matter in any of
Nature's processes--all seeming destruction being but a transformation--so
in the case before us there is a transformation of the energy released in
the thought or emotional process. We may grasp this idea more clearly if
we consider what takes place into transformation of electrical energy. For
instance, transmit a strong current of electricity over a fine wire, or
filament of carbon, and lo! the current is transformed into light. Use
another kind of channel of transmission, and the current is transformed
into heat. Every electric light, or electric heating apparatus is proof
of this. In the same way, the electric current is sent into space in the
form of wireless waves. These waves coming in contact with certain forms
of apparatus are transformed into forms of force which are registered and
interpreted by the wireless operator.

In the same way, the telepathic waves of energy are sent forth by the
activity released by the thought or emotion state. These waves travel in
every direction, and when they come in contact with physical apparatus
sufficiently sensitive to register them, they may be reproduced or
retransformed into thought or mental states similar to those which
originally sent them forth. You talk into the receiver of the telephone,
and the sound waves are transformed into waves of electricity. These
electric waves travel over the wires, and on reaching the other end of the
telephone circuit are again transformed into sound-waves which are heard
by the ear of the listener. Well, then, when your brain sends out thought
waves, these travel until they are received by the apparatus in the brain
of another person, when they are re-transformed into thoughts of the same
kind that originally caused the thought-waves. I will have much more to
say on this subject in the next chapter. I will pause here to point out
the difference between the phenomena of this form of telepathy, and the
higher form which is really a phase of clairvoyance.

Now, in the case of what may be called a clairvoyant-telepathy, or astral
telepathy, the ordinary thought-waves play but a small part. Instead of
these, there is a transmission of force along the channels of the astral
plane. It is almost impossible to describe the phenomena of the astral
plane in the terms of the physical. I may illustrate the matter, in a
general way, by saying that is something like your astral self actually
extending itself out until it touches the astral self of the other person,
and thus actually "feels" the astral activities there, instead of it being
a case of something like waves travelling along space between brain and
brain. Do you get this clearly? This is about as near to it as I can
explain it to you at this place. Telepathy is simply a matter of the
transmission and receiving of waves of vibratory force which have
travelled along the ether between two persons. But clairvoyance or
astral-telepathy is something like your mind being extended out until it
actually touches the mind of the other person and sees what is there.

I shall have much to say regarding the working out of the processes of
clairvoyance, as we proceed. I have merely given the above explanation for
the purpose of distinguishing between ordinary telepathy and clairvoyance,
so as to prevent you from falling into a common error. Now let us consider
the phenomena of ordinary telepathy--this is very wonderful in itself,
although it is on a lower plane of activity than its astral or clairvoyant
counterpart.




LESSON III.

TELEPATHY EXPLAINED.


Telepathy, meaning Thought-Transference, bears a misleading title.
Literally translated, it means "suffering at a distance," or, perhaps,
"feeling pain at a distance." The name should really indicate "knowing at
a distance," in order to be properly descriptive. But as the term has
acquired a forced meaning by reason of years of usage, it will probably be
continued in popular favor. After all, names do not count, so long as the
meaning is accepted and understood.

While the term itself has been generally used in the sense of conscious
and deliberate sending and receiving of thought-waves, there is a far
wider field of phenomena really covered by it, viz., the unconscious
sending and receiving of mental and emotional vibrations. I shall take up
this phase of the subject in a moment, after I have called your attention
to the mechanism whereby the waves of thought and emotion are transmitted.

In the last chapter, you will remember that I called your attention to the
fact that there is a manifestation of energy or force (in the form of
vibrations) in every mental or emotional state. This is true not only in
the case of deep thought or vivid feeling, but also in the case of general
mental "feelings," and emotional states. During such manifestations there
is a radiation of mental or emotional vibrations from the brain or nervous
centres of the system, which flows out in all directions just as do light
and wireless electricity. The principal seats or centres of these
radiations are (1) the several brains of man, viz., the cerebrum,
cerebellum, and the medulla oblongata, respectfully; and (2) the several
great centres of nerve substance in the human system, called the plexi,
such as the solar plexus, etc.

The vibrations arising from emotional excitement are sent out principally
from the plexi, or great centres of the sympathetic nervous system. Those
arising from the more strictly mental states emanate from certain centres
and points of the brain, or brains, of the person manifesting them.
Certain forms of these vibrations constitute the real essence of what is
generally called "human magnetism," which will be treated upon in the
proper place in these lessons.

I do not think it advisable to go into the technical details of the
generation and mechanism of transmission of these thought and emotional
vibrations, in these lessons. To understand the same would require a
technical knowledge of physiology and organic chemistry, which is not
possessed by the average person. Moreover, such details are neither
interesting nor instructive to the general student of occultism. But, I
think it proper to give at least a brief description of the receiving of
such vibratory-waves by other individuals.

