{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_25337/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_25337","id":"gutenberg_25337","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/25337","summary":null,"tags":["Category: Philosophy & Ethics","Category: Religion/Spirituality","Mediums"],"text":"Produced by Suzanne Lybarger, Brian Janes and the Online\nDistributed Proofreading Team at http://www.pgdp.net\n\n\n\n\n\n\n  +------------------------------------------------------------+\n  | Transcriber's Note:                                        |\n  |                                                            |\n  | Obvious typographical errors have been corrected in        |\n  | this text. For a complete list, please see the bottom of   |\n  | this document.                                             |\n  +------------------------------------------------------------+\n\n\n\n\nGenuine Mediumship\n\nOR\n\nThe Invisible Powers\n\nBy\nSWAMI BHAKTA VISHITA\n(Hindoo Master)\n\nAuthor of Seership, the Science of Knowing the\nFuture\n\nADVANCED THOUGHT PUBLISHING CO.\n812 W. Van Buren St., Chicago, Ill.\n\nEnglish Representatives\nL. N. FOWLER & CO., 7 Imperial Arcade,\nLudgate Circus, London, England\n\nCopyright, 1919 By ADVANCED THOUGHT PUBLISHING CO. Chicago, Ill.\n\n\n\n\nCONTENTS\n\n\nPART I.\n\nNATURE'S FINER FORCES\n\nKnowledge versus Faith. Supernormal, not Supernatural.\nSupernormal, not Abnormal. The Prevailing Ignorance. Prejudice\nAgainst the Unusual. Great Changes Impending. The Naturalness of\nOccult Powers. The World of Vibrations. Super-sensible\nVibrations. Unseen Worlds. Interpenetrating Planes and Worlds.\nManifold Planes of Existence. Planes and Vibrations. The Higher\nSenses of Man. The World of Sensation. A Senseless World. The\nElemental Sense. The Raw Material of Thought. The Evolution of\nthe Senses. Unfoldment of New Senses. Discovery of New Worlds. We\nSense Only Vibratory Motion. The Higher Planes of Nature. An\nAppeal to Reason                                                       7\n\nPART II.\n\nMENTAL VIBRATIONS AND TRANSMISSION\n\nThe Higher Forces. Chitta, or Mind Substance. What Modern Science\nSays. A Living Dynamic Focus. Dynamic Correlate of Thought.\nAnswer to Skeptical Critics. The World of Vibrations. Unchartered\nSeas of Vibration. The Human Wireless Telegraph Instrument. A\nGreat Scientist's Theory. Human-Electro-Magnetism. Human\nEtherical Force. The Brain-Battery. A Peculiar Organ. The Pineal\nGland. Transmission of Thought. A General Principle.\nTransformation of Vibrations. Example of Electric Light. Example\nof Wireless Telegraphy. Example of Light Waves. Transformation of\nMental Vibrations. Vibrational Attunement. In Tune with the\nHigher Planes. Two Key-Words                                          31\n\nPART III.\n\nTHOUGHT TRANSFERENCE\n\nInvoluntary Transmission of Mental Vibrations. Thought Waves.\nVibratory Thought Force. Mental Atmospheres. The Categories of\nThought. Mental Whirlpools. Mental Tidal Waves. Immunity to\nThought Influences. Mental Attunement. Voluntary Transmission of\nMental Vibrations. Voluntary Mental Influence. White Magic. Black\nMagic. Base Use of Mind Power. The Secret of Witchcraft. Modern\nBlack Magic. The Explanation of Sorcery. The Power of\nFearthought. The Negative Pole. Voodooism Explained.\nSelf-Protection. Repelling Adverse Influences. Telepathic\nPhenomena. Scientific Investigators. How Experiments are\nConducted. Private Experiments. Development of Telepathic Power.\n\"Mind Reading.\" Development Practices. The \"Willing Game.\" Formal\nTests. Automatic Writing. Psychic Sensitiveness                       53\n\nPART IV.\n\nCLAIRVOYANCE AND KINDRED PHENOMENA\n\nClairvoyance Defined. The Phenomena of Clairvoyance.\nClassification of Clairvoyant Phenomena. Psychometry. The\n\"Psychic Scent.\" Magnetic Affinity. Distant En Rapport. Psychic\nUnderground Explorations. Psychic Detective Work. How to\nPsychometrize. Developing Psychometry. Varieties of Psychometry.\nPsychometric \"Getting in Touch.\" Psychometric Readings. Crystal\nGazing, etc. Crystals and Bright Objects. The Care of the\nCrystal. How To Use the Crystal. The \"Milky Mist.\" Classes of\nPsychic Pictures. General Directions for Crystal Gazing.\nSelection of Place, etc. Adjusting the Crystal. Time of Sitting.\nOther Persons Present. Crystalline Vision. Physical Requirements.\nDetermining Time of Fulfillment. Two Classes of Visions. Time and\nSpace in Crystal Gazing. Direct Clairvoyance. Trance Conditions.\nClairvoyant Reverie. The Dawn of Clairvoyance. Methods of\nDevelopment                                                           79\n\nPART V.\n\nCLAIRVOYANCE: PAST, PRESENT AND FUTURE\n\nPresent Clairvoyance. The Human Aura. The Prana Aura. The Auric\nColors. Thought Forms. The X-Ray Sense. Microscopic Vision. Space\nClairvoyance. The Psychic Telescope. Radio-Activity. Sensing the\nHigher Vibrations. Viewing Distant Scenes. Time Clairvoyance.\nPast Time Clairvoyance. The Mystery Seeing the Past. Analogies of\nthe Physical Plane. Thousand Year Old Light. Reading the Light\nWaves. The Akashic Plane. The Akashic Records. Degrees of\nClairvoyant Vision. \"The Memory of Nature.\" Involuntary\nClairvoyance. Future Time Clairvoyance. Seeing What Has Not Yet\nHappened. Simple Prevision. The Nature of Time. The Oriental\nTeaching. The Eternal Now. Absolute Time                            105\n\nPART VI.\n\nMEDIUMSHIP\n\nWhat is Mediumship? Ancient Mediumship. Mediumship and Religious\nBelief. The Ideals of Modern Spiritualism. Immortality\nDemonstrated Through Mediumship. The Truth of Personal Survival.\nThe Gateway of Mediumship. The Mediumistic Character.\nMediumistic Sensitivity. The Higher Vibratory Forces. Psychic\nAttunement. The Development of Mediumship. Unconscious\nMediumship. Mediumship and Individuality. Co-operation of Medium\nand Spirits. Mediumship Not Dangerous. Rational Mediumship. The\n\"Home Circle.\" The Cure For Fraudulent Mediumship. Warning to\nYoung Mediums                                                        133\n\nPART VII.\n\nMEDIUMISTIC CONDITIONS\n\nPhysical Phenomena. \"Psychic Force.\" Human Magnetism. \"Zoether.\"\n\"Prana.\" Mental Phenomena. The Value of Phenomena. Trance\nCondition Not Essential. Scientific Reports on Phenomena.\nPhenomena Without Darkness. Test Conditions. Is Darkness\nNecessary? Developing Circles. Impersonating Mediumship. The\nProper Mental Condition. Proof of Spirit Identity. The \"Trance\nCondition.\" Spirit Impersonation. Spirit Suggestion. Psychic\nAttunement. Automatic Writing. Inspirational Speaking. Gradual\nDevelopment of Powers. Spirit Guides. No Loss of Individuality.\nMediumship Beneficial. Mediumship and the Bible                      153\n\nPART VIII.\n\nHOW TO DEVELOP MEDIUMSHIP\n\nWho are Mediumistic? The Mediumistic Temperament. Is Mediumship\nDesirable? Developing the Natural Power. Mediumship and Genius.\nSpontaneous Mediumship. Mediumistic Flashes. Systematic\nDevelopment. The Development Circle. The Aspirational Attitude.\nNatural Unfoldment. Persistent Watchful Waiting. Building Lines\nof Communication. Developing Concentration. The Call for\nIllumination. The Jacob's Ladder of Communion. What a Development\nCircle Is. Forming the Development Circle. The Sitters in the\nCircle. The Spirit Communication Code. The Matter of Time\nConditions. Opening the Seance. Developing a Medium. The\nPersonnel of the Circle. Changing the Sitters. Adding a Medium.\nReasons for Changes. Psychic Attunement. Pre-Test Manifestations.\nPremature Tests. Forcing Tests. Spirit Directions. Questioning\nthe Spirits. Substance and Shadow                                    173\n\nPART IX.\n\nMEDIUMISTIC PHENOMENA\n\nThe Part Played by the Sitters. Result of Bad Sitters. Mental\nAtmosphere of the Medium. The Mediumistic Mind. Mediumistic\n\"Stage Fright.\" The Psychic Telephone System. Interrupted\nCommunications. Some Difficulties of the Spirits. Difficulties\nOvercome. The Psychic Triangle. Harmonious Relationship. The\nDiscord Note. Antagonistic Elements. The Open Mind. Spirits and\nthe Sense of Humor. Rhythmic Harmony. Retarding Factors.\nReasonable Demands of Spirits. Harmonious Conditions. The Channel\nof Communication. The Role of the Spirits. Difficulties Among\nSpirits. Disturbing elements. Impersonation Mediumship. True\nPurpose of Mediumship. Gradual Development. Public Seances. Home\nCircle Development. Undue Prolongation of Seances. Good Advice to\nYoung Mediums. Self-Protection for Mediums                           200\n\nPART X.\n\nEXPERIENCES IN THE CIRCLE\n\nSigns of Spirit Presence. Spirit Rappings. Table Tippings. The\nSpirit Signals. Flashes of Communication. Spirit Code-Signals.\nOuija Boards. A Homemade Ouija Board. Trance or Inspirational\nMediumship. Symptoms of Trance Conditions. The Entranced Stage.\nTrance Phenomena. Entering the Trance. Advice to Trance Mediums.\nSpeaking Mediumship. Public-Speaking Under Control. Spirit Advice\nand Counsel. Impersonating Manifestations. Incidents of\nImpersonation. Incidents of Inspirational Mediumship. Value of\nIdentification. Fraudulent Claims of Identity. Guarding Against\nFraudulent Spirits. Spirit Jokers. A Typical Case of\nIdentification. Recalling Past Incidents. Identifying Property.\nIdentifying Historical Personages                                    229\n\nPART XI.\n\nHIGHER SPIRIT MANIFESTATIONS\n\nSpirit Psychometry and Clairvoyance. Spirit Psychic Assistance.\nWriting Mediumship. Incidents of Writing Mediumship. Developing\nWriting Mediumship. Stead's Method and Results. Automatic Writing\nvs. Inspirational Writing. Use and Abuse of Automatic Writing.\nAdvice to Writing Mediums. Drawing Mediumship. The Planchette.\nHow to Use the Planchette. Healing Mediumship. How To Heal by\nSpirit Power. Materialization Mediumship. The Spirit Cabinet Is\nNecessary. How To Make the Spirit Cabinet. How To Use the Spirit\nCabinet. Spirit Phosphorescence. Appearance of Materialized\nSubstance. Materialized Spirit Forms. Scientific Proof of\nMaterialization. How To Conduct a Materializing Seance. Trumpet\nMediumship. Spirit Playing on Musical Instruments. Independent\nSlate Writing. The Slate Writing Circle. Spirit Paintings.\nPractical Advice to Developing Mediums                               251\n\n\n\n\nPART I\n\nNATURE'S FINER FORCES\n\n\nOne of the most common mistaken conceptions of the average student of\nthe occult sciences, and of so-called \"psychic phenomena\" in general, is\nthat which may be expressed by the term \"supernatural.\" This term, as\nyou know, is used to express the idea of \"that which is outside of the\nrealm of Nature, and of Nature's laws.\"\n\n\nKnowledge Versus Faith\n\nAs a matter of fact, as all the advanced students and teachers of the\noccult doctrine know full well, we have no direct knowledge whatsoever\nof anything that is \"outside of the realm of nature, and of Nature's\nlaws.\" It is true that we may, by an act of faith, profess to believe in\npowers and beings entirely apart from the great realm of Nature--in\nfact, most persons do believe in such powers and beings in connection\nwith their formal religion--but their belief is entirely within the\ncategory of Faith, and is not even pretended to be based upon actual\nexperience and phenomenal manifestation.\n\nThe moment that there appears any manifestation which is possible of\nbeing known to, or experienced by, the human senses, ordinary or\nextraordinary, that moment the phenomena and the immediate cause thereof\nmust be regarded as being properly classed in the category of \"natural.\"\nThis is true not only of such phenomena as are perceived by means of our\nordinary five senses, but also of those which are perceptible only to\nthe highest powers of perception, or higher senses, which are latent in\nall human beings but which are unfolded only in the case of a\ncomparatively few individuals of the race.\n\nIt should be clearly understood by all students of occultism or psychic\nphenomena that man's knowledge and experience, normal or supernormal, is\nconfined to the realm of Nature. There is a \"ring pass-not\" around the\nboundaries of the Kingdom of Nature which mortals cannot pass, no matter\nhow high may be their degree of development and advancement. Even those\ngreat mystics whose writings are filled with the startling revelations\nof \"union with the Divine,\" and of \"At-one-ment with Deity,\" are under\nno illusion concerning this fact they know full well that only in so far\nas Deity involves itself in Nature--wraps itself up in the garments of\nNature--can it be directly experienced by man, and thus actually known\nby him.\n\n\nSupernormal, Not Supernatural\n\nPerhaps a clearer understanding of this important subject will be had if\nwe but substitute the term \"supernormal\" for that of \"supernatural.\" The\nterm \"supernormal\" is not commonly employed, and but few know that such\na word is to be found in the dictionaries, much less know its meaning;\nbut a study of its meaning, and its adoption in our thinking, will serve\nto give us a clearer conception of the true nature of many strange\nphases of experience of which we have become conscious, either by\nreasons of their manifestation by ourselves, or else by the\nmanifestation on the part of others. It will accordingly be well for us\nto carefully examine this term and its meaning.\n\n\"Subnormal\" means: \"Beyond, above, or exceeding that which is NORMAL;\nextraordinary, inexplicable perhaps, but NOT supernatural.\" Now, the\nterm \"normal\" means: \"Conforming to a certain standard, rule, or type\";\nhence, anything that is \"supernormal\" is something that is ABOVE THE\nUSUAL PATTERN, RULE, OR TYPE.\n\nThere is an important distinction to be noted here, to-wit: a thing may\nbe OUTSIDE of the usual pattern, rule, or type, in the sense of being\nINFERIOR TO or UNDER the ordinary standard, and in this case is known as\n\"ABNORMAL,\" the latter term being employed as a term of depreciation. On\nthe other hand, the \"OUTSIDE of the standard\" quality may consist of a\nSUPERIORITY to the prevailing standard, and accordingly is entitled to\nbe classed in the category of the \"SUPERnormal\"--the prefix \"SUPER\"\nmeaning \"ABOVE, OVER, HIGHER, etc.\"\n\nIt is important that the distinction be made clearly between the use and\nmeaning of these two terms, \"abnormal\" and \"supernormal,\" respectively.\nThe first named denotes INFERIORITY, and the latter denotes SUPERIORITY.\nThis distinction may be more clearly apprehended by means of a concrete\nexample, as follows:\n\nOn our own plane of existence the senses of sight and hearing,\nrespectively, are included in the usual standard, pattern, and type of\nsense normality--every normal person possesses these senses in a certain\ngeneral degree of power; hence, on this plane of existence, a person\nborn blind, or deaf, is spoken of as \"ABNORMAL,\" that is to say, such a\nperson is DEFICIENT in regard to the sense powers.\n\nOn the contrary, let us imagine a plane of existence, in which the\ngreat majority of individuals lack the power of sight and hearing,\nrespectively. On such a plane of existence, the occasional individual\nwho was born possessed of the powers of sight and hearing, respectively,\nwould be properly regarded as \"SUPERNORMAL,\" that is to say, such a\nperson would be SUPERIOR to the ordinary run of individuals--above them,\nin fact. The term \"ABNORMAL\" means MINUS the ordinary standard quality;\nand the term \"SUPERNORMAL\" means PLUS the ordinary standard quality. And\nyet both the \"plus\" and the \"minus\" would be \"outside\" the normal type,\nthough there is a difference as wide as that between the two poles, in\nthis \"outsideness.\"\n\n\nSupernormal, Not Abnormal\n\nThe above important statement concerning the distinction between the\n\"abnormal\" and \"supernormal\" is not made merely for the purpose of\nacademic differentiation and classification. On the other hand, it is\nmade because there is a most pernicious tendency on the part of the\nignorant and unthinking portions of the public to regard and to classify\ncertain high phases of occult and psychic manifestation of power as\n\"abnormal,\" hence BELOW the standard; whereas, properly speaking, such\nmanifestations of power are far ABOVE THE STANDARD, and, hence, clearly\nentitled to the term \"supernormal.\"\n\n\nThe Prevailing Ignorance\n\nThe ignorant and unthinking attitude of certain portions of the general\npublic toward this class of phenomena is akin to that of a community of\nblind and deaf persons, satisfied that their own \"three sense\" standard\nis the highest possible one attainable by living creatures and that all\nvariation therefrom must be considered as \"abnormal.\" In such a\ncommunity there would occasionally be born certain individuals possessed\nof the senses of sight and hearing, in addition to the common three\nsenses possessed by the entire community. Judging by what we know of the\ntendency of human nature in such cases, we are warranted in conjuring\nthat the ordinary run of persons in such a community would revile the\nseeing and hearing individuals as \"abnormal,\" and their possessors\ntherefore to be pitied, and perhaps shunned. Only the intelligent and\nthoughtful members of such a community would be able to grasp the fact\nthat these exceptional individuals were really not only not \"abnormal,\"\nand inferior to type, but that they were really \"supernormal,\" and\nsuperior to type.\n\n\nPrejudice Against the Unusual.\n\nThose to whom the above illustration may seem far-fetched, exaggerated,\nand unwarranted, are asked to carefully consider the ignorant and\nunthinking attitude which the great majority of the general public, at\nleast at first, present toward that most wonderful display of\nsupernormal powers, known as \"occult\" or \"psychic,\" made by the few\nhighly developed individuals of the race who are able to manifest them\nto some degree. These individuals are regarded as \"queer,\" and\n\"strange,\" \"unnatural,\" and \"abnormal\" by their ignorant and unthinking\nneighbors and associates, just as the seeing and hearing exceptional\nindividuals were likewise so regarded by their blind and deaf neighbors\nin the above illustration. And, here as in the illustration it is only\nthe few intelligent and thinking individuals of the community who\nrecognize that the departure from the standard type is in the direction\nof advancement and gain, rather than of retrogression and loss--a plus\nattribute, rather than a minus one. The illustration is startlingly true\nand in accordance with the facts of the case, as many thoughtful persons\nknow only to well, and admit sadly.\n\n\nGreat Changes Impending\n\nBut it would be unjust and unfair to the general public were we to fail\nto add to the above criticism the fact that there is underway a great\nchange in the public opinion regarding this important matter. More and\nmore persons are becoming interested in Nature's Finer Forces every day;\nmore are becoming more familiar with the phenomena manifested by the\ngifted individuals possessing these wondrous powers; and more are coming\nto realize that these powers are really latent in all of the members of\nthe human race, though lying dormant in the majority thereof, and may be\nunfolded and brought into active manifestation by scientific methods of\ntraining and development. But, even so, the student and teacher of this\ngreat subject should carefully bear in mind the important distinction\nabove made between that which is \"abnormal,\" and that which is\n\"supernormal\"; and such should lose no opportunity in pointing out this\nimportant distinction whenever the subject arises in conversation or\nargument--for the propaganda of truth should be earnestly and vigorously\npursued, in order that the world may be liberated from its chains of\nerror.\n\n\nThe Naturalness of the Occult Powers\n\nReturning to the subject considered in the opening paragraphs of this\nbook, namely, the NATURALNESS of the occult and psychic higher powers\nand the manifestation thereof, we strongly advise all students of these\nsubjects to acquire a working knowledge of the place in Nature occupied\nby these powers and their manifestations. A little scientific\ninformation on this subject will render the student better able to\nintelligently teach others concerning these matters, and also to\nsuccessfully defend himself when the ignorant and unthinking seek to\nattack the things which are so dear to his heart, and so real and\nevident to himself. Many, by reason of their lack of scientific\nknowledge on these points, not only fail to make converts to their cause\nof truth, but often really drive away persons who might otherwise be\ninterested. Many persons are really interested in and attracted to the\nmanifestations of the higher occult and psychic powers, but are fearful\nof anything \"unnatural\" or \"supernatural,\" and are disposed to be\nfrightened off by any suspicion of such qualities in things. These same\npersons, if shown that the phenomena have a perfectly valid scientific\nbase in natural forces and laws, will throw aside their fears and will\nbecome earnest investigators and students of this great subject. Hence,\nas we have said, every teacher and student of this subject should know\nthe true scientific natural basis thereof; and in the following few\npages we shall endeavor to plainly, though briefly, present these to\nyou.\n\n\nThe World of Vibrations\n\nModern science furnishes abundant testimony to support and substantiate\nthe teachings of the ancient Hindu sages to the effect that everything\nin the Universe is in constant motion, which is manifested by varying\nrates, degrees, and modes of vibration. The modern scientists, alike\nwith the ancient occultist, knows that the differences between the\nthings of the Universe arise mainly from the different rates, modes, and\ndegrees of the vibrations manifested in the things themselves. If we\nchange the vibration of a thing, we practically change the manifested\nnature of that thing. The difference between solid ice, liquid water,\nsemi-gaseous vapor, and gaseous steam is simply the difference caused by\nvarious rates of vibration caused by heat. The difference between red\nand blue, green and violet, is simply that caused by varying rates of\nvibration. Light and heat, as well as sound, depend for the differences\nupon rates of vibration.