In the first place, every great plexus, or groups of nerve ganglia, in the
human system is a receiving station, as well as a sending station. A
person manifesting strong emotional excitement tends to awaken similar
states in the nervous centres of other persons in whom the conditions are
favorable. This explains why the vibrations of anger, fear, panic, are so
contagious. It also explains the strong effect of the vibrations emanating
from the nerve centres controlling the reproductive system, in certain
cases of strong sexual excitation. Each human sympathetic nervous system
contains many receiving stations where emotional vibrations are received,
and where they tend to be transformed into similar feeling in the
receiving system, unless neutralized by other mental and emotional states
in the person.

When we come to consider the apparatus by which is received the vibrations
arising from what may be called "purely mental" operations of the brain,
such as intellectual thought, constructive imagination, etc., we find a
more specialized arrangement, as might be expected. There are several
minor receiving points of mental vibrations, regarding which I do not
consider it worth while to go into detail, because of the technical
features involved. The principal apparatus for receiving thought
vibrations of this kind is that which is known as the "pineal gland,"
which I shall now describe.

The pineal gland is a peculiar mass of nervous substance which is embedded
in the human brain, in a position near the middle of the skull almost
directly above the extreme top of the spinal column. It is shaped like a
small cone; and is of a reddish-gray color. It lies in front of the
cerebellum, and is attached to the floor of the third ventricle of the
brain. It contains a small quantity of peculiar particles of gritty,
sand-like substance, which are sometimes called "brain-sand." It derives
its scientific name from its shape, which, as I have said, resembles a
pine-cone. Physiologists are at sea regarding the function of this strange
organ, and generally content themselves with the statement that "its
functions are not understood." But occultists know that the pineal gland,
with its peculiar arrangement of nerve-cell corpuscles, and its tiny
grains of "brain-sand," is the physical telepathic receiving instrument.
Students of wireless telegraphy have noticed a startling resemblance
between the pineal gland and a part of the receiving instrument employed
in wireless telegraphy.

The thought vibrations coming in contact with the nervous system of the
receiving person, set up a peculiar vibration in the substance of the
pineal gland and thus the first step in the transformation of these
vibrations into thought-forms in the mind of the person is under way. The
remainder of the process is too technical, both in the physiological as
well as in the occult sense, to be taken up in detail at this place. The
student will do well to get the idea of the workings of wireless
telegraphy well fixed in his mind, for this will set up the right
conception of the working of ordinary telepathy, without the necessity of
complicated technical diagrams and descriptions.

And, now then, let us see what results from the sending forth and
receiving of these mental and emotional waves of force and energy. It is a
most interesting subject, I assure you. While the phenomena of the astral
plane is probably more fascinating to the average student, I would impress
upon you the importance of mastering the occult phenomena of the physical
plane, before passing on to that of the higher planes.

In the first place, as all occultists know, each person is constantly
surrounded with what has been called an "atmosphere" composed of mental
and emotional vibrations which are emanated from his personality. The
atmosphere of each person depends upon the general character of the
thoughts and feelings of the person in question. Consequently, as no two
persons are precisely alike in character, it follows that no two personal
atmospheres are exactly alike. Each person has a psychic atmosphere of his
or her own. These atmospheric vibrations do not extend very far from the
presence of the person, and, consequently affect only those coming near to
him.

In the same way, every group or crowd of persons has its own psychic
atmosphere, composed of a blending of the individual psychic atmospheres
of the persons composing the crowd, group or assemblage, and representing
the general average of the thought and feelings of the crowd. There are no
two group atmospheres exactly alike, for the reason that no two groups of
persons, large or small, are exactly alike. Actors know that each audience
which they face has its own psychic atmosphere, and the actors are
affected by it. Preachers, lawyers, and speakers in general are quite
aware of this fact, and freely admit it, though they may not be acquainted
with the causes or laws governing the phenomena.

Following the same psychic law, it will be found that every town or large
city, or even every small village or section of a larger town, will be
found to have its own distinctive psychic atmosphere, which is very
perceptible to strangers visiting the place, and which affect those who
take up their residence in the place. In large cities, it has been noticed
that every building has its own peculiar vibrations which arise from the
general character of those occupying it. Different church buildings
likewise reflect the character of the general habits of thought and
feeling of those worshipping in them. Likewise, certain business streets
have pleasant or unpleasant vibrations in their atmosphere, from the same
causes. Every person recognizes the truth of these statements, though but
few are able to account for the facts in a scientific manner.

The beginner in the study of psychic phenomena often asks how these things
can be, when the thought which has occasioned the vibrations have long
since passed away. The explanation is simple, when properly explained. It
is something like this: just as heat remains in a room after the stove has
ceased to throw out heat-waves, so do the vibrations of thought and
feeling persist long after the thought or feeling has died away. Or, if
you prefer a more material illustration, we may say that if a package of
perfumery has been opened in a room, and then removed, the air will remain
charged with the odor for a long time afterwards.