\n\n\nSuper-Sensible Vibrations.\n\nMoreover, as every text book on science informs us, there are sounds too\nlow as well as those too high for the human ear to register, but which\nare registered by delicate instruments. Again, there are colors beyond\nthe place of red, at one end of the visible spectrum; and others beyond\nthe place of violet at the other end of that spectrum, which the human\neye is unable to register and detect, but which our apparatus in the\nlaboratory plainly register. The ray of light which registers on the\nphotographic plate, and which causes sunburn on our skin, is too high a\nrate of vibration for our eyes to perceive. Likewise the X-Rays, and\nmany other of the finer rays of light known to science are imperceptible\nto the unaided human vision--they are actually \"dark rays\" so far as the\nhuman eye is concerned, though man has devised instruments by means of\nwhich they may be caught and registered.\n\n\nThe Higher Vibrations\n\nThe vibrations of magnetism and electricity are imperceptible to our\nsight, though they may be registered by the appropriate apparatus; and\nif we had the proper sense of apparatus to perceive them, these rays of\nvibratory force would open up a whole new world to us. Likewise, if we\ncould increase our power of hearing-perception, we would seem to be\nliving in a new world of sights and sounds now closed to us. Reasoning\nalong the same lines of thought, many great thinkers have held that\nthere is no reason for doubting the possible existence of other\nworld-planes of being, just as real and as actual as the one upon which\nwe live, and move, and have our being, but which is forever invisible to\nthe ordinary human sight and senses; the apparent nothingness of such\nworlds arising solely from the great difference in the rates of\nvibrations between the two planes of being.\n\n\nUnseen Worlds.\n\nListen to what careful thinkers have said concerning the possibility of\nentire worlds existing in the same space occupied by us, but of which we\nare unconscious by reason of our failure to sense their vibrations: One\nsays, \"All our sensations are due to the impact upon our sense-organs of\nvibrations in some form. Variations in the strength and rapidity of\nthese vibrations constitute the difference in our perceptions. Our range\nof response is but a limited one. Some vibrations are too rapid and some\ntoo slow to affect our senses, and therefore we have called to our aid\nvarious mechanical contrivances which enable us to recognize existences\nwhich would otherwise remain unknown. But it is still conceivable that\nthere may be, and doubtless are, conditions of vibratory energy that\nescape us, and which, if we could develop finer senses, would yield\nwonderful results and extensions of our power and knowledge. Today,\nindeed, we are coming into contact with forces, possibilities, and\npersonalities which amount to a revelation of a new universe of things.\"\n\n\nInterpenetrating Planes and Worlds.\n\nAnother says: \"It is true that 'things are not what they seem'; but\neverything seems to be 'thus and so' to us only because of its\nparticular plane of being, and that plane of being is determined by its\nvibrations. On one plane there is a certain vibratory value or speed;\non another plane, a different one; but a plane is not a place, but a\nstate, and so it is possible that two utterly different planes of being\nmight co-exist in the same place and be entirely unknown to one another.\nThat may seem absurd, but it is a scientific truth, and many authorities\nhave endorsed the same.\"\n\nAnother says: \"There may be, right here and now, passing through us and\nthis world, some planet invisible to us, with mountains, oceans, lakes,\nrivers, cities, and inhabitants: and yet we know absolutely nothing of\ntheir existence.\" Another says: \"Some students of the occult find it\ndifficult to grasp the idea of a number of manifestations, each having\nits own rate of vibration, occupying the same point of space at the same\ntime. A slight consideration of the phenomena of the physical world\nwould perhaps aid such persons in assimilating the concept in question.\nFor instance, as every student of physics knows, a single point of space\nmay contain at the same time vibrations of heat, light of many shades,\nmagnetism electricity, X-Rays, etc., each manifesting its own rate of\nvibration, land yet none interfering with the others.\"\n\nAnother says: \"Every beam of sunlight contains many different colors,\neach with its own degree of vibration, and yet none crowding out the\nothers. By the use of the proper forms of laboratory apparatus each kind\nof light may be separated from the others, and the ray thus split up.\nThe difference in colors arises simply from the different rates of\netheric vibrations. Again, it is possible to send many telegrams along\nthe same wire, at the same time, by using senders and receivers of\ndifferent vibratory keynotes. The same thing has its corresponding\nanalogy in the case of the wireless telegraphy. So you see, even on the\nphysical planes we find many forms of vibratory energy manifesting on,\nin, and at the same point of space at the same time, without interfering\none with the other.\"\n\n\nManifold Planes of Existence\n\nThe ancient occult teachings have ever insisted upon the presence of\nnumerous planes of existence, of which our own particular plane is but\none. And all of these numerous planes are equally within the realms of\nNature; none of them being supernatural. And there is always found to\nexist a correspondence between these several planes of manifestation;\nand, under supernormal conditions, a certain degree of possible\ncommunication between them. Each of these planes has numerous\nsubdivisions and subplanes, the divisions being according to the rule of\n\"sevens,\" as follows: there are seven grand planes, and each of these\nare subdivided into seven secondary planes, and each of these into seven\ntertiary planes, and so on until the division has been made seven times.\n\nThe student of occultism, particularly at the beginning of his studies,\nexperiences difficulty in comprehending just what is meant by the term\n\"plane\" as employed in the occult teachings. His first impression,\nusually encouraged by the use of the dictionary, is that each \"plane\" is\none of a series of strata or layers, above and below which are present\nother layers or strata. Even after the student progresses in his\nunderstanding of the subject, this original picture of material layers\nand strata tends to persist in his thought on the subject. The error, of\ncourse, arises from his original conception of the planes, layers, or\nstrata as being composed of gross material matter, whereas, as a matter\nof fact, only one of the many planes is so composed. When one stops to\nthink that even the grossest form of matter is itself composed of\nvibrations of energy (for science teaches that all matter is but energy\nat the last); and that all other forms of material substance is likewise\nso composed of vibrations of energy; then one is on the road to the\ndiscovery of the real state of affairs. Then he begins to realize that\ninstead of the planes of being rising one above the other in the scale\nof their fineness, they are graded according to their degree of\nvibratory energy, and each may actually occupy the same space as all the\nothers. In short, the \"planes\" are not strata or layers of \"matter\" at\nall, but are simply different states of vibration of energy; and that\nwhich we know as \"matter\" is simply one (and a very low one) of the many\nforms of such vibrations.\n\nFrom the above, it is seen that the various planes of being are not\ndistinguished by spatial position; they do not lie one superimposed on\nthe other, like layers or strata of matter. Instead, they interpenetrate\neach other in the same limits of space. A single point of space may\naccommodate the manifestations of each and all of the seven great planes\nof being, and all the subdivisions, and sub-divisions (sevenfold in\ndivision) at the same time. The old occultists impressed this and other\nfacts upon the minds of their pupils by the oft-repeated aphorism: \"A\nPLANE OF BEING IS NOT A PLACE OF BEING, BUT A STATE OF BEING.\" And the\n\"state of being\" is simply a certain manifestation of vibratory energy.\nWith these ideas firmly fixed in the mind, the student is less apt to\nwander astray from the facts of the case.\n\n\nPlanes and Vibrations\n\nTo those who may be disposed to regard the above statements concerning\nthe \"planes of being\" as somewhat visionary, theoretical, or imaginary,\nwe would say: \"Go to modern science, and verify this statement.\" The\nfollowing quotation from a writer on the subject will serve to\nillustrate this fact, viz.: \"We are apt to think that we are familiar\nwith every kind of matter in existence, but such is not the case. We are\nfamiliar with only a few forms of matter. Spectrum analysis shows us\nthat on certain fixed stars there are forms of matter far different from\nmatter as we know it on this planet. On some stars this unknown matter\nappears to be of a much lower form of vibration than that manifested by\nterrestrial matter; while on others, there appears to be a much higher\nvibratory rate than even that manifested by the most subtle forms of\nultra-gaseous matter known to us here. Even on our own globe we can\ndistinguish between several great class of matter. In addition to the\nforms called 'solid,' 'liquid,' and 'gaseous,' respectively, science now\nrecognizes a fourth plane of matter known as 'ultra-gaseous' matter, and\nthere are indications of several even finer states of matter, known\nunder the general term of 'radiant matter.' In fact, modern science sees\n'radiant matter' apparently fading away into 'radiant energy.'\"\n\nIn view of the facts of modern science concerning the different planes\nof substance, matter and energy, it is mere stupidity that ventures to\nquestion the possibility of the existence of great plane of being and\nlife beyond the range of the ordinary senses of man--planes surrounding\nus on all sides, occupying the same space as we do, yet unseen by us,\nand we largely unseen by those dwelling upon such planes.\n\n\nThe Higher Senses of Men.\n\nThere are found persons who, while admitting the possibility of other\nand finer planes of being and life, yet question the possibility of\ncommunication between these planes of existence. They say, with\napparently sound logic, \"How is it possible for the human being, with\nhis ordinary senses, to 'sense' things or being, dwelling on finer\nplanes of being?\" If this were all that there is to the question, we\nmight well echo \"How, indeed?\" and agree with the critic. But, this is\nnot all that there is to it--not even the beginning of the end of the\ntale. For not only may things on the finer planes become perceptible to\nhuman beings by means of the lowering of the vibrations of these finer\nvibratory objects in certain ways, but human beings may develop and\ncultivate an increased power in their senses of sight and hearing, and\nthus raise their vibrations so as to \"sense\" the things of the higher\nvibrations; and, still more, human beings may, and often do, develop\nand cultivate certain latent powers of \"sensing\" which are inherent in\nevery one of us, and thus directly \"sense\" the sights and sounds of the\nhigher planes of existence, almost if not quite as clearly as they can\nsense the objects and events of their own plane of existence. To\nunderstand how this can be, it is necessary to carefully consider the\nquestion of \"sensing\" in general, so as to understand just what enables\nus to \"sense\" anything at all. Once understanding this, it is but a step\nfurther to understand this SUPERNORMAL sensing referred to. Let us then\nexamine this matter of \"sensing\" in general.\n\n\nThe World of Sensation.\n\nThe reports of our sense organs are called \"sensations.\" A sensation is\ndefined as \"an impression, or the consciousness of an impression, made\nupon the mind through the medium of a nerve or one of the organs of\nsense. The term 'sense' is defined as 'a faculty possessed by animals of\nperceiving external objects by means of impressions made upon certain\norgans of the body, or of perceiving changes in the condition of the\nbody.' Our senses have been well said to constitute 'the doors to the\noutside world.' Unless our attention is specially directed to the\nsubject, few of us even begin to realize how completely we are dependent\nupon these 'doors' to the outside world\" for our knowledge of that\noutside world. It is only when we stop to imagine how completely shut\nin, or shut out, we would be if all of our sense channels should be\ndestroyed, that we can even begin to realize just how dependent we are\nupon our senses for our knowledge of the world in which we live, and\nmove, and have our being.\n\n\nA Senseless World.\n\nA writer on the subject has said: \"Psychologists have pointed out to us\nthe fact that if a human being were born without sense organs, no matter\nhow perfect a brain he might have, his life would be little more than\nthat of a plant. Such a person would exist merely in a dreamlike state,\nwith only the very faintest manifestations of consciousness. His\nconsciousness would not be able to react in response to the impact of\nsensations from the outside world, for there would be no such impact.\nAnd as consciousness depends almost entirely upon the impact of, or\nresistance to, outside impressions, his consciousness would be almost\nentirely inactive. He would be conscious of his own existence, but would\nprobably never realize the fact fully, for he would have nothing else\nwith which to compare himself, and his self-consciousness would never be\naroused by contact with things outside of himself. Such a person would\nnot have even the memories of previous sensations or experiences to\narouse or heighten his consciousness or thought, and consequently he\nwould have no imagination to use. He would be, to all intents and\npurposes, a living corpse. Helen Keller has only two doors of sensation\nclosed to her--the sense of sight and the sense of hearing. Touch,\ntaste, and smell, however were left to her; and each was quickened and\nheightened in order to help so far as possible to perform the world of\nthe defective senses. The reaching of the consciousness of this girl is\nconsidered by science to be akin to a miracle--yet only two senses were\nmissing. To appreciate the full meaning of the importance of the senses,\none has but to think of Helen Keller as having been also deprived of the\nsense of touch.\"\n\n\nThe Elemental Sense.\n\nScience informs us that all of the five senses of man, viz., the\nrespective senses of touch, sight, hearing, taste, and smell are but\nmodifications of one elementary sense namely the sense of touch; and\nthat the other senses have been gradually evolved from that one\nelementary sense. This is seen to be the case when it is realized that\nthe only way that we \"sense\" the presence of an outside object--be that\nobject either a material substance, a vibration of the air, or an\netheric vibration of light--is by that outside object coming in contact,\ndirectly or indirectly, with one or more of our sensory nerves, the\nlatter conveying the report of the contact to the brain, which\ntranslates the sensation into what is called a \"perception.\" This is\ntrue of the sensations of touch, sight, hearing, taste, and smell, and\nof senses higher than these and which as yet are not recognized by\nscience. Consequently, the consciousness of the presence of an outside\nthing arises from contact with that outside thing through the channel of\nthe sense of touch, or of some of its more complex evolved phases.\n\n\nThe Raw Material of Thought.\n\nFrom what has been said, it is seen that we can know only those things\nconcerning the outside world which are capable of being reported to us\nby means of sense impressions, simple or complex--all of our thought\nregarding the world is made up from \"the raw materials of thought\" which\npsychologists have termed sensations. Consequently, if an individual is\ndeprived of one or more of his ordinary senses, his knowledge of the\noutside world is decreased to just that extent. And, likewise, if the\nindividual were to be given one or more additional senses, his knowledge\nof the world would be increased in the same ratio. The same result, at\nleast in a certain degree, would be attained if the existing senses of\nthe individual were to be increased in power so as to register higher\nrates of vibration than they now consciously register and record.\n\n\nThe Evolution of the Senses.\n\nThis subject of increased sense-powers has always been a fascinating one\nfor the psychologists, and much speculation has been indulged in\nconcerning the increased consciousness of mankind were additional senses\nopened to it. We ask you to carefully consider the following quotations\nfrom psychologists possessing the \"scientific imagination.\"\n\nA psychologist says: \"All the senses have been evolved from the\nelementary sense of Touch. All of our senses are but modified,\nspecialized, and more complex forms of the sense of Touch. The\nelementary life-forms possessed merely the sense of Touch; and that but\nfaintly developed--but a faint sensitiveness to outside impressions.\nThen developed the sense of Taste, from which later evolved the sense of\nSmell, the latter even now being closely associated with the former.\nThen evolved the sense of Hearing, or the consciousness of the contact\nof air vibrations called 'sound.' Then evolved the sense of sight, or\nthe consciousness of contact with the light waves of the other. And it\nis not impossible, or even improbable, that the human race will\neventually develop other and more complex senses--in fact, many even now\nclaim that the development of extra senses is now under way in the race,\nand that the same are now manifesting the presence and their powers in\nexceptional cases.\"\n\n\nUnfoldment of New Senses\n\nThe same writer continues as follows: \"Even as it is man is able to\nperceive only a limited number of sound vibrations--there are many sound\nvibrations above and below his scale, and which he is unable to\nperceive, but which are registered by delicate instruments. Likewise,\nman is able to perceive only a limited range of light vibrations, there\nbeing enormous fields of such vibrations above and below his range.\nAgain, man is unable to sense electrical waves, or magnetic\nwaves--though, theoretically, he should be able to sense these as well\nas light waves, the difference between these respective fields of\netheric vibrations being simply different rates of vibration. Imagine\nwhat a new world would be opened to man if he could sense the waves of\nelectricity. In that case he could 'see' things as far away from him as\nthe waves of electricity could travel, and even though solid objects\nintervened, as in the case of the X-Rays. In such a case a man might\nactually 'see' things at the other side of the world, by means of\n'wireless electrical waves.' Theoretically these things are possible,\nproviding that man's optical nerves are rendered more sensitive, or\nprovided that he evolves a new set of sensory nerves and instruments of\nimpression.\"\n\n\nDiscovery of New Worlds.\n\nAnother psychologist says: \"If a new sense or two were added to the\npresent normal number in man, that which is now the phenomenal world for\nall of us might, for all that we know, burst into something amazingly\ndifferent and wider, in consequence of the additional revelations of\nthese new senses.\" Another authority has said: \"It does not seem at all\nimprobable that there are properties of matter of which none of our\nsenses can take immediate cognizance, and which other beings might be\nable to see in the same manner that we are sensible to light, sound,\netc.\" Another writer has said: \"We know that our sensory nerves are\ncapable of transmitting to the brain only a part of the phenomena of the\nuniverse. Our senses give us only a section of the world's phenomena.\nOur senses usher only certain phenomena into the presence of our minds.\nIf we had three or four new senses added, this might appear like a new\nworld to us; we might become conscious of a vast number of phenomena\nwhich at present never have any effect upon our nervous system. It is\nnot possible to imagine a race of beings whose senses do not resemble\nours, inhabiting other worlds.\"\n\n\nTranscendental Senses\n\nAnother writer has drawn an interesting picture, which is based upon a\nconjecture which is scientifically valid, as follows: \"The late\nProfessor James once suggested as a useful exercise for young students a\nconsideration of the changes which would be worked in our ordinary world\nif the various branches of our receiving instruments happened to\nexchange duties; if, for instance, we heard all colors, and saw all\nsounds. All this is less mad than it seems. Music is but an\ninterpretation of certain vibrations undertaken by the ear; and color is\nbut an interpretation of other vibrations undertaken by the eye. Were\nsuch an alteration of our senses to take place, the world would still be\nsending us the same messages, but we should be interpreting them\ndifferently. Beauty would still be ours, though speaking in another\ntongue. The birds' song would then strike our retina as pageant of\ncolor; we should see all the magical tones of the wind, hear as a great\nfugue the repeated and harmonized greens of the forest, the cadences of\nstormy skies. Did we realize how slight an adjustment of our own organs\nis needed to initiate us into such a world, we should perhaps be less\ncontemptuous of those mystics who tell us in moments of transcendental\nconsciousness they 'heard flowers that sounded, and saw notes that\nshone'; or that they have experienced rare moments of consciousness in\nwhich the senses were fused organs is needed to initiate us into such a\nworld into a single and ineffable act of perception, in which color and\nsound were known as aspects of the same thing.\"\n\n\nWe Sense Only Vibratory Motion.\n\nIn assimilating the strange and wonderful conceptions of the\npsychologists above quoted, concerning the possibility of a new world of\nsensation arising from the possession of new channels of sense\nimpression, we must never lose sight of the basic fact that all\nSENSATIONS RESULT FROM CONTACT WITH VIBRATORY MOTION. An eminent\nscientific authority has said regarding this: \"The only way the external\nworld affects the nervous system is by means of vibratory motion. Light\nis vibratory motion; Sound is vibratory motion; Heat is vibratory\nmotion; Touch is vibratory motion; Taste and Smell are vibratory motion.\nThe world is known to us simply by virtue of, and in relation to, the\nvibratory motion of its particles. Those vibratory motions are\nappreciated and continued by the nervous system, and by it brought at\nlength to the mind's perception.\"\n\n\nThe Higher Planes of Nature\n\nIn view of the facts and principles above set forth and considered, we\nmay begin to see that there is nothing \"unnatural\" in the hypothesis\nthat there may be reports conveyed to the consciousness of man by means\nof higher vibrations than those of ordinary sound, or ordinary sight,\nproviding that man has either (1) highly developed his ordinary senses\nof sight, hearing, or touch to a degree sufficiently high to register\nthese higher vibrations; or else has evolved and unfolded into\nconsciousness certain latent faculties of sense-impression which are\nlying dormant in the great masses of mankind. In fact, the thoughtful\nperson will be forced to admit that this new knowledge of the nature of\nsensations, and of its relation to vibratory motion, renders extremely\nprobable the truth of the great body of reports of such so-called\nextra-conscious knowledge which the experience of the race has furnished\nfrom the beginning of human history down to the present time. Such a\nperson will see that it is not a sign of \"credulity\" for a person to\naccept such reports, so universally set forth; but that, rather, it is a\nsign of \"credulity\" for a person to accept blindly the dogmatic\nassertions of the materialistic sceptics to the effect that \"there is no\nsuch thing possible in the natural world, under natural world, under\nnatural laws--the whole thing is delusion or else deliberate fraud.\"\nSuch \"know-it-all\" persons are usually found to really \"know much that\nis not true,\" and to lack knowledge of much that is true, regarding\nNature, her realm and her laws.\n\n\nAn Appeal To Reason.\n\nConcluding these statements, let us say that the student of this book\nwill find nothing contained within this book which is contrary to\nNature's laws and principles. He will nowhere in it be asked to suspend\nthe exercise of his reason, and to accept as facts things which violate\nall of Nature's laws. Instead, he will find at each point full natural\nexplanations of even the most wonderful phenomena; and the appeal to\naccept same will be made always to his reason, and not to his blind\nfaith or unreasoning belief. The student is urged to build his knowledge\nof this important subject upon this solid rock of natural law and fact,\nand not upon the shifting and sinking sands of mere dogmatic assertion\nand appeal to assumed authority ancient or modern.\n\n\n\n\nPART II\n\nMental Vibrations and Transmissions\n\n\nIn the category of Nature's Finer Forces must be included that class of\nmanifestations which are generally known as Telepathy, Thought\nTransference, Thought Force, etc., all of which are based upon the fact\nthat there is present in all such mental states as Thought, Emotion,\nDesire, etc., a certain rate of vibratory motion, which motion is\ncapable of being radiated from the mind of the person manifesting them\nin such power and force that they may be registered with more or less\ndistinctness upon the minds of other persons are at a greater or less\ndistance from the first person. In the more common forms of its\nmanifestation, such mental force or power is known as Thought Force,\nMental Influence, etc., and in its more pronounced and less common\nphases it is known as Telepathy, Thought Transference, etc., but the\nbasic principle is precisely the same in all of such cases, simple or\ncomplex though their manifestations may be.\n\n\nThe Higher Forces.\n\nWe may say here, frankly and plainly, however, that the advanced\noccultists regard this class of phenomena as comparatively simple and\nelementary, and therefore not fully entitled to be included in the same\ncategory with the higher phases of Nature's Finer Forces, such as, for\ninstance, Clairvoyance, Psychometry, Communication with the Higher\nPlanes, etc. But notwithstanding this, we are of the opinion that any\nand every one of the finer forces of nature, i.e., any of the forces\nwhich are over and above the plane upon which the ordinary senses of\nman, normally developed, ordinarily function and operate, should be\nplaced in one general category of the Higher Forces of Nature,\nparticularly in a work of this kind designed for the instruction of the\ngeneral public upon these important subjects. Accordingly, these lesser\nmanifestations of the finer forces in the natural world shall be\ncarefully considered in this part of this book, so that the student may\nbecome acquainted with the scientific principles upon which they are\nbased, and may be enabled to develop the power of manifesting such\npowers if he choose to do so; and that he may understand the nature of\nsuch forces and powers when they are manifested by other persons.\n\n\nChitta, or Mind Substance.\n\nThe Hindu Teachings hold that that which we call \"Mind\" is not an\nintangible something different from anything else in Nature, but that,\non the contrary, it forms a part of Nature's general manifestation, and\nis a substantial thing. The Hindus have given to this Mind Substance the\nname of Chitta. Without going into metaphysical discussion, or entering\ninto technical details concerning this Mind Substance or Chitta, we may\nsay that the Hindus believe it to be one phase of the great\nManifestation which we call Nature--just as that which we call Matter\nis another phase of Manifestation--and, like Matter, having its own\nparticular kind of force, or energy, its own rates of vibrations, and\nits own attribute of radiating its vibratory force or energy over space.\nChitta manifests its activity in creating Thought, Emotions, etc., and\nalso in receiving impressions from the outside world which it translates\ninto perceptions and ideals. Chitta, or Mind Substance, is not regarded\nby the Hindus as being identical with the Soul, or the Ego; but, on the\ncontrary, they regard it as being an instrument for the expression of\nthe activity of the Ego, or Soul, just as the Body is another kind of\ninstrument. Both Body and Mind are regarded as being intended for the\nuse of the Ego or Soul, and not as identical with the latter. We shall\nnot discuss these distinctions further in this book, this subject being\napart from the general field and scope of the present work.\n\n\nWhat Modern Science Says.\n\nThere are many to whom this conception of the vibration energy of Chitta\nor Mind Substance may seem strange. But such persons will be still more\nsurprised, perhaps, when they are told that modern science has\npractically admitted the general truth contained in the Hindu teachings\nconcerning the same, though modern science seems to cloak the facts of\nthe case in technical terms so that the ordinary person is unable to\ncomprehend the real facts dwelling beneath these terms. To this latter\nclass we specially commend the following statement made by Professor\nOchorowicz, the eminent European scientist, a few years ago. Professor\nOchoriwicz says:\n\n\nA Living Dynamic Focus.\n\n\"Every living being is a dynamic focus. A dynamic focus tends ever to\npropagate the motion that is proper to it. Propagated motion becomes\ntransformed according to the medium it traverses. Motion always tends to\npropagate itself. Therefore, when we see work of any kind--mechanical,\nelectrical, nervic, or psychic--disappear without visible effort, then\nof two things, one happens, namely, either a transmission or a\ntransformation. Where does the first end, and where does the second\nbegin? In an identical medium there is only TRANSMISSION; in a different\nmedium there is TRANSFORMATION.\n\n\"You send an electric current through a thick wire. You have the\ncurrent, but you do not perceive any other force. But cut that thick\nwire, and connect the ends by means of a fine wire, and this fine wire\nwill grow hot--there will be a TRANSFORMATION of a part of the current\ninto HEAT. Take a pretty strong current, and interpose a wire still more\nresistant, or a very thin carbon rod, and the carbon will emit LIGHT. A\npart of the current, then, is transformed into heat and light. The light\nacts in every direction around about, first visibly as light, then\ninvisibly as heat and electric current. Hold a magnet near it. If the\nmagnet is weak and movable, in the form of a magnetic needle, the beam\nof light will cause it to deviate; if it is strong and immovable, it\nwill in turn cause the beam of light to deviate. AND ALL THIS FROM A\nDISTANCE, WITHOUT CONTACT, WITHOUT SPECIAL CONDUCTORS.\n\n\nDynamic Correlate of Thought.\n\n\"A process that is at once chemical, physical and psychical, goes on in\nthe brain. A complex action of this kind is propagated through the gray\nbrain matter, as waves are propagated in water. Regarded on its\nphysiological side, an idea is only a vibration, a vibration that is\npropagated, yet which does not pass out of the medium in which it can\nexist as such. It is propagated only as far as other vibrations allow.\nIt is propagated more widely if it assumes the character which\nsubjectively we call emotive. But it cannot go beyond without being\ntransformed. Nevertheless, like force in general, it cannot remain in\nisolation, and it escapes in disguise.\n\n\"Thought stays at home, as the chemical action of a battery remains in\nthe battery; it is represented by its dynamic correlate, called in the\ncase of the battery a 'current,' and in the case of the brain, I know\nnot what; but whatever its name may be, it is THE DYNAMIC CORRELATE OF\nTHOUGHT. I have chosen the name 'dynamic correlate.' There is something\nmore than that; the universe is neither dead nor void.\n\n\"A force that is transmitted meets other forces, and if it is\ntransformed only little by little it usually limits itself to modifying\nanother force at its own cost, though without suffering materially\nthereby. This is the case particularly with forces that are persistent,\nconcentrated, well seconded by their medium. It is the case with the\nphysiological equilibrium, nervic force, psychic force, ideas, emotions,\ntendencies. These modify environing forces, without themselves\ndisappearing. They are imperceptibly transformed, AND IF THE NEXT MAN IS\nOF A NATURE EXCEPTIONALLY WELL ADAPTED TO THEM, THEY GAIN IN INDUCTIVE\nACTION.\"\n\n\nAnswer to Skeptical Critics\n\nThe two most likely objections advanced against this conception by\nsceptical critics are as follows: \"(1) The mental vibratory motion, or\nvibratory waves, are not known to science, nor recorded on scientific\ninstruments such as the galvanometer. What is the rate of such\nvibrations, and what is their general character? (2) Granted the\nexistence of such vibratory energy, or thought-waves, how and by means\nof what channel does the second person receive them from the first\nperson? How are they registered or recorded?\" These objections are\ncapable of being met in a scientific manner, to the satisfaction of any\nfair-minded critic or investigator. We shall now give you, briefly, the\ngist of the answer of science to the aforesaid objections.\n\n\nThe World of Vibrations\n\nIt is true that the scientific instruments of the laboratory, such as\nthe galvanometer, do not record thought vibrations. This, because such\ninstruments are capable of registering and recording on certain rates\nand modes of vibratory energy. Thought vibrations are registered only by\ntheir appropriate instruments, namely, the Chitta of Mind substance of\nliving persons. As to the \"general character and rate of vibration\" of\nthese waves of mental force, we can only say that their general\ncharacter is that of \"mental force\" as opposed to \"physical force.\"\n\nAs to their rate of vibration, we can only say that this is not\nprecisely known, not having as yet been definitely ascertained; but it\nshould be added that THERE IS PLENTY ROOM FOR THESE VIBRATIONS in the\ngreat field of vibratory energy. Read the following paragraphs, and\ndecide this last matter for yourself.\n\n\nUncharted Seas of Vibration.\n\nThe following quotations from eminent scientists will serve to give the\nstudent a general idea of the views of science upon the question of the\npossibility of the existence and presence of vibratory energy of kinds\nand characters as yet unknown to science:\n\nThe first scientist says: \"There is much food for speculation in the\nthought that there exists sound waves that no human ear can hear, and\ncolor waves that no eye can see. The long, dark, soundless space between\n40,000 and 400,000,000,000,000 vibrations per second, and the infinity\nof range beyond 700,000,000,000,000 vibrations per second, where light\nceases, in the universe of motion, makes it possible to indulge in\nspeculation.\" The second scientist says: \"There is no gradation between\nthe most rapid undulations or tremblings that produce our sensation of\nsound, and the lowest of those which give rise to our sensations of\ngentlest warmth. There is a huge gap between them, wide enough to\ninclude another world of motion, all lying between our world of sound\nand our world of heat and light. And there is no good reason whatever\nfor supposing that matter is incapable of such intermediate activity, or\nthat such activity may not give rise to intermediate sensations,\nprovided that there are organs for taking up and sensifying these\nmovements.\"\n\nThe third scientist says: \"The knowledge we gain by experiment brings\nhome to us what a miserably imperfect piece of mechanism our bodies are.\nThe ear can detect the slow-footed sound vibrations that come to us at\nthe rate of between 40 and 40,000 a second. But the whole of space may\nbe quivering and palpitating with waves at all sorts of varying speeds,\nand our senses will tell us nothing of them until we get them coming to\nus at the inconceivable speed of 400,000,000,000,000 a second, when\nagain we respond to them and appreciate them in the form of light.\"\n\nThe fourth scientist says: \"The first indications of warmth come to us\nwhen the vibrations reach the rate of 35,000,000,000,000 per second.\nWhen the vibrations reach 450,000,000,000,000 the lowest visible light\nrays manifest. Then come the orange rays, the golden yellow, the pure\nyellow, the greenish yellow, the pure green, the greenish blue, the\nocean blue, the cyanic blue, the indigo, and finally the violet, the\nhighest degree of light which the human eye can register, and which\noccurs when the vibrations reach the rate of 750,000,000,000 per second.\nThen come the ultra-violet rays, invisible to human sight but registered\nby chemical media. In this ultra-violet region lie the X-Rays, and the\nother recently discovered high degree rays; also the actinic rays which,\nwhile invisible to the eye, register on the photographic plate, sunburn\none's face, blister one's nose, and even cause violent explosions in\nchemical substances exposed to them, as well as act upon the green\nleaves of plants, causing the chemical transformation of carbonic acid\nand water into sugar and starches. These forms of 'dark light,' that\nis, light too high in degree to be perceived by the human eye, are but\nfaint indications of the existence of still higher and still finer\nvibrations of substance and energy.\"\n\n\nThe Human Wireless Telegraph Instrument.\n\nHaving seen that the first question of the sceptical critics is capable\nof being answered in the scientific spirit, and by ideas based upon\nscientific investigation, we now turn to the second question of the same\ncritics, viz.: \"Granted the existence of such vibratory energy, or\nthought-waves, how and by means of what channel does the second person\nreceive these from the first person? How are they registered or\nrecorded?\" This same question is also implied in the concluding sentence\nof one of the scientists above quoted, viz.: \"There is no good reason\nwhatever for supposing that matter is incapable of such intermediate\nactivity, or that such activity may not give rise to intermediate\nsensations, provided that there are organs for taking up and sensifying\nthese movements.\" Let us see what science has to tell us regarding the\nprovision of Nature for the reception and \"sensing\" of this class of\nvibratory energy. And the easiest way to ascertain the report of science\nregarding this important matter is to consider carefully what\nrepresentative leading scientists have said concerning the same in their\nwritings or public addresses. We call your attention to the following\nquotations from such sources.\n\n\nA Great Scientist's Theory.\n\nLet us begin with that great master of modern science, Sir William\nCrookes, the inventor of the celebrated \"Crookes' Tubes,\" without which\nthe discovery of the X-Ray and Radio-Activity would have been\nimpossible. Several years ago, this eminent scientist, addressing the\nRoyal Society, at Bristol, England,--a gathering made up of\ndistinguished scientists from all over the world, most of the members\nbeing extremely sceptical concerning occult phenomena--said to the\nbrilliant gathering: \"Were I now introducing for the first time these\ninquiries in the world of science, I should choose a starting point\ndifferent from that of old (where we formerly began). It would be well\nto begin with Telepathy; with that fundamental law, as I believe it to\nbe, that thoughts and images may be transferred from one mind to another\nwithout the agency of the recognized organs of sense--that knowledge may\nenter the human mind without being communicated in any hitherto known or\nrecognized ways. * * * If Telepathy takes place we have two physical\nfacts, viz., (a) the physical change in the brain of A, the transmitter,\nand the analogous physical change in the brain of B, the recipient of\nthe transmitted impression. Between these two physical events there must\nexist a train of physical causes. * * * It is unscientific to call in\nthe aid of mysterious agencies, when with every fresh advance in\nknowledge it is shown that ether vibrations have powers and attributes\nabundantly able to meet any demand--even the transmission of thought.\n\n\"It is supposed by some physiologists that the essential cells of nerves\ndo not actually touch, but are separated by a narrow gap which widens in\nsleep while it narrows almost to extinction during mental activity.\nTHIS CONDITION IS SO SINGULARLY LIKE A BRANLY OR LODGE COHERER [a\ndevice which led to the discovery of wireless telegraphy] AS TO SUGGEST\nA FURTHER ANALOGY. The structure of brain and nerve being similar, it is\nconceivable that there may be present masses of such nerve coherers in\nthe brain, whose special function it may be to receive impulses brought\nfrom without, through the connecting sequence of ether waves of\nappropriate order of magnitude. Roentgen has familiarized us with an\norder of vibrations of extreme minuteness as compared with the smallest\nwaves with which we have hitherto been acquainted; and there is no\nreason to suppose that we have here reached the limit of frequency. It\nis known that the action of thought is accompanied by certain molecular\nmovements in the brain, and here we have physical vibrations capable\nfrom their extreme minuteness of acting direct upon individual\nmolecules, while their rapidity approaches that of internal and external\nmovements of the atoms themselves. A formidable range of phenomena must\nbe scientifically sifted before we effectually grasp a faculty so\nstrange, so bewildering, and for ages so inscrutable, as the direct\naction of mind upon mind.\"\n\n\nHuman Electro-Magnetism\n\nProfessor Bain, another eminent authority, tells us: \"The structure of\nthe nervous substances, and the experiments made upon the nerves and\nnerve-centres, establish beyond a doubt certain peculiarities as\nbelonging to the force that is exercised by the brain. This force is of\na current nature; that is to say, a power generated at one part of the\nstructure is conveyed along an intervening substance and discharged at\nsome other part. The different forms of electricity and magnetism have\nmade us familiar with this kind of action.\"\n\nProfessor Draper, another eminent authority, says: \"I find that the\ncerebrum is absolutely analogous to in construction to any other nervous\narc. It is composed of centripetal and centrifugal fibres, having also\nregistering ganglia. If in other nervous arcs the structure is merely\nautomatic, and can display no phenomena of itself, but requires the\ninfluence of an external agent--the optical apparatus inert save under\nthe influence of light, the auditory save under the impression of\nsound--the cerebrum, being precisely analogous in its elementary\nstructure, presupposes the existence of some agent to act through it.\"\n\nProf. M. P. Hatfield has said: \"The arrangement of the nerve-envelopes\nis so like that of the best constructed electrical cables that we cannot\nhelp thinking that both were constructed to conduct something very much\nalike. I know that there are those who stoutly maintain that nerve force\nis not electricity, and it is not in the senses that an electrical\nbattery is not the same thing as a live man; but, nevertheless,\nnerve-force is closely allied to that wonderful thing that for want of a\nbetter and clearer understanding we agree to call 'electricity.'\"\n\n\nHuman Etheric Force.\n\nProfessor Haddock, a popular writer along the lines of scientific\npsychology and kindred subjects, in a part of his work in which he was\nconsidering the idea that thought may be communicated by means of\nether-vibrations, forcibly says: \"The ether is accepted by science as a\nreality, and as a medium for light, heat, electricity, magnetism, etc.