So, you see, the same principle applies in the case of psychic vibrations.
The person carries around with him the general atmosphere of his
characteristic mental and emotional vibrations. And, in the same way, the
house, store, church, street, town, or city, etc., is permeated with the
psychic vibrations of those who have frequented them. Nearly every one
realizes the different feeling that impresses him when he enters a strange
house, apartment, store or church. Each one has its own difference of
psychic effect. And, so does each person create his or her psychic effect
upon those coming in contact with him or her, or who comes into his or her
presence or vicinity.

The next question asked by the thoughtful new student is this: If persons
are constantly sending forth psychic vibrations, and if such vibrations
persist for some time, why are we not overwhelmed with the force of them;
and why are they not all so mixed up as to lose all their effect. I shall
now answer this very important question.

In the first place, though we are constantly affected more or less by the
multitude of psychic vibrations beating upon us, still the greater part of
them do not consciously impress us. For an example, we have but to
consider how few of the sounds or sights of a busy street are impressed
upon our consciousness. We hear and see only a few of the things which
attract our attention and interest. The rest are lost to us, although our
eyes and ears receive them all. In the same way, we are impressed only by
the stronger vibrations which reach us, and then only by those which we
have attracted to ourselves, or which prove attractive to us by reason of
our own likes and dislikes.

In the second place, the effect of certain thought vibrations is
neutralized by the effect of the vibrations of thoughts of an opposite
character. Just as a mixture of black and white produces the neutral color
of grey, so do two currents of opposing thought vibrations tend to resolve
themselves into a neutral vibration which has little or no effect upon
those coming in contact with them. You may think of numerous
correspondences to this in the world of material things. For instance, a
mixture of very hot and very cold water, will produce a neutral lukewarm
liquid, neither hot nor cold. In the same way, two things of opposing
taste characteristics, when blended, will produce a neutral taste having
but little effect upon one. The principle is universal, and is readily
understood.

In the third place, there is that which we may call an "affinity" between
thoughts and feelings of a similar character. Not only do the vibrations
of similar thoughts tend to coalesce and combine; but, more than this,
each one of us attracts to himself or herself the thought vibrations which
are in general accord with corresponding thoughts in our own minds, or
feelings in our own nature. Like attracts like. In the same way, the
character of our thoughts and feelings act to repel thought or emotional
vibrations of an opposite or inharmonious nature. As all occultists know,
everyone draws thought vibrations in harmony with his or her own; and also
repels thought vibrations of an inharmonious nature.

These are the general laws and principles governing the phenomena of this
phase of telepathic vibrations. There is much more to be said on the
subject, of course, but if you will note carefully the leading principles
and laws of manifestation just mentioned, you will be able to reason
correctly regarding any phase of this class of phenomena which may come
before you for attention. Once you learn a general rule, the rest becomes
merely a matter of application and interpretation. Let us now proceed to a
consideration of other phases of the general subject of telepathic
influence.

We now come to the phase of what may be called direct telepathy--that is
where a thought is consciously, and more or less purposely, directed
toward another person. We come across many interesting cases of this kind
where persons find themselves thinking intently of certain other persons,
and afterwards are told by the other persons that "I found myself thinking
intently about you, at such and such a time," etc. In some of these cases
it is difficult to determine which one started the thinking. Again, how
often do we find ourselves thinking of a person, when all of a sudden the
person comes into sight. Again, we think intently and earnestly about a
certain question; and then, all of a sudden, other folks whom we meet
begin talking to us about the same thing. These instances are too common
to need more than a passing notice.

A little more purpose is displayed in that class of phenomena in which we
intently wish that a certain person shall do a certain thing, and lo! we
soon learn that that certain person has done it. A number of years ago, a
popular writer wrote an article in which he mentioned what seemed to him
to be a curious instance of some form of mental influence or telepathy. He
said that he had found out that if he would sit down and carefully write a
letter to some person from whom he had not heard for a long time, and then
destroy the letter instead of sending it, he would be almost certain to
receive a letter from that person within a few days. He did not attempt to
account for the phenomenon, he merely called the attention of his readers
to it. Many persons have followed the suggestion, often with very
wonderful results. There is nothing miraculous, or supernatural about such
occurrences. It is merely one phase of telepathy. The concentrated thought
of the writer of the letter is directed toward the other person, and that
person begins to think of the first one; then he thinks he will write to
him; then he actually does write. Distance, space, and direction have no
importance in this experiment--it is not necessary to even know where the
second person is, in fact.

There are often found persons so closely in psychic harmony with each
other that they very often are able to ask questions and receive answers
from each other, even though great distances separate them. Some
particular times there is a better psychic harmony existing between the
same persons than is found at other times. All this, of course, affects
the success of the experiment. It is surprising what wonderful results
along these lines may be obtained by almost any person of average
intelligence, after a little careful, patient, conscientious practice.