\nThe nervous system is certainly comparable to an electric battery with\nconnecting wires. Communications of thought and feeling without the\nmediation of sense-perceptions as commonly understood, is now\nestablished. Inanimate objects exert, now and then, 'strange\ninfluences.' People certainly carry with them a personal atmosphere. The\nrepresentation of the condition of these facts by a psychic field,\ncompared to the magnetic or electric field, becomes, therefore, if not\nplausible, at least convenient. As such a 'field' exists surrounding the\nsun, so may a 'field' be assumed as surrounding each human individual.\n'We have already strong grounds for believing that we live in a medium\nwhich conveys to-and-fro movements to us from the sun, and that these\nmovements are electro-magnetic, and that all the transformation of light\nand heat, and indeed the phenomena of life, are due to the electrical\nenergy which comes to us across the vacuum which exists between us and\nthe sun--a vacuum which is pervaded by the ether, which is a fit medium\nfor the transmission of electro-magnetic waves.' By means, then, of a\nsimilar theory applied to mind and brain and body, we may find\nreasonable explanations of many otherwise insoluble mysteries of life,\nand, which is of more importance, deduce certain suggestions for the\npractical regulation of life in the greatest individual interest.\"\n\n\nThe Brain-Battery.\n\nThe same writer says: \"All states of body and mind involve constant\nmolecular and chemical change. The suggestion arises that the brain,\nwith its millions of cells and its inconceivable changes in substance,\nmay be regarded as a transmitting and receiving battery. The brain being\na kind of battery, and the nerves being conductors of released stored-up\nenergy to different parts of the body, by a kind of action similar to\nthe actions of electricity and magnetism, it is suggested that, either\nby means of the ether, or of some still finer form of matter, discharges\nof brain energy may be conducted beyond the limits of the body. If the\nnerve-track corresponds to wires, this refined medium may correspond to\nthe ether-field supposed to be employed in wireless telegraphy. As\nelectrical movements are conducted without wires, or other visible\nmedia, so may brain-discharges be conveyed beyond the mechanism of the\nbattery, without the intervention of nerves--except as they may\nconstitute a part of the battery. Generally speaking, such discharges\nwould originate in two ways, viz., by direct mental action, or by mental\nor physical states--perhaps by a combination.\"\n\n\nA Peculiar Organ\n\nSo much for the conceptions of modern western science, which agree in\nthe main with those of the ancient oriental occultists, although of\ncourse different names and terms are employed. But, we think it worth\nwhile to call your attention to the fact that the western scientists\nhave failed to note the significant presence of a peculiar organ in the\nhuman body, which is regarded as most important in its functions and\noffices by the oriental teachers, and which we believe has a very close\nconnection to the subject just discussed by the western scientists. We\nrefer to that strange organ or gland known to western science as the\nPineal Gland. Let us see just what this is.\n\n\nThe Pineal Gland\n\nThe Pineal Gland is a mass of nervous substance which is found located\nin the human brain in a position near the middle of the skull, almost\ndirectly above the extreme top of the spinal column. It is shaped like a\nsmall cone, and is of a reddish-gray color. It lies in front of the\ncerebellum, and is attached to the third ventricle of the brain. It\ncontains a small quantity of peculiar particles of a gritty, sand-like\nsubstance, which is commonly known as \"brain sand.\" It derives its\nscientific name from its shape, which resembles a pine-cone. Western\nphysiologists are at sea regarding the function and office of this\ninteresting organ, or gland, and the text books generally content\nthemselves with stating that \"the functions of the Pineal Gland are not\nunderstood.\" The oriental occultists, on the other hand, claim that the\nPineal Gland, with its peculiar arrangement of nerve-cell corpuscles,\nand its tiny grains of \"brain-sand,\" is intimately associated with\ncertain forms of the transmission and reception of waves of mental\nvibrations. Western students of occultism have been struck with the\nremarkable resemblance between the Pineal Gland and a certain part of\nthe receiving apparatus employed in wireless telegraphy, the latter also\ncontaining small particles which bear a close resemblance to the\n\"brain-sand\" of the Pineal Gland; and this fact is often urged by them\nto substantiate the theory of the oriental occultists concerning the\nfunction and office of this interesting organ of the human body which is\nlocated in the brain of man.\n\n\nTransmission of Thought.\n\nMany other facts set forth by modern western science could be cited in\nour consideration of the question of the existence of any possible organ\nfor the reception of thought vibrations, but it is thought that\nsufficient evidence of this kind has already been submitted to your\nattention--sufficient to remove any reasonable doubts, and to give the\nstudent at least a clear and open mind on the subject. Summing up such\nevidence, we may say that modern science is fast approaching the\nposition which is so well expressed by Camille Flammarion, the eminent\nFrench scientist, as follows: \"The action of one mind upon another at a\ndistance--the transmission of thought, mental suggestion, communication\nat a distance--all these are not more extraordinary than the action of\nthe magnet on iron, the influence of the moon on the sea, the\ntransportation of the human voice by electricity, the revolution of the\nchemical constituents of a star by the analysis of its light, or,\nindeed, all the wonders of contemporary science. Only these psychic\ncommunications are of a more elevated kind, and may serve to put us on\nthe track of a knowledge of human nature. What is certain is this: That\nTelepathy can and ought to be henceforth considered by Science as an\nincontestible reality; that minds are able to act upon each other\nwithout the intervention of the senses; that psychic force exists,\nthough its nature is yet unknown.\"\n\n\nA General Principle.\n\nAt this point we wish to impress upon the minds of the students of this\nbook that what has been above said regarding that class of mental\ncommunications generally classed under the head of Telepathy also\napplies to many much higher phases of occult phenomena and psychic\nmanifestations. In fact, this is one of the reasons why we have paid\nsuch close attention to the scientific evidence substantiating this\nclass of phenomena. It is not too much to say that in what has been said\nin the foregoing pages there is to be found a scientific basis for the\nphenomenon of \"spirit communication,\" at least in many of its phases. It\nis but a step in thought--and a natural and easy step at that--from the\nmatter of the communication of thought from the mind of one person or\nthe material plane of life to another person on the same plane, on to\nthe matter of the communication of thought from the mind of an\nindividual entity on a higher plane of life to a second person who is\nabiding on the lower material plane occupied by us at this stage of our\nexistence. It is seen that the difference consists largely in the matter\nof the degree and rate of vibratory energy employed, and the preparation\nof a proper receiving instrument for the reception and translation of\nsuch messages. This phase of the subject will be considered in fuller\ndetail in a subsequent portion of this book.\n\n\nTransformation of Vibrations.\n\nOne of the things which seem to greatly puzzle the average student of\nthe subject of mental vibrations, and thought-transference, is that\nwhich may be called \"thought waves.\" The student is unable to conceive\nof a wave of \"thought\" being projected into the air, and then traveling\nalong until it reaches the mind of other persons. The difficulty, upon\nanalysis, is seen to consist of the inability to conceive of \"thought\"\nas being a material substance capable of traveling in \"waves.\" It is no\nwonder that the student finds this conception difficult, for there is no\nsuch thing as \"thought\" traveling in this way. The phenomenon of thought\ntransference is accounted for scientifically in quite another manner, as\nwe shall see in a moment. The student is advised to carefully note this\ndistinction, for upon its understanding depends greatly the intelligent\ncomprehension of the entire subject of thought vibrations and\nthought-transference.\n\n\nExample of Electric Light\n\nPerhaps this matter may be best explained by means of illustrations of\nthe operation of electricity and light--electric vibrations and light\nvibrations. In both cases the secret of the transmission of the\nvibrations or waves of vibratory energy may be summed up in the word\n\"TRANSFORMATION.\" For instance: When we transmit electric vibrations\nover a fine wire or thread of carbon, the electric vibrations are\ntransformed into light vibrations and manifest as \"electric light.\" In\nanother form of transmission the electric vibrations are transformed\ninto \"electric heat.\" But this is merely one phase of the\ntransformation; consider carefully the more complex phases, as follows:\nWe speak into the receiver of a telephone and the sound vibrations\nproduced by our voice are transformed into electrical vibrations and in\nthat form travel over the telephone wire; arriving at the other end of\nthe wire, these electric vibrations enter into the receiver, and are\nthere transformed into sound vibrations, and as such are heard by the\nperson holding the receiver. Now note this: the sound vibrations do not\ntravel at all; instead, they are transformed into electric waves, which\nin turn are transformed at the receiving end of the line into sound\nvibrations once more. And unless the receiving apparatus be present, and\nproperly adjusted, there is no second transformation at all; and in such\ncase the electric vibrations remain such.\n\n\nExample of Wireless Telegraphy.\n\nLikewise, in the case of the wireless telegraphy, the electric energy\nproduced by the sending instrument is transformed into subtle and finer\netheric waves, which travel to the receiving instrument, and are there\ntransformed into electric waves, the latter producing physical changes\nin the receiving apparatus which enable them to be read by the observer.\nIn the case of wireless telephony there is still more complex process of\ntransformation, as follows: the speaker conveys sound vibrations into\nthe instrument; these are transformed into electric vibrations; and the\nlatter into the etheric vibrations which travel through space to the\nreceiver. Reaching the receiver, the etheric vibrations are transformed\ninto ordinary electric vibrations, and these in turn into sound waves\ncapable of being sensed by the listener.\n\n\nExample of Light Waves.\n\nThe same process is detected in the transmission of what we call light\nwaves. The activities manifested by the substance of the sun set up\ncertain vibrations which we call \"light vibrations.\" These are\ncommunicated to the ether in the form of so-called \"light waves\" but\nwhich are merely etheric waves of a certain rate of vibration. These\nwaves travel through space and are transformed into \"light\" only when\nthey reach some material substance capable of receiving and reflecting\ntheir vibrations. Science tells us that empty space is perfectly DARK,\nand that light manifests only when the etheric light vibrations come in\ncontact with material substance and are there transformed into \"light.\"\nLight, as \"light\" does not travel from the sun--what we know as \"light\"\nis simply the result of the transformation of certain etheric waves into\n\"light\" by reason of their contact with material substances.\n\n\nTransformation of Mental Vibrations\n\nNow for the analogy. Mental vibrations are so only when they remain in\ntheir own uninterrupted medium of channel of activity, i.e., the brain\nand the nervous system of the individual. Many hold that they are able\nto leap over the barrier of flesh separating two persons when such\npersons are in immediate physical contact, and the conditions are of a\ncertain kind; but as a rule they do not do so. But, as all investigators\nknow, mental vibrations are capable of being transformed into some\nsubtle form of etheric vibrations, and the latter when coming in contact\nwith the nervous system of other persons may be again transformed, this\ntime into mental vibrations which produced thoughts, feelings and mental\nimages in the minds of the second persons or persons, corresponding with\nthese mental states in the first person. Think over this carefully,\nuntil you grasp the idea fully.\n\n\nVibrational Attunement\n\nAnd here we find another startling correspondence between the phenomena\nof wireless telegraphy and that of thought transference or transmission\nof mental vibrations. We allude to the fact that while a wireless\ntelegraphic sending instrument may be sending forth vibrations of the\nstrongest power, its messages are capable of being received or \"picked\nup\" only by those instruments which are \"in tune\" with the sending\ninstrument to at least a certain degree; to all other instruments, those\nwhich are not \"in tune\" with the sending instrument, there is no message\nperceptible. Precisely this same state of affairs is found to prevail in\nthe realm of mental vibrations and thought transmission. The individual\nreceives only such messages as emanate from instruments with which he is\n\"in tune\"--to all the rest he is deaf and unconscious. But once \"in\ntune\" with the higher vibrations of the mental realm, he will receive\nevery message traveling on that particular plane at that particular\ntime, unless he deliberately shut them out. We shall see how this works\nout in ordinary life, when we consider the general subject of Telepathy\nand Thought Transference in the succeeding Chapter.\n\n\nIn Tune With Higher Planes\n\nBut, in connection with the above statement of the \"in tune\" law or rule\nof manifestation, we wish to call to the attention of the student the\nimportant fact that the same law prevails in the case of communications\nfrom the higher planes of existence--the so-called \"spirit\ncommunications\" and other messages of this kind reaching individuals on\nour own plane of existence. It is only when the individual on the\n\"earth plane\" becomes \"in tune\" with the sending mental instrument of\nthe entity abiding on a higher plane of existence, that it is able to\n\"pick up\" the message being sent to earth. Even the same individual is\noften unable to \"catch\" the messages at one time, while at other times\nhe experiences no difficulty whatsoever. An understanding of this\nfact--this law or rule of manifestation--will throw a great light over\nmany dark places of misunderstanding and perplexity concerning certain\nphases of occult and psychic phenomena. This feature of such phenomena\nwill be considered in detail in subsequent parts of this book.\n\n\nThe Two Key-Words.\n\nConcluding our consideration of the \"just how\" of the transmission of\nthoughts, messages, and \"psychograms\" between two minds, be they both on\nearth plane, or one of the two on the higher planes, we would say:\n\"Always remember the two Key-Words, namely TRANSFORMATION and\nATTUNEMENT.\" These two Key-Words will enable you to unlock many doors of\nthought on these subjects--doors which otherwise will remain closed to\nyou.\n\n\n\n\nPART III\n\nTHOUGHT TRANSFERENCE\n\n\nThe most elementary and simple form in which mental vibrations are\ntransmitted is that which may be called Thought Transference. In the\ncategory of Thought Transference may be included two quite general\nclasses, as follows: (1) Involuntary Transmission of Mental Vibrations,\nand (2) Voluntary Transmission of Mental Vibrations, commonly known as\nTelepathy. In this part of this book both of these general classes of\nThought Transference shall be considered in some detail.\n\n\nInvoluntary Transmission of Mental Vibrations.\n\nMental vibrations emanating from the brain of the individual take on the\nform of wave-like movements in the ether, which are accordingly known as\n\"thought-waves.\" These thought-waves are constantly being sent forth\nfrom the brains of all persons, and after being sent forth they spread\nin space from the immediate neighborhood of the person originating them,\nto a distance proportioned to the strength and power energizing the\noriginal mental state. These thought-waves have the power of awakening\nand arousing into activity corresponding mental states in other persons\ncoming within their field of force, according to the laws of Mental\nInduction. It should be noted here that the activity aroused in the mind\nof the receiving person is accomplished by the setting into vibratory\nmotion the Chitta or Mind-substance of that person, just as the\nreceiving diaphragm of the telephone is set vibrating at the same rate\nas that of the sending instrument, and thus the original sound-waves are\nreproduced.\n\n\nThought Waves\n\nThought-waves are manifested in various forms, modes, and phases, and in\ndifferent degrees of power. Some are emanated without any clearly\ndefined desire or intent to accomplish certain ends, while others are\ncharged with strong desire focused to a definite point by clear-cut\nideas of ends sought to be accomplished. The latter, however, are\nusually entitled to be classed among the \"involuntary\" phases of Thought\nTransference, because the senders are generally unaware that\nthought-waves have an actual effect upon the minds of other persons;\ntheir thoughts and mental states arising in accordance with their\nfeelings, desires, and general aims. Where the individual has learned\nthat thought is an active power, he may deliberately send forth his\nthought-waves directed toward the person or persons whom he wishes to\naffect and influence.\n\nThe student must remember, however, that there is a great difference in\nthe power and effective activity between thought-waves sent forth under\ndifferent circumstances. Some are sent forth idly, and with no focused\npower or energy of desire and feeling, and such naturally are weak in\neffect upon others. Others are sent forth vitalized with strong desire\nand feeling, and focused with a clear ideal and mental picture, and,\nconsequently, exert a far greater degree of effect upon the minds of\nothers with whom they come in contact. The analogy of the waves of\nelectricity holds good here, for just as the electric power may be\nstrong or weak, as the case may be, so may the mental force be strong or\nweak under different circumstances, and in different individuals.\n\n\nVibratory Thought Force\n\nThe vibratory force of thought-waves persist for some time after their\noriginal emanation. Here, also we have analogies on the physical plane,\nas follows: The heat of a room continues for some time after the fire\nwhich originally caused it has ceased to burn. Likewise, the air of a\nroom may manifest the perfume of a flower, or extract, long after the\nlatter has been removed from the room. Again, rays of light persist in\nexistence long after the star manifesting them has been blotted out of\nexistence. In the same way thought-vibrations continue to manifest in a\nplace, large or small though its space may be, long after the original\nsender has passed from that plane--perhaps even long after he has passed\nfrom earth life.\n\n\nMental Atmospheres\n\nA well known American writer on this subject has said concerning this\npoint: \"There are many places today filled with the thought-vibrations\nof minds long since passed out of the body. There are places filled with\nthe strong vibrations of tragedies long since enacted there. Every place\nhas a mental atmosphere of its own, the same arising from the\nthought-vibrations set in motion by the various persons who have\ninhabited or occupied them. Every city has its own mental atmosphere\nwhich has its effect upon persons moving into them. Some are lively,\nsome dull, some progressive, some old-fogyish, some moral, some\nimmoral--the result of the character of the early settlers and leading\nspirits, of the place in question. Persons moving into these towns are\naffected by the mental atmospheres thereof, and either sink to the\ngeneral level, or else, if strong enough, help to change the mental tone\nof the place. Sometimes a change in conditions bring a large influx of\nnew people, to a town, and the mental waves of the newcomers tend to\nbring about a marked change in the local mental atmosphere. These facts\nhave been noticed by many observing people who often have not been\nfamiliar with the principles underlying and producing the facts which\nthe observers have so clearly discerned.\"\n\n\nThe Contagion of Thought.\n\nThe same writer says, along the same general lines: \"Many have of course\nnoticed the differing mental atmospheres of stores, offices, and other\nplaces of business. Some of such places give one an air of confidence\nand trust; others create a feeling of suspicion and distrust; some\nconvey an impression of active, wideawake management, while others\nimpress one as being behind the times, and suffering from a want of\nalert, active management. These differing mental atmospheres are caused\nby the different prevailing mental attitudes of the owners of the\nrespective establishments. The managers of business places send forth\nthought-waves of their own, and their employees naturally falling into\nthe pace set for them also send forth similar vibrations, and before\nlong the whole place is vibrating on a certain scale. A change of\nmanagement soon produces a marked change in the entire mental atmosphere\nof the place. In the same way, we notice the mental atmospheres of the\nhouses we happen to visit; in this way we become conscious of an entire\nmental scale of many notes, the notes being sounded unconsciously by the\nminds of the occupants of the houses. From some thresholds radiate\nharmony, while others breathe the spirit of inharmony. Some radiate\nemotional warmth, while others chill one like an iceberg, by reason of\nthe emotional coldness of the dwellers therein. Likewise, the low\nquarters of our cities, the dens of vice, and the haunts of dissipation\nvibrate with the character of the thought and feeling of those\ninhabiting them. And, often, the weak-willed visitor is thus tempted. In\nthe same way, certain other places are charged with the vibrations of\nstrong, helpful, elevating mental states, which tend to lift up and\nelevate, energize and stimulate the minds and feelings of those visiting\nthese places. Thought and feeling are contagious, by reason of the laws\nof mental vibration and mental induction.\"\n\n\nMental Whirlpools.\n\nThe contagion of thought-vibrations is manifested by such vibrations\ncoming into contact with the minds of other persons within the field of\nmental induction of the first person, and there setting up similar\nvibrations. We know that orators, actors, preachers and others\naddressing audiences of persons, send forth strong mental currents\nwhich tend to awaken corresponding vibrations in the minds of their\nhearers. We weep, smile, grow angry, feel happy, according to the\ncharacter of the thought-waves, of the person on the platform or the\nstage, providing that we accept the same. And, according to the same\nprinciple, persons scattered over large areas are influenced and\naffected in the same way by whirlpools of mental vibrations set into\noriginal motion by some strong, masterful public man. A writer has said\nconcerning this point:\n\n\nMental Tidal Waves\n\n\"We know how great waves of feeling spread over a town, city, or county,\nsweeping people off their feet, and causing them to lose their balance.\nGreat waves of political enthusiasm, or war-spirit or prejudice for or\nagainst certain people, or groups of people, sweep over places and cause\nmen to act in a manner which they afterward often regret when they come\nto themselves and consider the matter in the light of cold reason.\nPeople are swayed by demagogues or magnetic leaders who wish to capture\ntheir votes or patronage; and they are often led into acts of mob\nviolence, or similar atrocities, by yielding to these waves of\ncontagious thought. On the other hand, we know equally well how great\nwaves of religious emotion spread out over the community upon the\noccasion of some great 'revival' excitement or religious fervor.\"\n\n\nImmunity to Thought Influences\n\nPersons becoming acquainted for the first time with the above recited\nfacts of mental vibrations, mental currents, mental waves, and mental\ncontagion, frequently raise the objection that if all this be true, why\nare we not constantly swept off of our feet by these great waves of\nmental vibrations, whereas, in fact, we are seldom or never aware of\nthem? The question is a natural one, and is capable of a satisfactory\nanswer. In the first place, many of these mental currents NEUTRALIZE\neach other, and thus both cease to exert any marked effect. And again,\nmost persons are really \"immune\" to most of the thought waves reaching\nthem, this by reason of the protective resistive power bestowed by\nNature, and acquired during the evolution of the race.\n\nTo understand this, we have but to think of our immunity to the great\nmajority of sounds and sights on the streets of a busy city. On a busy\nstreet corner, we are assailed by an infinitude of sounds and\nsights--but we hear but few of these, and see still fewer. The rest of\nthese impressions are lost to us, although we have ears to hear and eyes\nto see. We hear and see only those impressions which are strong enough\nto awaken our ATTENTION. In the same way we fail to perceive the\nnumerous thought vibrations and mental currents constantly surrounding\nus, and our attention is attracted and awakened by those sufficiently\nstrong and vigorous to awaken our attention. The analogy is a very close\none, and the understanding of one set of phenomena gives us the key to\nthe other.\n\n\nMental Attunement\n\nIt should not fail to be noticed, moreover, that we habitually receive\nand accept more readily those thought vibrations which are in harmony\nwith our own average habitual mental states; and, according to the same\ngeneral principle, we tend to habitually reject and fail to receive\nthose vibrations which are INHARMONIOUS to us for the same reason. Here,\nyou will notice, we have an illustration of the principle of\n\"attunement\" which, as we have informed you, is operative on the plane\nof thought and mental vibrations as well as on that of wireless\ntelegraphy. Just as it is a psychological fact that we tend to see and\nto hear those things which are in harmony with our beliefs and opinions,\nand our interest, so is it a metaphysical fact that we tend to accept\nand absorb the mental vibrations which are in harmony with our opinions,\nbeliefs, and interest, and to reject those which are opposed thereto.\n\nMoreover, the person who acquaints himself with the law of mental\nvibrations and thought-transference acquires a practical knowledge which\nenables him to render himself immune to objectionable and undesirable\nmental currents or thought-waves. We are not necessarily open to the\ninfluence of every stray current of thought or feeling that happens to\nbe in our immediate vicinity. Instead, by the proper methods,\nconsciously or unconsciously practiced and manifested, we may, and often\ndo, insulate ourselves so that these undesirable mental influences fail\nutterly to affect us; and, likewise, we may actually attract to\nourselves the desirable mental currents. These principles and methods\nwill be given later in this part of this book; they are mentioned here\nmerely to acquaint you with the fact that they are existent and known to\nthose familiar with this subject.\n\n\nVoluntary Transmission of Mental Vibrations.\n\nUnder the head of Voluntary Transmission of Mental Vibrations may be\nplaced the following two general classes of phenomena, viz., (1)\nVoluntary Efforts to Exert Mental Influence upon Others; and (2)\nVoluntary Efforts to Produce the Phenomena of Telepathy, along\nScientific Lines. Each of these general classes of phenomena will now be\npresented for your inspection and consideration.\n\n\nVoluntary Mental Influence.\n\nUnder the category of Voluntary Mental Influence we find much of the\nphenomena formerly classed as \"Magic\"--and by this we mean both White\nMagic, or efforts to produce results beneficial to the person\ninfluenced, and Black Magic, or efforts to produce results beneficial to\nthe person exerting the influence, and often to the positive detriment\nof the person influenced.\n\nWHITE MAGIC. Under the category of White Magic may be placed all those\nefforts of mental healing, and similar phases of metaphysical\ntherapeutics; and the accompanying efforts directed toward the general\nhappiness and welfare of the person \"treated.\" The word \"treatment\" has\nsprung into use in this connection, in America and Europe, by reason of\nits employment by the numerous metaphysical cults and schools\nflourishing there. We hear on all hands of persons being \"treated\" for\nHealth, Happiness, and Prosperity in this way. While in some cases, the\n\"magic\" is worked on higher planes than those of thought-vibrations, it\nis nevertheless true that in most instances the entire process is that\nof mental induction, along the lines described in the preceding pages\nof this book. In such cases the person influenced opens himself to the\nhelpful thought of the person \"treating\" him, and thus a co-operation\nand mental \"team work\" is secured, often with the most beneficial\nresults. This phase of the subject is too well known to require lengthy\nconsideration in this book, and is more properly the subject of the many\nbooks devoted to this special phase of mental power.\n\n     *     *     *     *     *\n\nBLACK MAGIC. It has well been said that there are always two poles to\neverything in Nature, and continued experience and investigation seems\nto substantiate this statement. Whenever we find a force or power\nproducing beneficial results, we may usually feel assured that the same\nforce or power, turned in another direction, or possibly reversed in its\naction, will produce results of an opposite character. And so it is with\nthis subject of \"Magic\" which we are now considering. While we would be\nvery glad to pass over this phase of the subject, truth and duty to our\nreaders compel us to state that White Magic has its opposite pole--that\nopposite pole known as Black Magic, or the use of psychic force for\nselfish and unworthy ends. There is no use trying to pursue the ostrich\npolicy regarding these things--it is always better to face them boldly,\nand then to take means to avoid the evil contained in them.\n\n     *     *     *     *     *\n\nWe prefer to quote from other writers on this subject, who have given\nthis particular matter the most careful attention and investigation, and\nwho have set forth simply and plainly the result of their investigations\nand discoveries. Here follow several quotations from authorities of this\nkind:\n\n\nBase Use of Mind Power\n\nOne writer says: \"It is a fact known to all students of occultism that\nBlack Magic has been frequently employed in all times to further the\nselfish, base ends of some people. And it is also known to advanced\nthinkers today that even in this enlightened age there are many who do\nnot scruple to stoop to the use of this hateful practice in order to\nserve their own ends, notwithstanding the punishment that all true\noccultists know awaits such persons. The annals of history are full of\nrecords of various forms of witchcraft, conjuration, and similar forms\nof Black Magic. All the much talked of practice of 'putting spells' upon\npeople are really forms of Black Magic, heightened by the fear and\nsuperstition of those affected. One has but to read the history of\nwitchcraft to see that there was undoubtedly some force at work behind\nall of the appalling superstitions and ignorance shown by the people of\nthose times. What they attributed to the influence of people 'in league\nwith the devil' really arose from the use of Black Magic, or an unworthy\nuse of Mental Influence, the two things being one at the last.\n\n\nThe Secret of Witchcraft\n\n\"An examination of the methods employed by these 'witches,' as shown by\ntheir confessions, give us a key to the mystery. These 'witches' would\nfix their minds upon other people, or their animals, and by holding a\nconcentrated mental picture there, would send forth thought-waves\naffecting the welfare of the persons being 'adversely treated,' which\nwould influence and disturb them, and often bring on sicknesses. Of\ncourse, the effect of those 'treatments' were greatly heightened by the\nextreme fear and superstition held by the masses of people at the time,\nfor fear is ever a weakening factor in mental influence, and the\nsuperstitions and credulity of the people caused their minds to vibrate\nin such a manner as to render them extremely passive to the adverse\ninfluences being directed against them. It is well known that the\nVoodoos of Africa, and similar cults among other savage races, practice\nBlack Magic among their people with great effect. Among the native of\nHawaii there are certain men known as 'Kahunas' who pray people sick, or\nwell, whichever way they are paid to do. These instances could be\nmultiplied almost indefinitely, but the basic principle is ever the same\nin such cases.\n\n\nModern Black Magic.\n\n\"In our own civilized lands there are many people who have learned the\nprinciples of mental influence, and who are using the same for unworthy\npurposes, seeking to injure others and to defeat their undertakings, or\nelse trying to bring them around to their own (the treators') point of\nview and inclinations. The modern revival of occult knowledge has\noperated along two lines, and in opposite directions. On the one hand,\nwe see and hear of the mighty power for good that mental influence is\nexerting over the race today, raising up the sick, strengthening the\nweak, putting courage into the despondent, and transforming failures\ninto successes. But, on the other hand, the hateful selfishness and\ngreed of unprincipled persons is taking advantage of this mighty force\nof nature, and prostituting it to the hateful ends of such persons,\nwithout heed to the dictates of conscience or the teaching of religion\nor of ordinary morality. These people are sowing a baleful wind, which\nwill result in their reaping a frightful whirlwind on the mental plane.\nThey are bringing down upon themselves pain and misery in the future.\"\n\n\nThe Explanation of Sorcery.\n\nAnother writer says: \"In various stages of history we find the records\nof persons having been affected by the influences of witches, sorcerers,\nand other evil-minded, unprincipled persons. In most cases these\nso-called witches and sorcerers themselves were under the delusion that\nthey were being assisted by the devil or some other supernatural being.\nThey did not realize that they were simply using natural forces.\nStudying the history of witchcraft, sorcery, black magic, and the like,\nyou will find that the devotees thereof usually employed some\npsychometric method. In other cases they would mould little figures of\nclay, or of wax, in the general shape and appearance of the person whom\nthey wished to affect. It was thought that these little figures were\nendowed with some supernatural powers or attributes, but of course this\nwas mere superstition. The whole power of the little figures arose from\nthe fact that they aided the imagination of the spell-worker in forming\na mental image of the person sought to be influenced; and thus\nestablished a strong mental rapport condition. Added to this, you must\nremember that the fear and belief of the public greatly aided the\nspell-worker, and increased his power and influence over these poor\npersons.\"\n\n\nThe Power of Fearthought.\n\nThe last-named writer explains the reference to \"fear and belief\" in the\nlast sentence above quoted by the following very important statements,\nand these we ask every student of this book to firmly impress upon his\nmind, for a mighty truth is therein conveyed. The statements in question\nare as follows:\n\n\"Your attention is hereby called to a very important psychic principle\ninvolved in the manifestation of that class of phenomena in which is\nembraced the cases of witchcraft, sorcery, etc., with which the pages of\nhistory are filled. It is a well established fact that by denying the\npsychic power over you exerted by any person whatsoever, you practically\nneutralize the psychic power of such person, at least so far as its\neffect upon and power over yourself is concerned. The stronger and more\npositive is your mental attitude of immunity to such power, and your\nassertion and affirmation of that immunity, the greater is your own\npower of psychic resistance, and the less does his possible power over\nyou become. The average person, not knowing this, is more or less\npassive to psychic influences of other persons, and may be affected by\nthem to a greater or less extent, the degree depending upon the psychic\ndevelopment of the person seeking to influence him.\n\n\nThe Negative Pole.\n\n\"At the extreme negative pole of susceptibility we find persons who\nbelieve firmly that other persons have psychic power over them, and who\nare consequently more or less afraid of such persons and of their\ninfluence. This belief and fear operates in the direction of making such\npersons peculiarly sensitive and impressionable to such influence, and\nthus easily affected by psychic induction. This is the reason that the\nso-called witches and sorcerers and others of evil repute have been\noften able to acquire such a power over their victims, and to cause them\nso much trouble. The secret is that THE VICTIMS BELIEVED IN THE POWER OF\nTHE OTHER PERSONS, AND FEARED THEIR POWER. The greater the belief in,\nand fear of, the power of the other persons, the greater the\nsusceptibility to their influence; the greater the disbelief in such\npower, and the firm belief in one's own power of immunity and that of\nneutralizing the effect of the psychic influence of other persons, the\nless is one's degree of susceptibility, and the greater is one's degree\nof immunity and power. This is the rule in the case--keep it in mind!\n\n\nVoodooism Explained.\n\n\"Among the negroes of the South, in America, and among the Hawaiians, we\nfind marked instances of this kind. The negro Voodoo men and women work\nBlack Magic on those of their race who are superstitious and credulous,\nand who have a mortal fear of the Voodoo. Travelers who have visited the\ncountries in which there is a large negro population have many\ninteresting tales to recite of the terrible workings of these Voodoo\nblack magicians. In some cases, sickness and even death is the result.\nBut, mark you this! It is only those who believe in, and fear, the power\nof the Voodoos that are so affected. In Hawaii, the Kahunas or native\nmagicians are renowned for their power to cause sickness and death to\nthose who have offended them; or to those who have offended some client\nof the Kahuna, and who have hired the latter to 'pray' the enemy to\nsickness or death. The poor, ignorant Hawaiians, believing implicitly in\nthe power of the Kahunas, and being in deadly fear of them, are very\nsusceptible to their psychic influence, and naturally fall easy victims\nto their vile arts, unless they buy off the Kahuna, or make peace with\nhis client. White persons living in Hawaii are not affected by the\nKahunas, for they do not believe in them, neither do they fear them.\nUnconsciously, but yet strongly, they 'deny' the power, and are immune.\nSo you see the principle working out here, too. Once you have the\nmaster-key, you may unlock many doors of mystery which have heretofore\nbeen closed to you.\"\n\n\nSelf-Protection.\n\nThe following quotations from writers on this special subject contain\ndetailed directions for the use of those who may have reason to believe\nthat some other person or persons are trying to use psychic force, or\nmental currents, upon them for selfish purposes, or otherwise. Of course\nthe general mental attitude of disbelief, and assertion of one's one\nimmunity is sufficient for the purposes of general psychic protection;\nbut we have thought it proper to include the following special\ndirections given by those who have made a close study of this subject.\n\nOne writer says: \"When you come in contact with people who are seeking\nto influence you by psychic methods, either direct or indirect, you will\nfind yourself able to defy their mental attacks by simply remembering\nthe strength immanent in your Ego, or Spirit, aided by the statement or\naffirmation (made silently to yourself) 'I am an Immortal Spirit, using\nthe power of my Ego, which renders me immune from all base psychic\nattacks or power.' With this mental attitude you may make powerful even\nthe slightest mental effort in the direction of sending forth your own\nmental vibrations, and these will scatter the adverse influences in all\ndirections; it will often be found that the other person will show signs\nof confusion in such a case, and will seek to get away from your\npresence. With this consciousness held in mind, your mental command to\nanother, 'Let me alone--I cast off your influence by the power of my\nSpirit,' will operate so strongly that you will often actually see the\neffect at once. If the other person be stubborn, and determined to\ninfluence you by words of suggestion, coaxing, threatening, or similar\nmethods, look him or her straight in the eye, saying mentally: 'I defy\nyou--my inner power casts off your influence.' Try this the next time\nthat any one attempts to influence you either verbally or by means of\nthought-waves, and see how strong and positive you will feel, and how\nthe efforts of the other person will fail. This sounds simple, but the\nlittle secret is worth thousands of dollars to every individual who will\nput it into practice.\"\n\n\nRepelling Adverse Influences.\n\nThis writer continues: \"Not only in the case of personal influence in\nthe actual presence of the other person may be defeated in this way, but\nthe same method will act equally well in the matter of repelling the\nmental influence of others directed against you in the form of 'absent\ntreatments,' etc. If you feel yourself inclining toward doing something\nwhich in your heart you feel is not to your best interests, judged from\na true viewpoint, you may know that, consciously or unconsciously,\nsomeone is seeking in influence you in this way. Then smile to yourself,\nand make the statements mentioned above, or some similar one, and\nholding the power of the Spirit within your soul, send forth a mental\ncommand just as you would in case the person were actually before you in\nperson. You may also deny out of existence the influencing power, by\nasserting mentally: 'I DENY your power to influence me; you have no such\npower over me; I am resting securely upon the Spirit within me; I deny\nout of existence any power over me asserted by you.' After repelling\nthese absent influences you will at once experience a feeling of relief\nand strength, and will be able to smile at the thought of any such\nadverse influence affecting you in the slightest.\"\n\n\nNeutralizing Psychic Influences.