But there have been phenomena obtained as the result of long series of
careful experiments which are, in a way, even more wonderful than these
somewhat less deliberate experiments just mentioned. I allude to the
experiments of a number of earnest, careful scientific students, who
surrounded themselves with every precaution against over-enthusiasm,
fraud, and coincidence. Prominent among this class of investigations we
find those conducted by the Society for Psychical Research, of England,
which really established a firm basis for the work of other investigators
who followed the general methods of the said society. In the following
chapter, I shall give you a somewhat extended statement of the results of
such investigations, because this information is important to every
student of psychic phenomena, not only because it establishes a firm
scientific basis for his studies and beliefs, but also because it gives
him important information which he may apply in the course of his own
experimental work.

I may mention that the investigations into the subject of telepathy, and
kindred subjects, under the auspices of the society just mentioned, were
conducted by men of careful scientific training and experience, and under
the general supervision and approval of the officers of the society, among
which have been numbered such eminent men as Prof. Henry Sidgwick, of
Cambridge University; Prof. Balfour Stewart, a Fellow of the Royal Society
of England; Rt. Hon. A.J. Balfour, the eminent English statesman; Prof.
William James, the eminent American psychologist; Sir William Crookes, the
great chemist and discoverer of physical laws, who invented the celebrated
"Crookes' Tubes," without which the discovery of the X Rays,
radio-activity, etc., would have been impossible; Frederick W.H. Myers,
the celebrated explorer of the astral planes, and writer upon psychic
phenomena; Sir Oliver Lodge, the popular English scientist; and other men
of international reputation and high standing. The character of these men
at once gives the stamp of honesty and scientific accuracy to all the work
of the society.

In order that you may understand the spirit which animated these
scientific investigators in their work of the exploration of this new and
strange region of Nature, I ask you to carefully read the following words
of the presidential address of Sir William Crookes, before the Royal
Society, at Bristol, England, in 1898. Remember, please, that this address
was made before an assemblage of distinguished scientists, many of them
rank materialists and, quite skeptical of all occult phenomena--this was
nearly twenty years ago, remember. Sir William Crookes, facing this
gathering, as its president, said:

"Were I now introducing for the first time these inquiries to the world of
science, I should choose a starting point different from that of old
(where we formerly began). It would be well to begin with Telepathy; with
that fundamental law, as I believe it to be, that thoughts and images may
be transferred from one mind to another without the agency of the
recognized organs of sense--that knowledge may enter the human mind
without being communicated in any hitherto known or recognized ways. * * *
If telepathy takes place, we have two physical facts--the physical change
in the brain of A, the suggestor, and the analogous physical change in the
brain of B, the recipient of the suggestion. Between these two physical
events there must exist a train of physical causes. * * * It is
unscientific to call in the aid of mysterious agencies, when with every
fresh advance in knowledge it is shown that either vibrations have powers
and attributes abundantly able to any demand--even the transmission of
thought.

"It is supposed by some physiologists that the essential cells of nerves
do not actually touch, but are separated by a narrow gap which widens in
sleep while it narrows almost to extinction during mental activity. This
condition is so singularly like a Branly or Lodge coherer (a device which
led to the discovery of wireless telegraphy) as to suggest a further
analogy. The structure of brain and nerve being similar, it is conceivable
that there may be present masses of such nerve coherers in the brain,
whose special function it may be to receive impulses brought from without,
through the connecting sequence of ether waves of appropriate order of
magnitude.

"Roentgen has familiarized us with an order of vibrations of extreme
minuteness as compared with the smallest waves with which we have hitherto
been acquainted: and there is no reason to suppose that we have here
reached the limit of frequency. It is known that the action of thought is
accompanied by certain molecular movements in the brain, and here we have
physical vibrations capable from their extreme minuteness of acting direct
upon individual molecules, while their rapidity approaches that of
internal and external movements of the atoms themselves. A formidable
range of phenomena must be scientifically sifted before we effectually
grasp a faculty so strange, so bewildering, and for ages so inscrutable,
as the direct action of mind upon mind.

"In the old Egyptian days, a well known inscription was carved over the
portal of the Temple of Isis: 'I am whatever has been, is, or ever will
be; and my veil no man hath yet lifted.' Not thus do modern seekers after
truth confront Nature--the word that stands for the baffling mysteries of
the Universe. Steadily, unflinchingly, we strive to pierce the inmost
heart of Nature, from what she is to reconstruct what she has been, and
to prophesy what she shall be. Veil after veil we have lifted, and her
face grows more beautiful, august and wonderful, with every barrier that
is withdrawn."

You will notice that this address made nearly twenty years ago, and from
the standpoint of physical science is in full accord with the ideas of
occultism as old as the hills. And yet, the speaker had worked out the
idea independently. He also investigated higher forms of psychic
phenomena, with results that startled the world. But, you will notice that
he does not attempt to give any other than purely physical laws the credit
for the ordinary phenomena of telepathy. And he was thoroughly right in
this, as we have seen. He escaped the common error of confusing
physical-sense phenomena with the phenomena of the astral-senses. Each
plane has its own phenomena--and each class is surely wonderful enough.
And, again, remember that both physical and astral phenomena are purely
natural; there is no need for seeking any supernatural agencies to account
for these natural facts.




LESSON IV.