\n\nAnother writer gives us the following most interesting information and\nadvice for use in cases of this kind: \"I wish to point out to you a\nmeans of protection against the use of psychic influence against\nyourself on the part of unscrupulous persons, or any other persons\nwhomsoever, for that matter. One is fully justified in employing this\nmethod of protection against even the meddling influence of other\npersons, who are trying to influence you without your permission or\nconsent. The following is the method of self-protection or defense\nagainst this class of psychic influence: In the first place, you must,\nof course, refuse to admit to your mind any feeling of fear regarding\nthe influence of other persons, for such fear opens the door to their\ninfluence, as all students of this subject know. If you have been, or\nare fearful of the psychic influence of any person, you must get to work\nand drive out that feeling by positive and vigorous denials. The DENIAL,\nas all students know, is the positive neutralizer of the psychic\ninfluence of another person, providing you make it in full belief in its\ntruth. You must take the mental position (which is really the true one)\nthat you are absolutely immune to the psychic attack or influence. You\nshould say, mentally, 'deny to any person the power to influence me\npsychically without my consent; I am positive to all such influences,\nand they are negative to me; I neutralize all such influences by this\npositive denial!' It should encourage you to know that it requires far\nless force and power to repel and neutralize psychic influences of this\nkind, than is required to send forth the power; an ounce of denial and\nprotection overcomes a pound of psychic attacking power. Nature gives\nyou the means of protection, and gives you the 'best end of the stick';\nand it is your own fault if you do not use it effectively. A word to the\nwise is sufficient.\"\n\n\nTelepathic Phenomena.\n\nThe second general class of phenomena in the general category of\nVoluntary Transmission of Mental Vibrations is that known as \"Telepathic\nPhenomena.\" In a sense, of course, all phases of Thought Transmission,\nand particularly that of Voluntary Thought Transmission, may be\nconsidered as forms of Telepathy; but for the purpose of classification\nand distinction we have in this book classed as Telepathic Phenomena\nmerely those forms and phases of Thought Transference in which there is\nan agreement between the telepathic sender and the telepathic receiver,\nand in which the experiments are conducted more or less along the lines\nof scientific investigation.\n\n\nScientific Investigators.\n\nScientific observers, for a number of years past, have been conducting\ncareful series of experiments in Telepathy, and many volumes of the\nreports of such investigations have been published by various psychic\nresearch societies. Among the eminent scientists who have devoted much\nattention to this subject are the following: Professor Henry Sidgewick,\nof Cambridge University; Professor Balfour Stewart, of the Royal Society\nof England; Rt. Hon. A. J. Balfour, the eminent English statesman and\nscientist; Professor William James, the eminent American psychologist;\nSir William Crookes, the great English chemist, physicist, who invented\nthe celebrated \"Crookes' Tubes,\" without which the discovery of the\nX-Rays, Radio Activity, etc., would have been impossible; Frederick W.\nH. Myers, the celebrated investigator of Psychic Phenomena; and Sir\nOliver Lodge, the eminent English scientist. All these men are of the\nhighest international standing and reputation, and their acceptance of\nthe phenomena of Telepathy places the same on a firm scientific basis.\n\n\nHow Experiments Are Conducted.\n\nThe scientific experiments involving Telepathy, which have been\nconducted by numerous societies for psychical research and other bodies,\nhave ranged from quite simple tests to those very complex. In all of\nthese experiments there has been one person called the \"sender,\" and\nanother called the \"receiver\"--or names corresponding to these. The\nsender fixes in his mind a strong impression of the name or picture to\nbe transmitted, and then makes a positive effort of the will to transmit\nthe same to the receiver. The receiver assumes a passive receptive\nmental attitude, and then reports the word or image that comes into his\nmind. The more complex tests embody these same simple features.\n\nSome of the early reports of the Society for Psychical Research, of\nLondon, England, show results most amazing to those who have not made a\npersonal investigation of these matters. In some of the tests, the\nreceiver correctly reported seventeen cards in succession, the said\ncards having been shown the sender, but kept out of sight of the\nreceiver, and no possible communication between the two being allowed.\nIn tests of naming small objects held by the sender, the receiver\ncorrectly named five out of six. In one complicated test, in which\nvarious objects, names, etc., were transmitted, the report shows a\nsuccessful report of 202 out of a possible 382. Such results, of course,\ntook the results entirely out of the operation of the law of averages.\nOther successful experiments showed a high percentage of results\nobtained from the reproduction by the sender of geometrical and other\nfigures and designs exhibited to the sender.\n\n\nPrivate Experiments.\n\nBut, after all, the most convincing evidences of Telepathy are those\nwhich most of us have met with in our own experience. There are but few\nintelligent, observing persons who have not, at some time in their life,\nhad experiences of this kind, in which the thoughts of others were\nperceived plainly by themselves. Many persons have established such a\nclose rapport condition between themselves and friends or relatives that\ninstances of remarkable thought-transmission between them are quite\ncommon and ordinary.\n\n\nDevelopment of Telepathic Power.\n\nPractically every person may develop a certain degree of telepathic\npower, sending, receiving, or both, by means of a moderate amount of\nregular and earnest practice and experiments. In developing sending\npower, the person should cultivate concentration, and the use of the\nwill in the direction of projecting mental states; in the case of the\ndesired development of the receiving power, the person should develop\nreceptiveness and passivity, and a certain recognition of an actual\ntelepathic impulse which is impossible to describe in words but which\ncomes to every investigator, and which when once experienced is always\nrecognized thereafter.\n\n\n\"Mind Reading.\"\n\nPerhaps the best plan for the beginner is to practice the popular \"mind\nreading\" experiment or game, which is quite popular in some localities,\nand among persons interested in this line of thought. The experiments of\nthis kind are performed, generally, about as follows: The receiver\nleaves the room, and during his or her absence the company in the room\nselect some object, large or small, such as a chair or a small penknife,\netc., and the same is shown and named to the sender. Then the receiver\nis called back into the room for the experiment, and is blindfolded\nsecurely. Then the receiver takes the right hand of the sender and\nplaces it in his (the receiver's) left hand, holding it firmly there.\nThe sender then concentrates his mind upon the object to be \"found,\" and\nmentally wills that the receiver move toward it. The receiver then\nexperiences a peculiar faint impulse in the direction of the object, and\naccordingly moves toward it. After considerable practice, the receiver\nacquires the faculty of not only finding large objects, but also is able\nto locate small objects, such as concealed rings, pins, etc.\n\n\nDevelopment Practices.\n\nThis class of experiments, while open to the objection that there may be\nmore or less muscular direction consciously or unconsciously given by\nthe sender, nevertheless tend to develop proficiency in both sender and\nreceiver. In fact, such experiments are perhaps one of the very best\nmethods of developing projecting or receiving power along the lines of\noccult or psychic forces. This because the persons become familiar with\nthe psychic processes involved, and their efficiency becomes increased\nby practice and experiment. This plan is like that of teaching a child\nhow to walk by means of holding its hand, allowing it to rest on chairs,\netc. In practicing such experiments, the receiver will soon become\nconscious of receiving the thought message in what may be called a\n\"wireless flash,\" instead of by the slower, and less clear process of\ntransmission through the physical body of the sender, and thence through\nhis own nerves. When the sender begins to experience these flashes of\nconsciousness, he is ready to proceed to the next stage.\n\n\nThe \"Willing Game.\"\n\nThe second stage on telepathic development is much akin to that just\ndescribed, with the difference that there is no physical contact between\nthe sender and the receiver--no holding of hands, etc. A variation of\nthis is found in the familiar \"willing game\" in which the whole roomful\nof persons concentrates upon the receiver, and \"wills\" that he find a\nselected object. On the whole, however, the private experiments\nconducted by the sender and the receiver, with perhaps a few intelligent\nand sympathetic spectators, are far better than the \"willing game\" plan,\nin which there are usually many triflers present ready to make a joke of\nthe whole thing, and thus taking away that true concentration under\nwhich the best results may be obtained.\n\n\nFormal Tests.\n\nThe third step in telepathic development is that of conducting\nexperiments similar to those originally conducted by the Society for\nPsychical Research, previously mentioned. That is to say, the sender may\nselect cards from a pack, coins from a pile, small objects from a\ncollection, etc., and then endeavor to transmit the impression of the\nsame to the receiver--the latter then reporting his flashes of\nimpression received. This may be rendered more complicated by having the\nsender in one place, and the receiver at another, the time having\npreviously been agreed upon between them. In experiments conducted at\nlong range, it has been generally found better for the receiver to write\ndown the word, thought, or mental, picture which has been transmitted to\nhim by the sender; and for the sender to write down the name or picture\nof the thing the idea of which he has transmitted. These memoranda serve\nnot only as scientific proof of the experiment, but also serve as a\nbarometer of progress being made during the experiments.\n\n\nAutomatic Writing.\n\nIn this connection it may be stated that many investigators and\nexperimentors along the lines of telepathic phenomena have met with\nconsiderable success in the direction of Automatic Writing from living\npersons, which of course is merely a special form of Telepathy. In some\ncases the communications received in this way were at first thought to\nbe from disembodied entities, until later it was discovered that the\nthoughts were actually transmitted (in some cases unintentionally) by\nliving persons. The late W. T. Stead, the London editor and famous\ninvestigator of psychic phenomena, who was lost on the \"Titanic\" several\nyears ago, was remarkably successful along this special line of\ntelepathic transmission, he being one of the most efficient receivers of\nthis kind of which those familiar with the subject have any knowledge.\nHis written records of these experiments are very interesting, and form\na valuable contribution to this subject. In this class of experiments,\nthe sender concentrates fixedly upon the thought--word for word--and\nwills that the recipient write down the word so transmitted; the\nreceiver sit passively at the time agreed upon, and allows his arm and\nhand to be moved by means of the psychic currents beating upon him, and\nwhich are then unconsciously transformed into muscular action--the\nprocess being similar to that of ordinary writing, except that instead\nof the activity of the brain of the writer being behind the muscular\nmotion, that of the sender performs that task.\n\n\nPsychic Sensitiveness.\n\nThe student of this book will find in the succeeding portions thereof,\nfrom time to time, certain general instructions regarding the\ncultivation of psychic receptivity and sensitiveness. These general\ninstructions are also applicable to the cultivation of telepathic power,\nand may be properly applied to that end. There is really but one general\nprinciple involved in all the many forms of psychic receptivity, namely\nthat of (1) shutting the senses to the ordinary impressions of the\noutside world, and (2) opening the higher channels of sense to the\nimpressions coming in the form of vibrations of the higher forces and\nfiner powers of Nature. At the last, it is simply a matter of \"getting\nin tune,\" just as truly as in the case of the wireless telegraphy. These\nthings are difficult to explain in ordinary words to one who has had no\nexperience along these lines; but when one begins to actually experiment\nand practice, the way opens out gradually and steadily, and then the\nperson can grasp the meaning of the little \"hints\" dropped by others who\nhave traveled the same path. So, after all, it comes down to the matter\nof Practice, Experiment, and Learning by Trying!\n\n\n\n\nPART IV\n\nCLAIRVOYANCE AND KINDRED PHENOMENA\n\n\nA very large and very interesting class of occult or psychic phenomena\nis that known under the very general classification of \"Clairvoyance,\"\nwhich term we have thought it advisable to employ in this sense in this\nbook, notwithstanding the technical objections urged by some against\nsuch a general usage. The term \"Clairvoyance\" really means \"clear\nseeing,\" or \"clear sight,\" but its special meaning, established by long\nusage, is \"A power of discerning objects not perceptible to the normal\nsenses.\" When it comes to the technical use of the term by students and\nteachers of psychic research and occultism, however, there is found a\nconfused meaning of the term, some employing it in one sense, and others\nin another one. Accordingly, it is perhaps as well to explain the\nparticular usage adopted and followed in this book.\n\n\nClairvoyance Defined.\n\nThe English Society for Psychical Research, in its glossary, defines the\nterm as follows: \"The faculty or act of perceiving, as though visually,\nwith some coincidental truth, some distant scene; it is used sometimes,\nbut hardly properly, for transcendental vision, or the perception of\nbeings regarded as on another plane of existence.\" A distinguished\ninvestigator along psychic lines, in one of her reports to the English\nSociety for Psychical Research, has given the following definition of\nthis term as employed by her in her reports, viz., \"The word\n'clairvoyant' is often used very loosely, and with widely different\nmeanings. I denote by it a faculty of acquiring supernormally, BUT NOT\nBY READING THE MINDS OF PERSONS PRESENT, a knowledge of facts such as we\nnormally acquire by the use of our senses. I do not limit it to\nknowledge that would normally be acquired by the sense of sight, nor do\nI limit it to a knowledge of present facts. A similar knowledge of the\npast, and if necessary, of future events, may be included. On the other\nhand, I exclude the mere faculty of seeing apparitions, which is\nsometimes called clairvoyance.\"\n\nThe last stated definition agrees almost perfectly with the views of the\nwriter of the present book, and the term \"Clairvoyance\" is used here in\nthe particular sense indicated by such definition. The student of this\nbook, therefore, is asked to distinguish Clairvoyance, on the one hand,\nfrom the phenomena of Telepathy or Thought Transference, and, on the\nother hand, from the phenomena of communication with entities on other\nplanes of existence, including the perception of apparitions.\n\n\nThe Phenomena of Clairvoyance.\n\nThe phenomena of Clairvoyance may be subdivided (a) according to methods\nemployed, and also (b) according to general distinctions. The said\nclassifications follow:\n\nCLASSIFICATION ACCORDING TO METHODS. The classification of Clairvoyant\nPhenomena according to methods employed, proceeds as follows: (1)\nPSYCHOMETRY, in which the clairvoyant becomes en rapport through the\nmedium of some physical object connected with the person or scene which\nis the object of the en rapport connection; (2) CRYSTAL GAZING, etc., in\nwhich the en rapport connection is established by means of a crystal,\nmagic mirror, etc., into which the clairvoyant gazes; (3) DIRECT\nCLAIRVOYANCE, in which the clairvoyant directly establishes the en\nrapport connection by means of raising his or her psychic vibrations so\nas to become \"in tune\" with the finer vibrations of Nature, without the\naid of physical objects.\n\n\nClassification According to General Distinctions.\n\nThe classification of Clairvoyant Phenomena according to general\ndistinctions, proceeds as follows: (1) PRESENT CLAIRVOYANCE, in which\nthe objects perceived by the clairvoyant are present in Space and Time,\nalthough invisible to normal sight; (2) SPACE CLAIRVOYANCE, in which the\nclairvoyant vision includes objects and scenes removed in space from the\nimmediate normal perception of the clairvoyant; (3) TIME CLAIRVOYANCE,\nin which the clairvoyant perceives objects or scenes removed from him in\npast time, or future time.\n\nIn order that the student may obtain a comprehensive understanding of\nthe phenomena of Clairvoyance, we have thought it well to give you a\nbrief, general outline of the particular phenomena fitting into these\nseveral classes, and to give you, also, a general idea of the principal\nmethods employed to obtain the phenomenal manifestations in question.\nWe begin by calling your attention to the three general classes of\nmethod employed to obtain the manifestation of clairvoyant phenomena,\nnamely: Psychometry, Crystal Gazing, and Clairvoyant Psychic States,\nrespectively.\n\n\nPsychometry.\n\nIn Psychometry, the clairvoyant establishes the en rapport connection\nwith objects, persons or scenes, removed in space or in time, by means\nof some physical object associated with the distant object, person or\nscene; for instance, the physical objects may be a piece of clothing, a\nbit of stone, a coin, a bit of jewelry, etc., which has been closely\nassociated with that which the clairvoyant desires to sense psychically.\nThe distinctive feature of this class of clairvoyant phenomena is this\nCONNECTING LINK of physical objects. A writer has cleverly compared this\nconnecting link with the bit of clothing which the keen-scented\nbloodhound is given to sniff in order that he may then discover by scent\nthe person sought, the latter having previously worn the bit of clothing\npresented to the dog's sense of smell.\n\n\nThe \"Psychic Scent.\"\n\nOccultists have elaborated a technical theory to account for the\nphenomena of Psychometry, or rather to account for the action of the\n\"connecting link\" of the physical object employed to establish the\nconnection between clairvoyant and distant object, person, or scene. But\nwe do not think it advisable to enter into a discussion of these\nelaborate, technical theories, which are apt to confuse the beginner,\nand to distract his attention from the important facts of the case. We\nthink it is sufficient to say that the \"connecting link,\" or physical\nobject, seems to carry along with it, in its inner substance or nature,\nthe vibrations of its past environment; and that the clairvoyant, coming\ninto receptive contact with such vibrations, is enabled with comparative\nease to follow up the psychic \"scent\" until he establishes clairvoyant\nen rapport connection with the distant object, person, or scene\nassociated with the physical object. When it is remembered that the\nphysical \"scent\" of anything is merely a matter of the detection of\ncertain vibrations, the illustration is seen to be not so very far out\nof the way after all.\n\n\nMagnetic Affinity.\n\nA somewhat celebrated investigator of psychic and occult phenomena has\nsaid concerning this phases of Clairvoyance: \"The untrained clairvoyant\nusually cannot find any particular astral picture when it is wanted,\nwithout some special link to put him en rapport with the subject\nrequired. Psychometry is an instance in point. It seems as though there\nwere a sort of magnetic attachment or affinity between any particle of\nmatter and the record which contains its history--an affinity which\nenables it to act as a kind of conductor between that record and the\nfaculties of anyone who can read it. For instance, I once brought from\nStonehenge a tiny fragment of stone, not larger than a pin's head, and\non putting this into an envelope and handing it to a psychometrist who\nhad no idea what it was, she at once began to describe that wonderful\nruin and the desolate country surrounding it, and then went on to\npicture vividly what were evidently scenes from its early history,\nshowing that the infinitesimal fragment had been sufficient to put her\ninto communication with the records connected with the spot from which\nit came. The scenes through which we pass in the course of our life seem\nto act in the same way upon the cells of our brain as did the history of\nStonehenge upon that particle of stone. They establish a connection with\nthose cells by means of which our mind is put en rapport with that\nparticular portion of the records, and so we 'remember' what we have\nseen.\"\n\n\nDistant En Rapport.\n\nOne of the most familiar instances of the production of clairvoyant\nphenomena by means of Psychometry is that illustrated in the above\nquotation, namely the production of the en rapport relation with distant\nscenes by means of the connecting link of some small object which had at\nsome time in the past been located at that point. In such cases the\npsychometrist usually presses the small object up to his or her head,\nand then induces a passive, receptive psychical condition; then, sooner\nor later, the clairvoyant experiences a \"sensation,\" or a \"dream\npicture\" of the scene in question. Often, once the picture of the scene\nis obtained, the clairvoyant may manifest more marked past-time\nclairvoyance, in the direction of running back over the history of the\nscene itself. The instance related in the above quotation is a case of\nthis kind. Similar cases are frequently met with by the investigator\nalong these lines, in which the clairvoyant is able to give the history\nof certain places in ancient Egypt, from the connecting link of a piece\nof mummy-cloth; or else to give a picture of certain events in\nantediluvian times, from the connecting link of a bit of fossil\nsubstance. The history of Psychometry is filled with remarkable\ninstances of this kind. Bullets gathered from battlefields also serve\nvery effectively as such psychometric connecting links. Old furniture,\nold pictures, and old jewelry also are common objects serving to produce\nwonderful phenomena of this kind. In fact, any physical object having\npast-time or far-distant space connections may be employed effectively\nin such experiments.\n\n\nPsychic Underground Exploration.\n\nPsychometry is frequently employed to describe underground or \"mine\"\nconditions existing at the present time at the particular place from\nwhich a particular piece of ore or mineral has been taken, which ore or\nmineral has been handed the psychometrist to be used as the connecting\nlink. As many practical miners know from actual experience, many\nvaluable coal, zinc, lead, silver and gold mines have been successfully\nlocated in this way. In such cases the psychometrist has been able to\nfollow up the psychic \"scent\" given by the piece of mineral, and thus to\ndescribe the strata or veins of the mineral lying underground and\nunopened by the pick or drill.\n\n\nPsychic Detective Work.\n\nMany cases are recorded by the investigators in which the psychometrist\nis able to \"sense\" a particular locality, a house, a room, a place of\nbusiness, for instance, by means of the connecting link afforded by some\nphysical object formerly associated with the said location. Some writers\nhave called this class of psychometric phenomena \"psychic spying\" or\n\"psychic detective work.\" One writer records a case in which he gave to\na young psychometrist a penholder from the office of a lawyer, the\nlatter being located about eight hundred miles away; the psychometrist\nthen gave a perfect picture of the interior of the far-distant lawyer's\noffice, the scene across the street visible from the office window, and\ncertain events which were happening in the office and on the street at\nthat particular time--all of which report was verified in detail by\nsubsequent careful inquiry.\n\n\nHow to Psychometrize.\n\nThe following general remarks concerning Psychometry, given by a writer\non the subject, will be found interesting and instructive. The writer\nsays: \"There are no special directions to be given the student in\npsychometry. All that can be done is to suggest that each person should\ntry the experiments for himself, in order to find out whether he has, or\nhas not the psychometric power in some degree of development. He may be\nable to develop his psychometric powers by the general methods given for\npsychic development; but, in any event, he will find that actual\npractice and experiment will do much for him in the direction of\nexperiment. Let the student take strange objects, and, sitting in a\nquiet room with the object held to his forehead, endeavor to shut out\nall thoughts coming from the outside world, and forget all his personal\naffairs. In a short time, if the conditions be right, he will begin to\nhave flashes of scenes associated with the history of the object in\nquestion. At first these impressions may be somewhat disconnected and\nmore or less confused, but before long there will be noticed a clearing\naway of the scene, and the mental picture will become quite plain.\nPractice will develop the power. The student should practice only when\nalone or when in the presence of some sympathetic friend or friends. He\nshould always avoid discordant and inharmonious company while practicing\nhis psychic power. Many of the best psychometrists keep their physical\neyes closed when practicing this power, thus allowing the inner senses\nto function without distraction from the outer senses.\n\n\nDeveloping Psychometry.\n\n\"You have doubtless heard of the sensing of sealed letters spoken of as\npure clairvoyance. But this phase of phenomena properly belongs to the\nrealm of Psychometry. Letters frequently prove to be very excellent\nconnecting links in psychometric experiments. I advise the student to\nbegin with old letters. He will be surprised to discover how readily he\nwill begin to receive psychic impressions from the letters--either from\nthe person who wrote them, or from the place in which they were written,\nor from some one connected with their subsequent history. One of the\nmost interesting experiments I ever witnessed in Psychometry was that in\nwhich a letter that had been forwarded from place to place, until it had\ngone completely around the globe, was psychometrized by a young Hindu\nmaid. Although ignorant of the outside world of foreign lands, the young\nwomen was able to picture the people and scenery of every part of the\nglobe in which the letter had traveled. Her report was really an\ninteresting 'travelogue' of a trip around the world, given in tabloid\nform. The student may obtain some interesting results in\npsychometrizing old letters--but let him always be conscientious about\nit, and be careful to refrain from divulging the secrets that will\nbecome his during the course of these experiments. Let him be honorable\non the psychic plane as well as on the physical plane--more so, rather\nthan less so, in fact.\"\n\n\nVarieties of Psychometry.\n\nAnother investigator along these lines gives the following instructive\ncomments regarding the practice of psychometric power: \"Persons of a\nhighly-strung nervous organization, with large perceptive faculties make\nthe best psychometrists. Phlegmatic people seldom psychometrize clearly,\nand usually lack receptivity to the finer forces. Letters, clothes,\nhair, coins, ornaments, or jewels--in fact, almost any article which has\nbelonged to, or has been worn by, its possessor for any length of time,\nwill suffice to enable the psychometrist to relate himself to, and\nglimpse impressions of, the personal sphere of that individual. Some\npsychometrists succeed better with certain kinds of objects than with\nothers. Metals and minerals are not good 'conductors'--if we may use\nthat term--to some operators; while they are very satisfactory to\nothers. In the same way, some psychometrists are very good character\nreaders, others are very successful in the diagnosis of diseases; some\ncan read the book of Nature, while to others it is a sealed book, or\nnearly so, but they are able to gauge the mental qualifications of their\nvisitors, while others realize their moral and spiritual states. Again,\nsome read the Past, and enter into the Present states or condition of\ntheir clients, while others are successful in exercising prophetical\nprevision. These differences may be modified, and the boundaries of the\nperceptive power may be extended by self-study, experiment, and culture;\nbut every psychic has his qualifications and his limitations; one will\nsucceed where another may fail; hence it is well and wise for each one\nto discover what he can do best, what sphere he can best occupy, and\nthen endeavor to fill it.\n\n\nPsychometric \"Getting in Touch.\"\n\n\"A psychometrist may, by holding a letter in his hand, or putting it to\nhis forehead, be able to perceive and delineate the personal appearance\nof the writer thereof, and, in a way, to 'take on' his conditions,\ndescribe his feelings and thoughts to such an extent as to identify\nhimself with him and to feel, for the time being, as if he, himself,\nwere the writer; he may even tell what is written in the letter,\nalthough unable to see the writing. Human hair is found by some\npsychometrists to give them the best means of coming into touch with\ntheir subjects, and it is said that such hair should be cut from the\nhead just behind the ears, as close to the scalp as possible. It not\ninfrequently happens that a psychometrist gets started upon a false\ntrail, so to speak, and especially so when the inquirer is suspicious,\nor where there is a mixture of psychic influences. A fan passed by a\nlady to a sitter in the front row at a meeting, and held in the hands of\nthe latter for a few minutes while awaiting a chance to be handed to the\npsychic, has resulted in a blending of vibratory influences which has\ncaused an imperfect or confused 'reading.' In one case the gentleman who\nheld the fan said 'I fully recognize the part of the description which\nthe lady does not admit--it applies to myself quite perfectly.' Hence\nthe necessity for care in providing articles for psychometrists in a\npublic meeting. A ring, for instance, which has been in the family for\ngenerations, and handed from one wearer to another in the course of\nyears, may afford such a blending of psychic vibrations that the\npsychometrist may be unable to sense distinctly each distinct stratum of\ninfluence therein.\n\n\nPsychometric Readings.\n\n\"The person who sits for the psychometrist for a 'reading' should not be\nantagonistic nor frivolous, neither should he desire special\ninformation, nor concentrate his thought forces upon any given point, as\notherwise he may dominate the psychic and thus mislead him into\nperceiving only a reflex of his own hopes or fears. He will do well to\npreserve an open mind, and an impartial though sympathetic mental\nattitude, and then await results. It is unwise to interrupt, explain, or\nquestion during the time that a delineation is being given, for by so\ndoing the psychic sphere is disturbed and the thought projections caused\nto act like the breezes upon the surface of a lake, producing confused\nand distorted appearances. It is best to allow the descriptions to be\ngiven in its entirety before asking questions regarding any of its\ndetails; it is quite possible or probable that the very points upon\nwhich inquiries seem necessary will be more fully elucidated before the\nclose of the reading. If a special reading, and not a general one is\nrequired--say, for instance, a diagnosis of diseased conditions--a hint\nof what is desired at the outset should be sufficient.\"\n\n\nCrystal Gazing, Etc.\n\nThe second of the three general classes of the methods employed to\nobtain the manifestation of clairvoyant phenomena is that known as\nCrystal Gazing. In this class of methods the clairvoyant establishes the\nen rapport condition by means of a crystal, magic mirror, or similar\nobject, which serves principally to concentrate the psychic visual\npowers to a focus, and thus to enable the psychic to raise his or her\npsychic vibrations at that concentrated focused point.\n\n\nCrystals and Bright Objects.\n\nThe use of crystals and other bright objects for this purpose has been\ncommon to occultists and psychics at all times, past and present, and at\nall places, oriental or occidental. The earlier races employed shining\npieces of quartz or other clear crystal rock for this purpose. Later\npolished metals were used in the same way. The native soothsayers of\nbarbaric lands employ clear water, glowing embers, or sparks, for this\npurpose. In some places the soothsayers hold drops of blood in the\nhollow of their hands for divining purposes. Others bore a hole in the\nground, and fill it with water, and then gaze into it. Some tribes use\ndark polished stones. A writer on the subject has said: \"They stare into\na crystal ball, a cup, a mirror, a blot of ink, a drop of blood, a bowl\nof water, a pond, water in a glass bowl, or almost any polished surface,\netc.\" In fact, it may be said that almost every object capable of\npresenting a polished surface has been employed by some race as an aid\nto psychic vision. In Europe and America, at the present day, quartz or\nglass crystals are so used; but others obtain quite satisfactory\nresults from the use of watch crystals laid over a black cloth,\npreferably a piece of black velvet cloth. Others use highly polished\nbits of silver; while others content themselves with the use of a little\npool of black ink lying on the bottom of a small saucer, while others\nhave cups painted black on the inside, into which is poured water.\n\n\nThe Care of the Crystal.\n\nThere is no particular virtue in any particular object used for this\npurpose, as such object acts merely to focus the psychic power of the\nperson, as has been said. Certainly the student should not fall into the\nerror of supposing that the crystal, or similar object, has any\nmiraculous or supernatural power whatsoever, it is simply an instrument,\nlike the microscope or telescope, nothing more or less. But, at the same\ntime, it must be admitted that there is much truth in the claim of\ncertain crystal gazers, to the effect that the use of a particular\ncrystal seems to have the effect of polarizing its molecules so as to\nrender it a more effective instrument in time. In fact, the phenomenon\nseems to bear a close relation to the well known case of a long-used\nviolin becoming a more perfect instrument, and giving forth richer and\nfuller notes than a new instrument. The longer a gazing crystal is used,\nespecially by the one person, the better does it seem to serve the\npurposes of that particular person. Experts in crystal gazing insist\nthat the crystal gazer should keep his own crystal for his own\nparticular use, and not allow it to be used indiscriminately,\nparticularly in the case of strangers or of persons not sympathetic with\npsychic subjects. They claim that each crystal becomes polarized\naccording to the individual character and needs of the person habitually\nusing it, and that it is unwise to allow others to disturb this quality\nin it.\n\n\nHow to Use the Crystal.\n\nThe best authorities on the subject of crystal-gazing insist that all\nexperiments along the said lines should be conducted in a serious,\nearnest manner, and that all frivolity or trifling should be avoided if\nthe best results are wished for. This, of course, is true concerning all\nphases of psychic investigation, as all true students of the subject\nknow. All the authorities agree that the crystal gazer should sit with\nthe light behind his back, and never in front of him. While an earnest\nsteady gaze is desirable, there should be no straining of the eyes. As\none writer has said: \"Gaze calmly at the crystal, but do not strain your\neyes. Do not try to avoid winking your eyes--there is a difference\nbetween 'gazing' and 'staring,' remember.\" Some authorities advise that\nthe crystal gazer should make funnels of his hands, using them as he\nwould a pair of opera-glasses.\n\n\nThe \"Milky Mist.\"\n\nWhile some experimenters obtain results almost from the time of the\nfirst trial, others find that it requires a number of sittings before\nthey begin to obtain even faint results. The psychic picture in the\ncrystal usually begins by the appearance of a cloudy \"milky mist,\"\nsucceeding the former transparent appearance of the crystal. The milky\ncloud becomes more dense, and finally there appears in its midst a\nfaint form, outline, face, or scene of some kind. Some have compared\nthis gradual emergence of the picture to the gradual development of the\npicture of the photographic plate when the latter is subjected to the\naction of the developing fluid.\n\n\nClasses of Psychic Pictures.\n\nAn English writer on the subject furnishes the following general\nclassification of the psychic pictures manifested in the process of\ncrystal gazing. The said authority might well have added that each and\nevery form of clairvoyant picturing is possible in crystal gazing; for\ncrystal gazing is merely one particular form or method of inducing\nclairvoyant or psychic vision, and is not a distinct branch of psychic\nphenomena in itself. The classification of the English authority,\nhowever, is as follows:\n\n\"1. Images of something unconsciously observed. New reproductions,\nvoluntary or spontaneous, and bringing no fresh knowledge to the mind.\n\n\"2. Images of ideas unconsciously acquired from others. Some memory or\nimaginative effort which does not come from the gazer's ordinary self.\nRevivals of memory. Illustrations of thought.\n\n\"3. Images, clairvoyant or prophetic. Pictures giving information as to\nsomething past, present, or future, which the gazer has no other chance\nof knowing.\"\n\n\nGeneral Directions for Crystal Gazing.\n\nAn old English authority on the subject of crystal gazing handed down to\nhis students a certain set of general directions and rules to govern the\nconduct of their experiments. These rules and directions have never\nbeen improved upon by the later writers on the subject, according to the\nopinion of the best authorities; and such stand today as perhaps the\nsimplest and best set of general rules and directions on this important\nsubject. For this reason we have thought it advisable to include the\nsame in this chapter, for the guidance of our own students. Here follow\nthe said general rules and directions:\n\n\"What is desired through the regular use of the translucent sphere is to\ncultivate a personal degree of clairvoyant power, so that visions of\nthings or events, past, present, and future, may appear clearly in the\ninterior vision, or eye of the soul. In the pursuit of this effort only,\nthe crystal becomes at once a beautiful, interesting and harmless\nchannel of pleasure and instruction, shorn of dangers, and rendered\nconducive to mental development. To the attainment of this desirable\nend, attention is asked to the following practical directions, which, if\ncarefully followed, will lead to success:\n\n\nSelection of Place, Etc.\n\n\"(1) Select a quiet room where you will be entirely undisturbed, taking\ncare that it is as far as possible free from mirrors, ornaments,\npictures, glaring colors, and the like, which may otherwise distract the\nattention. The room should be of comfortable temperature, in accordance\nwith the time of year, neither hot nor cold. About 60 to 65 degrees\nFahr. is suitable in most cases, though allowance can be made where\nnecessary for natural differences in the temperaments of various\npersons. Thus thin, nervous, delicately organized individuals, and those\nof lymphatic and soft, easy-going, passive types, require a slightly\nwarmer apartment than the more positive class who are known by their\ndark eyes, hair and complexion, combined with prominent joints. Should a\nfire, or any form of artificial light be necessary, it should be\nscreened off, so as to prevent the light rays from being reflected in,\nor in any other manner directly reaching the crystal. The room should\nnot be dark, but rather shadowed, or charged with a dull light, somewhat\nsuch as prevails on a cloudy or wet day.\n\n\nAdjusting the Crystal.\n\n\"(2) The crystal should be placed on its stand on a table, or it may\nrest on a black velvet cushion, but in either case it should be\npartially surrounded by a black silk or similar wrap or screen, so\nadjusted as to cut off any undesirable reflection. Before beginning to\nexperiment, remember that most frequently nothing will be seen on the\nfirst occasion, and possibly not for several sittings; though some\nsitters, if strongly gifted with psychic powers in a state of\nunconsciousness, and sometimes conscious degree of unfoldment, may be\nfortunate enough to obtain good results at the first trial. If,\ntherefore, nothing is perceived during the first few attempts, do not\ndespair or become impatient, or imagine that you will never see\nanything. There is a royal road to crystal vision, but it is open only\nto the combined password of Calmness, Patience, and Perseverance. If at\nthe first attempt to ride a bicycle, failure ensues, the only way to\nlearn is to pay attention to the necessary rules, and to persevere daily\nuntil the ability to ride comes naturally. Thus it is with the would-be\nseer. Persevere in accordance with these simple directions, and success\nwill sooner or later crown your efforts.\n\n\nTime of Sittings.\n\n\"(3) Commence by sitting comfortably with the eyes fixed upon the\ncrystal, not by a fixed stare, but with a steady, calm gaze, for ten\nminutes only, on the first occasion. In taking the time it is best to\nhang your watch at a distance, where, while the face is clearly visible,\nthe ticking is rendered inaudible. When the time is up, carefully put\nthe crystal away in its case, and keep it in a dark place, under lock\nand key, allowing no one but yourself to handle it. At the second\nsitting, which should be at the same place, in the same position, and at\nthe same time, you may increase the length of the effort to fifteen\nminutes, and continue this period during the next five or six sittings,\nafter which the time may be gradually increased, but should in no case\nexceed one hour. The precise order of repetition is always to be\nfollowed until the experimenter has developed an almost automatic\nability to readily obtain results, when it need no longer be adhered to.\n\n\nOther Persons Present.\n\n\"(4) Any person, or persons, admitted to the room, and allowed to remain\nwhile you sit, should (a) keep absolute silence, and (b) remain seated\nat a distance from you. When you have developed your latent powers,\nquestions may, of course, be put to you by one of those present, but\neven then in a very gentle, or low and slow tone of voice; never\nsuddenly, or in a forceful manner.\n\n\nCrystalline Vision.\n\n\"(5) When you find the crystals begin to look dull or cloudy, with small\npin-points of light glittering therein, like tiny stars, you may know\nthat you are commencing to obtain that for which you seek, viz.,\ncrystalline vision. Therefore, persevere with confidence. This condition\nmay, or may not, continue for several sittings, the crystal seeming at\ntimes to alternatively appear and disappear, as in a mist. By and by\nthis hazy appearance, in its turn, will give way quite suddenly to a\nblindness of the senses to all else but a blue or bluish ocean of space,\nagainst which, as if it were a background, the vision will be clearly\napparent.\n\n\nPhysical Requirements.\n\n\"(6) The crystal should not be used soon after taking a meal, and care\nshould be taken in matters of diet to partake only of digestible foods,\nand to avoid alcoholic beverages. Plain and nourishing food, and outdoor\nexercise, with contentment of mind, or love of simplicity of living, are\ngreat aids to success. Mental anxiety, or ill-health, are not conducive\nto the desired end. Attention to correct breathing is of importance.\n\n\nDetermining Time of Fulfillment.