SCIENTIFIC TELEPATHY.


The investigators of the Society for Psychical Research, of England,
started by giving a broad definition of Telepathy, as follows: "Telepathy
is the communication of impressions of any kind from one mind to another,
independently of the recognized channels of sense." They took the rational
position that the actual distance between the projector and the recipient
of the telepathic message is not material; and that all that is required
is such a separation of the two persons that no known operation of the
senses can bridge the space between them. They wisely held that telepathy
between two persons in the same room is as much telepathy as when the two
persons are located at opposite sides of the world.

The investigators then ruled out all instances of thought-transmission in
which there was even the slightest muscular contact between the projector
and the recipient. They held that though there might be genuine telepathy
in such cases, nevertheless, there was always the possibility of fraud or
collusion, or of unconscious muscular action on the part of the projector.
They demanded absolute and actual separation of the two persons, in order
that their experiments might be above suspicion. They were wise in this,
for while there is undoubtedly a psychic communication in the cases in
which there is the slight physical connection between the two persons (as
I shall point out to you a little further on), still the element of doubt
or suspicion must be entirely eliminated from a scientific test, in order
to render it valuable and valid.

They, therefore, confined their investigations in Telepathy to the two
following classes, viz.: (1) where actions are performed without physical
contact with the person willing; and (2) where some number, word, or card
is guessed apparently without any of the ordinary means of communication.
The investigators recognized the possibility that in the first of the
above-mentioned two classes of experiments there is a possibility of
suspicion of collusion, fraud, or unconscious suggestion, in the matter of
the motion of the eyes of the party, or some member of it, which might be
seized upon, perhaps unconsciously, by the recipient, and used to guide
him to the object which was being thought of by the projector or the
party. They sought to obviate this difficulty by blindfolding the
percipient, and by placing non-conductors of sound over his ears. But,
finally, they came to the conclusion that even these precautions might not
prove sufficient; and, accordingly, they devoted their attention to the
second class of experiments, in which all ordinary means of communication
between projector and recipient were impossible. They took the additional
precautions of limiting their circle to a small number of investigators of
scientific reputations, and well known to each other, always avoiding a
promiscuous company for obvious reasons.

One of the earliest series of investigations by these special committees
of investigators was that of the family of the Rev. A.M. Creery, in
Derbyshire, England. The children of this family had acquired a reputation
in what was known as the "guessing game," in which one of the children,
previously placed outside of the room, then returned to the room and
attempted to "guess" the name or location of some object agreed upon by
the party during her absence. The results were very interesting, and quite
satisfactory, and have frequently been referred to in works on the subject
written since that time. I think it well to give the results of this
series of experiments in some little detail, for they form a basis for
experiments on the part of those who read these lessons.

Prof. W.F. Barrett, Professor of Physics in the Royal College of Science
for Ireland, conducted the most of the experiments. The report to the
Society says: "We began by selecting the simplest objects in the room;
then chose names of towns, people, dates, cards out of a pack, lines from
different poems, etc., in fact, any thing or series of ideas that those
present could keep in their minds steadily. The children seldom made a
mistake. I have seen seventeen cards chosen by myself named right in
succession without any mistake. We soon found that a great deal depended
on the steadiness with which the ideas were kept before the minds of the
thinkers, and upon the energy with which they willed the ideas to pass. I
may say that this faculty is not by any means confined to the members of
one family; it is much more general than we imagine. To verify this
conclusion, I invited two of a neighbor's children to join us in our
experiments, with excellent results."

The report gives the methods of the experiments, as follows: "The inquiry
has taken place partly in Mr. Creery's house, and partly in lodgings, or
at a hotel occupied by some of our number. Having selected at random one
child, whom we desired to leave the room and wait at some distance, we
would choose a pack of cards, or write on a piece of paper a name of a
number which occurred to us at the moment. Generally, but not always, this
was shown to the members of the family present in the room; but no one
member was always present, and we were sometimes entirely alone. We then
recalled the child, one of us always assuring himself that, when the door
was suddenly opened, she was at a considerable distance, though this was
usually a superfluity of caution, as our habit was to avoid all utterances
of what was chosen. On re-entering, she stood--sometimes turned by us with
her face toward the wall, oftener with her eyes directed toward the
ground, and usually close to us and remote from the family--for a period
of silence varying from a few seconds to a minute, till she called out to
us some number, card, or whatever it might be."

In the first experiments, in "guessing" the name of objects, the child
guessed correctly six out of fourteen. She then guessed correctly the
name of small objects held in the hands of one of the committee--five
times out of six. She guessed fictitious names chosen by the
committee--five out of ten, at the first trial. The committee then tested
her by writing down the name of some object in the house, fixed at random,
and then, after all had thought intently of the thing, they sent for the
child and bade her try to find the thing thought of, the
thought-concentration of course continuing during the search. The result
is thus reported: "In this way I wrote down, among other things, a
hair-brush--it was brought; an orange--it was brought; a wine-glass--it
was brought; an apple--it was brought; and so on, until many objects had
been selected and found by the child."

Passing over the details of many other experiments we find that the
following remarkable results were obtained by the committee: "Altogether,
three hundred and eighty-two trials were made in this series. In the case
of letters of the alphabet, of cards, and of numbers of two figures, the
chances of success on a first trial would naturally be 25 to 1, 52 to 1,
and 89 to 1, respectively; in the case of surnames they would of course be
infinitely greater. Cards were far most frequently employed, and the odds
in their case may be taken as a fair medium sample, according to which,
out of a whole series of three hundred and eighty-two trials, the average
number of successes at the first attempt by an ordinary guesser would be
seven and one-third. Of our trials, one hundred and twenty-seven were
successes on the first attempt, fifty-six on the second, nineteen on the
third--MAKING TWO HUNDRED AND TWO, OUT OF A POSSIBLE THREE HUNDRED AND
EIGHTY-TWO!" Think of this, while the law of averages called for only
seven and one-third successes at first trial, the children obtained one
hundred and twenty-seven, which, given a second and third trial, they
raised to two hundred and two! You see, this takes the matter entirely out
of the possibility of coincidence or mathematical probability.

But this was not all. Listen to the further report of the committee on
this point: "The following was the result of one of the series. The thing
selected was divulged to none of the family, and five cards running were
named correctly on a first trial. The odds against this happening once in
a series were considerably over a million to one. There were other similar
batches, the two longest runs being eight consecutive guesses, once with
cards, and once with names; where the adverse odds in the former case were
over one hundred and forty-two millions to one; and in the other,
something incalculably greater." The opinion of eminent mathematicians who
have examined the above results is that the hypothesis of mere coincidence
is practically excluded in the scientific consideration of the matter. The
committee calls special attention to the fact that in many of the most
important tests none of the Creery family were cognizant of the object
selected, and that, therefore, the hypothesis of fraud or collusion is
absolutely eliminated. The committee naturally came to the conclusion
that the phenomena was genuine and real telepathy.

Prof. Balfour Stewart, LL.D., F.R.S., who was present at some of these
experiments, though not a member of the committee, expressed great
amazement at some of the results. He reports: "The thought-reader was
outside a door. The object or thing thought of was written on paper and
silently handed to the company in the room. The thought reader was then
called in, and in the course of a minute the answer was given. Definite
objects in the room, for instance, were first thought of, and in the
majority of the cases the answers were correct. Then numbers were thought
of, and the answers were generally right, though, of course, there were
some cases of error. The names of towns were thought of, and a good many
of these were right. Then fancy names were thought of. I was asked to
think of certain fancy names, and mark them down and hand them round to
the company. I thought of and wrote on paper, 'Blue-beard,' 'Tom Thumb,'
'Cinderella.' and the answers were all correct!"

The committee also conducted a number of experiments with other
recipients, with very satisfactory results. Colors were correctly guessed
with a percentage of successes quite beyond the average or probable
number. Names of towns in all parts of the world, were correctly "guessed"
by certain recipients with a wonderful degree of success. But, probably
most wonderful of all, was the correct reproduction of diagrams of
geometrical and other figures and shapes. In one case, the recipient, in a
series of nine trials, succeeded in drawing them all correctly, except
that he frequently reversed them, making the upper-side down, and the
right-hand side to the left. The Society, has published these reproduced
diagrams in its Illustrated reports, and they have convinced the most
skeptical of critics. Some of the diagrams were quite complicated,
unusual, and even grotesque, and yet they were reproduced with marvelous
accuracy, not in a hesitating manner, but deliberately and continuously,
as if the recipient were actually copying a drawing in full sight. Similar
results have been obtained by other investigators who have followed the
lead of these original ones.

So you see, the seal of scientific authority has been placed upon the
phenomena of telepathy. It is no longer in the realm of the supernatural
or uncanny. As Camille Flammarion, the eminent French scientist, has said:
"The action of one mind upon another at a distance--the transmission of
thought, mental suggestion, communication at a distance--all these are not
more extraordinary than the action of the magnet on iron, the influence of
the moon on the sea, the transportation of the human voice by electricity,
the revolution of the chemical constituents of a star by the analysis of
its light, or, indeed, all the wonders of contemporary science. Only these
psychic communications are of a more elevated kind, and may serve to put
us on the track of a knowledge of human nature. What is certain is: That
telepathy can and ought to be henceforth considered by Science as an
incontestable reality; that minds are able to act upon each other without
the intervention of the senses; that psychic force exists, though its
nature is yet unknown. * * * We say that this force is of a psychic order,
and not physical, or physiological, or chemical, or mechanical, because it
produces and transmits ideas and thoughts, and because it manifests itself
without the co-operation of our senses, soul to soul, mind to mind."

In addition to investigating the above mentioned classes of telepathic
phenomena, the English Society for Psychical Research investigated many
remarkable cases of a somewhat higher phase of telepathy. They took down
the stories told by persons deemed responsible, and then carefully
examined, and cross-examined other witnesses to the strange phenomena. The
record of these experiments, and investigations, fill a number of good
sized volumes of the Society's reports, which are well worth reading by
all students of the subject. They may be found in the libraries of nearly
any large city. I shall, however, select a number of the most interesting
of the cases therein reported, to give my students an idea of the
character of the phenomena so investigated and found genuine by the
committees having this class of telepathy under investigation.

An interesting case of spontaneous telepathy is that related by Dr. Ede,
as follows: "There is a house about a half-mile from my own, inhabited by
some ladies, friends of our family. They have a large alarm bell outside
their house. One night I awoke suddenly and said to my wife: 'I am sure I
hear Mrs. F's alarm bell ringing.' After listening for some time, we heard
nothing, and I went to sleep again. The next day Mrs. F. called upon my
wife and said to her: 'We were wishing for your husband last night, for we
were alarmed by thieves. We were all up, and I was about to pull the alarm
bell, hoping that he would hear it, saying to my daughters, "I am sure it
will soon bring Dr. Ede," but we did not ring it.' My wife asked what time
this had happened, and Mrs. F. said that it was about half past one. That
was the time I awoke thinking that I heard the bell."

In this case there was manifested simply ordinary physical plane
telepathy. Had the bell actually been rung, and heard psychically, it
would have been a case of astral plane hearing, known as clairaudience. As
it was, merely the thought in the mind of Mrs. F., and her strong idea to
ring the bell, caused a transmission of thought waves which struck Dr. Ede
with great force and awakened him. This case is interesting because it is
typical of many cases of a similar nature within the experience of many
persons. It is seen that a strong feeling, or excitement, accompanied by a
strong desire or wish to summon another person, tends to give great power
and effect to the thought waves emitted. They strike the mind of the
recipient like the sudden ringing of an alarm clock bell.

Another interesting case is that of two ladies, both well known to members
of the committee, and vouched for as of strict veracity. This case is
unusual for the reason that two different persons received the
thought-waves at the same time. Here is an abridgment of the case: "Lady
G. and her sister had been spending the evening with their mother, who was
in her usual health and spirits when they left her. In the middle of the
night the sister awoke in her fright and said to her husband: 'I must go
to my mother at once; do order the carriage. I am sure that she is taken
ill.' On the way to her mother's house, where two roads meet, she saw Lady
G.'s carriage approaching. When they met each asked the other why she was
there. They both related the same experience and impression. When they
reached their mother's house, they found that she was dying, and had
expressed an earnest wish to see them."

Another case of a similar nature is this: "At the siege of Mooltan, Major
General R., then adjutant of his regiment, was severely wounded and
supposed himself to be dying. He requested that his ring be taken off his
finger and sent to his wife. At the same time his wife was at Ferozepore,
one hundred and fifty miles distant, lying on her bed, in a state half way
between waking and sleeping. She saw her husband being taken off the
field, and heard his voice saying: 'Take this ring off my finger, and send
it to my wife.'"

This case bears the marks of very strong telepathy, but also has a
suspicious resemblance to clairvoyance accompanied by clairaudience. Or
perhaps it is a combination of both telepathy and clairvoyance. It is
impossible to determine which, in absence of more detailed information.
The message of persons dying, or believing themselves to be approaching
death, are frequently very strong, for certain reasons well known to
occultists. But there is nothing supernatural about the phenomena, and in
most cases it is merely a case of strong telepathy.

The Society also reports the following interesting case: "A. was awake,
and strongly willed to make himself known to two friends who at that time
(one o'clock in the morning) were asleep. When he met them a few days
afterward, they both told him that at one o'clock they had awakened under
the impression that he was in their room. The experience was so vivid that
they could not go to sleep for some time, and looked at their watches to
note the time." Cases of this kind are quite common, and many
experimenters have had equally good results with this phase of thought
transference. You will remember that there is no actual projection of the
astral body, in most of these cases, but merely a strong impression caused
by concentrated thought.

Another interesting case is that of the late Bishop Wilberforce, and is
recorded in his biography, as follows: The Bishop was in his library at
Cuddleson, with three or four of his clergy with him at the same table.
The Bishop suddenly raised his hand to his head, and exclaimed: "I am
certain that something has happened to one of my sons." It afterwards
transpired that just at that time his eldest son's foot was badly crushed
by an accident on board his ship, the son being at sea. The Bishop himself
recorded the circumstance in a letter to Miss Noel, saying: "It is curious
that at the time of his accident I was so possessed with the depressing
consciousness of some evil having befallen my son, Herbert, that at the
last, I wrote down that I was unable to shake off the impression that
something had happened to him, and noted this down for remembrance." There
is nothing unusual about this case, for it has been duplicated in the
experience of many persons. Its chief importance lies in the fact that it
is recorded by a man of wide reputation and high standing, and also that
the Bishop had taken the precaution to note down the thing at the time,
instead of merely recalling it after he had heard of the accident.

You will notice that in many cases of this kind the phenomenon closely
approaches the aspect of true clairvoyance, or astral sensing. In some
cases there appears to be a blending of both telepathy and astral
clairvoyance. In fact, there is but very little difference between the
highest phases of ordinary telepathy, and the more common phases of
clairvoyance. Here, as in many other cases of Nature's forces, there seems
to be a gradual blending, rather than a sharp dividing line between the
two classes of phenomena. Moreover, the student developing his telepathic
powers will frequently find that he is beginning to unfold at least
occasional flashes of clairvoyance.

In the case of telepathy, the recipient merely senses what is in the mind
of the projector. In some cases a picture in the mind of the projector may
be seen by the recipient, and may thus be mistaken for a case of pure
clairvoyance. But, in investigating closely, it will be found that the
real scene was slightly different from the impression, in which case it
shows that the impression was simply telepathic. Clairvoyant vision shows
the scene as it really is, or rather as the physical eye of the recipient
would have seen it. The astral sight really sees the scene, and does not
merely receive the mental impression of the projector. The first is
original seeing; the second, merely a reproduction of images already in
the mind of the projector, and colored by his personality, etc.

In the next lesson, I shall give you a number of exercises and methods
designed to develop your telepathic powers. You will find the practice of
these most interesting and entertaining, and at the same time most
instructive. You will find that as you practice the exercises given
therein, you will become more and more adept and proficient in producing
telepathic phenomena. From the lower stages, you will be able to proceed
to the higher. And, in time, you will be surprised to find that almost
unconsciously you have passed into the stage in which you will have at
least occasional manifestations of clairvoyance, psychometry, etc.

In fact, there is no better way known to practical occultists to develop
in a student the powers of clairvoyance than just this method of starting
the student with the exercises designed to develop the telepathic power.
It has been found by centuries of experience that the student who develops
telepathic power, in a systematic way, will gradually unfold and evolve
the clairvoyant and psychometric power. It constitutes the first rungs on
the ladder of psychic development.

Of course, under the head of clairvoyance, etc., you will be given methods
and exercise designed to develop clairvoyant powers--some of them very
valuable and effective methods, at that. But, notwithstanding this, I feel
that I should impress upon you the importance of laying a firm foundation
for such instruction, by developing yourself first along the lines of
telepathic power. Such a course will not only keenly sharpen your powers
of receptivity to such vibrations as you may wish to receive; but it will
also train your mind in the direction of translating, interpreting, and
recording such impressions when received.

You must remember that proficiency in a mental art is attained only by
means of training the attention to concentrate upon the task. It is the
same way in clairvoyance and psychometry. Telepathy trains your attention
to concentrate upon the reception of impressions, and to hold them firmly
and clearly in consciousness. The result is that when you really develop
clairvoyant receptivity, your attention has already been trained to do
the necessary work. I need not tell you what an advantage this gives you
over the clairvoyant who has not received this training, for your own good
common sense will assure you of it.

So, now for our training in telepathy--not only for itself, but also as a
means of preparing for the higher stages.




LESSON V.

MIND READING, AND BEYOND.


The simpler forms of telepathic phenomena have received the name "Mind
Reading" and by some have been regarded as something not quite within the
class of real telepathy. This last impression has been heightened by the
fact that there has been offered the public many spectacular exhibitions
of pseudo mind-reading, that is to say, imitation or counterfeit
mind-reading, in which the result has been obtained by trickery,
collusion, or clever artifice. But, notwithstanding this fact, genuine
mind-reading is actually a phase of true telepathy.

What is generally known as mind-reading may be divided into two classes,
as follows: (1) where there is an actual physical contact between the
projector and the receiver; and (2) where there is no actual physical
contact, but where there is a close relation in space between the two
parties, as in the case of the "willing game." In the first class belong
all cases in which the projector touches the recipient, or at least is
connected with him by a material object. In the second class belong those
cases in which the recipient seeks to find an object which is being
thought of by either a single projector, or by a number of persons in the
same room. You will notice that both of these classes were omitted from
the experiments of the Society for Psychical Research, because of the
possibility of fraud or collusion. But, nevertheless, the student will do
well to acquire proficiency in manifesting this form of telepathy, not
alone for its own sake, but, also, because it naturally leads to higher
development.

In the case of the first class of mind-reading namely, that in which
actual physical contact is had between the projector and the recipient,
there has been a disposition on the part of some authorities to explain
the whole matter by the theory of unconscious muscular impulse of the
projector; but those who have carefully studied this subject, and who have
themselves performed the feats of this class of mind-reading, know that
there is far more than this to it. Those familiar with the subject know
that there is a decided transference of thought-waves from the projector
to the recipient, and that the latter actually "feels" the same as they
strike upon his mental receiving apparatus. The whole difference between
this and the higher forms of telepathy is that in this the
thought-currents generally run along the wires of the nervous system,
instead of leaping across the space between the two persons.

It is known to all who have conducted this class of experiments, that at
times there will be experienced a change or shifting in the transmission
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 tha

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