\n\n\"(7) As regards the time at which events seen will come to pass, each\nseer is usually impressed with regard thereto; but, as a general rule,\nvisions appearing in the extreme background indicate time more remote,\neither past or future, than those perceived nearer at hand; while those\nappearing in the foreground, or closer to the seer, denote the present\nor immediate future.\n\n\nTwo Classes of Visions.\n\n\"(8) Two principal classes of vision will present themselves to the\nsitter, viz.: (a) the Symbolic, indicated by the appearance of symbols\nsuch as a flag, boat, knife, gold, etc., and (b) Actual Scenes and\nPersonages, in action or otherwise. Persons of a positive type of\norganization, the more active, excitable, yet decided type, are most\nlikely to perceive symbolically, or allegorically; while those of a\npassive nature usually receive direct or literal revelations. Both\nclasses will find it necessary to carefully cultivate truthfulness,\nunselfishness, gratitude for what is shown, and absolute confidence in\nthe love, wisdom, and guidance of God Himself.\"\n\n\nTime and Space in Crystal Gazing.\n\nIn the subsequent pages the student will perceive the different\nmanifestations of clairvoyant vision classified according to the\ndistinction of Time and Space. Clairvoyant vision may disclose objects,\nscenes, or persons either near by in space, or far off in space; either\nexisting in present time, in past time, or in future time. Inasmuch as\nthe visions of crystal gazing are merely particular forms of clairvoyant\nvision, it follows that all of the several above named distinctive forms\nof vision are manifested in crystal gazing. The vision shown in the\ncrystal may be that of something very near in space, or perhaps very far\noff in space, or removed in space only a moderate distance. Likewise\nsuch vision may be based upon things existing at the present time, or at\nsome period of past time, or at some period of and visions of past,\npresent, or future things, events, persons, scenes--each or all of these\nmanifestations are possible to the clairvoyant vision of the crystal\ngazer, and pictured in the reflecting surface of the crystal or other\nshining surface employed by him in his experiments.\n\n\nDirect Clairvoyance.\n\nThe third of the three general classes of the methods employed to obtain\nthe manifestation of clairvoyant phenomena is that known as Direct\nClairvoyance. In this class of methods the clairvoyant directly\nestablishes the en rapport connection with the past or present, near or\ndistant, objects, persons, scenes, or events, by means of raising his or\nher psychic vibrations so as to become \"in tune\" with the finer\nvibrations of Nature, without the aid of the physical objects required\nin the methods of Psychometry and Crystal Gazing, respectively.\n\n\nTrance Conditions.\n\nMany clairvoyants, manifesting their powers by means of the methods of\nDirect Clairvoyance, produce in themselves the condition of trance, or\nsemi-trance condition. Many students believe that these conditions are\nabsolutely necessary for the production of this kind of phenomena, but\nthey neglect, or are actually unaware of, the fact that many of the\nhighest forms of this class of clairvoyant phenomena are manifested by\nclairvoyants who are no more in a trance condition, or that of\nsemi-trance, than those following the methods of Psychometry or Crystal\nGazing, respectively. All that is required is that the clairvoyant\nmaintain a quiescent mental attitude, shutting out the sounds, sights,\nand thoughts of the outside world, and concentrating the full attention\nupon the clairvoyant work before him or her. Some, it is true, pass\neasily into the semi-trance, or even the full trance condition, but the\nlatter are not absolutely necessary states.\n\n\nClairvoyant Reverie.\n\nA writer on the subject of Clairvoyance says: \"The best authorities\ninstruct their pupils that the state of clairvoyant reverie may be\nsafely and effectively induced by the practice of mental concentration\nalone. They advise positively against artificial methods. All that is\nneeded is that the consciousness be focused to a single point--become\n'one pointed' as the Hindu teachers call it. The intelligent practice of\nconcentration accomplishes this without the necessity of any artificial\nmethods of development, or the production of abnormal psychic states.\nYou easily concentrate your full attention when you witness an\ninteresting play, or listen to a beautiful rendition of some great\nmasterpiece of musical composition, or gaze at some miracle of pictured\nor sculptured art. In these cases your attention is completely occupied\nwith the interesting thing before you, so that you have almost\ncompletely shut out the outer world of sound, sight, and thought--but\nyou are, nevertheless, perfectly wide awake and conscious. The same\nthing is true when you read a very interesting book--the world is shut\nout from your consciousness, and you are oblivious to the sights and\nsounds around you. We frequently witness the sight of two lovers to whom\nthe outside world is non-existent for the time being, and to whom there\nis nothing in the world except themselves. Again, persons often fall\ninto a 'brown study,' or 'day dream,' in which all consciousness of the\noutside world seems to be shut out, yet the person is fully conscious\nand wide awake. These mental states are very much akin to that of the\ntrained clairvoyant, and is the state which should be sought after by\nall clairvoyants, whether they are following the methods of Psychometry,\nCrystal Gazing, or that of Direct Clairvoyance--for the principle is one\nand the same in all of such methods.\"\n\n\nThe Dawn of Clairvoyance.\n\nA well-known authority on the subject of Psychic Development says:\n\"Occasional flashes of clairvoyance sometimes comes to the highly\ncultured and spiritual-minded man, even though he may never have heard\nof the possibility of training such a faculty. In his case such glimpses\nusually signify that he is approaching that stage in his evolution when\nthese powers will naturally begin to manifest themselves. Their\nappearance should serve as an additional stimulus to him to strive to\nmaintain that high standard of moral purity and mental balance without\nwhich clairvoyance is a curse and not a blessing to its possessor.\nBetween those who are entirely unimpressionable and those who are in\nfull possession of clairvoyant power, there are many intermediate\nstages. Students often ask how this clairvoyant faculty will first be\nmanifested in themselves--how they may know when they have reached the\nstage at which its first faint foreshadowings are beginning to be\nvisible. Cases differ so widely that it is impossible to give to this\nquestion any answer that will be universally applicable. Some people\nbegin by a plunge, as it were, and under some unusual stimulus become\nable just for once to see some striking vision; and very often in such a\ncase, because the experience does not repeat itself, the seer comes in\ntime to believe that on that occasion he must have been the victim of\nhallucination. Others begin by becoming intermittently conscious of the\nbrilliant colors and vibrations of the human aura; yet others find\nthemselves with increasing frequency seeing and hearing something to\nwhich those around them are blind and deaf; others, again, see faces,\nlandscapes, or colored clouds floating before their eyes in the dark,\nbefore they sink to rest; while perhaps the commonest experience of all\nis that of those who begin to recollect with greater and greater\nclearness what they have seen and heard on other planes during sleep.\"\n\n\nMethods of Development.\n\nThe same authority, after warning students against attempting to develop\ntheir psychic powers by unnatural and harmful practices, such as\nself-hypnotism, self-stupefication, etc., gives the following excellent\nadvice concerning the normal development of clairvoyant and other high\npsychic powers and faculties: \"There is one practice which if adopted\ncarefully and reverently can do no harm to any human being, yet from\nwhich a very pure type of clairvoyance has sometimes been developed--and\nthat is the practice of Meditation. Let a man choose a certain time\nevery day--a time when he can rely upon being quiet and undisturbed,\nthough preferably in the daytime rather than at night--and set himself\nat that time to keep his mind for a few minutes entirely free from all\nearthly thoughts of any kind whatsoever; and, when that is achieved, to\ndirect the whole force of his being towards the highest ideal he happens\nto know. He will find that to gain perfect control of thought is\nenormously more difficult than he supposes, but when he attains it this\ncannot but be in every way more beneficial to him, and as he grows more\nand more able to elevate and concentrate his thoughts, he may gradually\nfind that new worlds are opening before his sight. As a preliminary\ntraining towards the satisfactory achievement of such meditation, he\nwill find it desirable to make a practice of concentration in the\naffairs of daily life--even in the smallest of them. If he writes a\nletter, let him think of nothing else but that letter until it is\nfinished; if he reads a book, let him see to it that his thought is\nnever allowed to wander away from his author's meaning. He must learn to\nhold his mind in check, and to be master of that also, as well as of his\nlower passions; he must patiently labor to acquire absolute control of\nhis thoughts, so that he will always know exactly what he is thinking\nabout, and why--so that he can use his mind, and turn it or hold it\nstill, as a practiced swordsman turns his weapon where he will.\"\n\n\n\n\nPART V\n\nCLAIRVOYANCE: PAST, PRESENT AND FUTURE\n\n\nAs we have said in the preceding chapter, in our consideration of the\ngeneral subject of Clairvoyance, there is possible a general\nclassification of clairvoyant phenomena according to general\ndistinctions, as follows: (1) PRESENT CLAIRVOYANCE, in which the objects\nperceived by the clairvoyant are present in time and in space, although\ninvisible to normal sight; (2) SPACE CLAIRVOYANCE, in which the\nclairvoyant vision includes objects and scenes removed in space from the\nnormal perception of the clairvoyant; and (3) TIME CLAIRVOYANCE, in\nwhich the clairvoyant perceives objects or scenes removed from him in\npast time, or future time.\n\nWhile the general methods of manifesting these various forms of\nclairvoyant power are practically the same, yet the nature of these\nseveral forms of phenomena vary considerably, as we shall see when we\ncome to consider them in detail in the following pages: this is\nparticularly true in the case of the distinction between past-time\nclairvoyant phenomena, and future-time clairvoyant phenomena--the\ndifference between the perception of what has been, and that which has\nnot yet been.\n\n\nPresent Clairvoyance.\n\nIn what is called Present Clairvoyance the objects perceived by the\nclairvoyant are present in time and in space, at the moment and place of\nthe perception, although invisible to normal sight. It is seen at once\nthat if the object seen clairvoyantly is present in time and in space to\nthe clairvoyant, and yet is incapable of being perceived by the normal\nsight of the clairvoyant, then that object must be capable of being\nperceived only through vibrations above the normal range of the human\nsenses. Perhaps the precise nature of this class of clairvoyant\nperceptions will be better understood by a more detailed description of\nthe objects actually perceived by clairvoyant vision of this mode of\nmanifestation.\n\n\nThe Human Aura.\n\nIn the first place, this mode of clairvoyant vision discloses the\ninteresting phenomena concerned with the human aura, or psychic\natmosphere which surrounds the human body for a space of several feet,\nassuming an egg-shaped form. A writer says on this point: \"The trained\nclairvoyant vision sees the human aura as a nebulous hazy substance,\nlike a luminous cloud, surrounding the person for two or three feet on\neach side of his body, becoming more dense near the body, and gradually\nbecoming less dense as it extends away from the body. It has a\nphosphorescent appearance, with a peculiar tremulous motion manifesting\nthrough its substance. The clairvoyant sees the human aura as composed\nof all the colors of the spectrum, the combination shifting with the\nchanging mental and emotional states of the person. But, in a general\nway, it may be said that each person has his or her distinctive astral\nauric colors, depending upon his or her general character or\npersonality. Each mental state, or emotional manifestation, has its own\nparticular shade or combination of shades of auric coloring. This\nbeautiful kaleidoscopic spectacle has its own meaning to the occultist\nwith clairvoyant vision, for he is thus able to read the character and\ngeneral mental states of the person by means of studying his auric\ncolors. The human aura is not in a state of calm phosphorescence,\nhowever. On the contrary, it sometimes manifests great flames, like\nthose of a fiery furnace, which shoot forth great tongues, and dart\nforth suddenly in certain directions toward the objects attracting them.\nUnder great emotional excitement the auric flames move around in swift\ncircling whirlpools, or else swirl away from a centre. Again, it seems\nto throw forth tiny glistening sparks of psychic vibrations, some of\nwhich travel for a great distance.\n\n\nThe Prana Aura.\n\n\"The clairvoyant vision is also able to discern what is called the\n'prana aura' of a person. By this term is indicated that peculiar\nemanation of vital force which surrounds the physical body of each and\nevery person. In fact, many persons of but slight clairvoyant power, who\ncannot sense the auric colors, are able to perceive this prana aura\nwithout trouble. It is sometimes called the 'health aura,' or 'physical\naura.' It is colorless, or rather about the shade of clear glass,\ndiamond, or water. It is streaked with very minute, bristle-like lines.\nIn a state of good health these fine lines are stiff like toothbrush\nbristles; while in the case of poor health these lines droop, curl, and\npresent a furlike appearance. It is sometimes filled with minute\nsparkling particles, like tiny vibratory motion. To the clairvoyant\nvision the prana aura appears like the vibrating heated air arising from\na fire, or stove, or from the heated earth in summertime. If the student\nwill close his eyes partially, and peer through narrowed eyelids, he\nwill in all probability be able to perceive this prana aura surrounding\nthe body of some healthy, vigorous person--particularly if that person\nbe standing in a dim light. Looking closely, he will see the peculiar\nvibratory motion, like heated air, at a distance of about two inches\nfrom the body of the person. It requires a little practice in order to\nacquire the knack of perceiving these vibrations--a little experimenting\nin order to get just the right light on the person--but practice will\nbring success, and you will be repaid for your trouble. In the same way,\nthe student may by practice acquire the faculty of perceiving his own\nprana aura. The simplest way to obtain this last mentioned result is to\nplace your fingers (spread out into fan-shape) against a black\nbackground, in a dim light. Then gaze at the fingers through narrowed\neyelids, and half-closed eyes. After a little practice, you will see a\nfine thin line surrounding your fingers on all sides--a semi-luminous\nborder of prana aura. In most cases this border of aura is colorless,\nbut sometimes a very pale yellowish hue is perceived. The stronger the\nvital force of the person, the stronger and brighter will this border of\nprana aura appear. The aura surrounding the fingers will appear very\nmuch like the semi-luminous radiance surrounding a gas-flame, or the\nflame of a candle, which is familiar to everyone.\"\n\n\nThe Auric Colors.\n\nAnother writer says of the clairvoyant perception of the human aura: \"As\nhe looks, the clairvoyant will see himself surrounded by the luminous\nmist of the aura, flashing with all sorts of brilliant colors, and\nconstantly changing hue and brilliancy with every variation of the\nperson's thought and feelings. He will see this aura flooded with the\nbeautiful rose-color of pure affection, the rich blue of devotional\nfeeling, the hard, dull brown of selfishness, the deep scarlet of anger,\nthe horrible lurid red of sensuality, the livid grey of fear, the black\nclouds of hatred and malice, or any of the other hundredfold indications\nso easily to be read in it by the practiced eye; and thus it will be\nimpossible for any persons to conceal from his the real state of their\nfeelings on any subject. Not only does the astral aura show him the\ntemporary result of the emotion passing through it at the moment, but it\nalso gives him, by an arrangement and proportion of its colors when in a\ncondition of perfect rest, a clue to the general disposition and\ncharacter of its owner.\"\n\n\nThought Forms.\n\nAnother phase of clairvoyant phenomena of this class is that of the\nperception of \"thought forms,\" as they are called by occultists. As all\nstudents of occultism know, a strong thought or emotion manifests a\ncertain high vibratory motion, and takes upon itself a vibratory \"form\"\nwhich is plainly perceptible to the trained clairvoyant vision. These\nthought-forms manifest a great variety in appearance and character. Some\nappear in a faint wave-like form, something like the tiny waves caused\nby the dropping of a pebble in a pond of water. Others take on a\nwhirlpool form, rotating and whirling as they move through space. Others\nappear like whirling rings, similar in general form to the \"ring\" puffed\nforth from the mouth of a cigar smoker, or from the funnel of a\nlocomotive. Others glow like great opals. Others appear like jets\nemitted from the spout of a teakettle. Others twist along like a\ncorkscrew. Others appear like exploding bombs. Others branch out arms\nlike a devil-fish, which wriggle in all directions, as if striving to\nattach themselves to some object upon which they wish to take hold.\n\n\nThe X-Ray Sense.\n\nAnother phase of clairvoyant phenomena of this general class is that\nwhich may be called \"the X-Ray Sense,\" for indeed it enables the\nclairvoyant to see through a brick wall, or other material obstacle, or\nthrough a sealed letter, etc. The higher psychic vibrations easily pass\nthrough the most solid object, just as do the X-Rays, and consequently\nthe clairvoyant is able to see what is going on on the other side of a\nbrick wall, or the walls of a house. Likewise, the clairvoyant vision is\nable to pierce through the dense earth, and to perceive veins of mineral\nor metal lying concealed beneath.\n\n\nMicroscopic Vision.\n\nAnother phase of clairvoyant power of this general class, but one not\nnearly so common as those above mentioned, is described by a well-known\noccultist as follows: \"Another strange power of which the clairvoyant\nmay find himself in possession is that of magnifying at will the\nminutest physical particle to any desired size, as through a\nmicroscope--though no microscope ever made, or ever likely to be made,\npossesses even a thousandth part of this psychic magnifying power. By\nits means the hypothetical molecule and atom postulated by science\nbecomes visible and living realities to the occult student, and on this\ncloser examination he finds them to be much more complex in their\nstructure than the scientific man has yet realized them to be. It also\nenables him to follow with the closest attention and the most lively\ninterest all kinds of electrical, magnetic, and other etheric action;\nand when some of the specialists in these branches of science are able\nto develop the power to see these things whereof they speak so facilely,\nsome very wonderful and beautiful revelations may be expected.\"\n\n\nSpace Clairvoyance.\n\nIn what is called Space Clairvoyance the objects, persons, scenes, or\nevents perceived by the clairvoyant are removed in space from him--often\nbeing located at points in space thousands of miles distant, in fact.\nThe pages of works upon occultism, and those devoted to the recording of\nproved instances gathered by the societies for psychical research, are\nfilled with the most interesting cases of this form of clairvoyant\nvision. Instances are recorded, upon the very best possible authority,\nin which persons with clairvoyant powers have been perfectly cognizant\nof events occurring on the other side of the world, or across the\nAtlantic or Pacific Oceans. In fact, it would seem that distance and\nspace are practically wiped out in this form of clairvoyant phenomena,\nand that it is just as easy to see clairvoyantly over the space of a\nthousand miles, as over that of a hundred feet--the principle involved\nbeing precisely the same.\n\n\nThe Psychic Telescope.\n\nSpace Clairvoyance, or Distant Clairvoyance, is manifested in the form\nof Psychometry, Crystal Gazing, or Direct Clairvoyance, as we have said.\nWe do not consider it necessary to record here any typical instances of\nthis phase of phenomena, as the many books on this subject are chiefly\ndevoted to a recital thereof, and every student is more or less\nacquainted with the same. The whole matter may be summed up by saying\nthat in this form of clairvoyant vision, there is manifested what might\nbe called a \"psychic telescope with an X-Ray attachment,\" thus enabling\none to see at any distance, and through any intervening objects. This\ngives you a mental picture of the process.\n\n\nRadio-Activity.\n\nIn the theory of vibratory forces, as set forth in the earlier chapters\nof this book, we have the only scientific explanation of the phenomena\nof distant clairvoyance. Modern science, in its teachings regarding the\nradio-activity of physical objects, has thrown much additional light on\nthis subject, and has corroborated the ancient occult teachings on the\nsubject. These rays of higher vibratory power are like the rays of light\nor heat, although of a much higher rate of intensity and vibratory\nmotion, and though the most delicate scientific instruments are able to\nregister some of these, it is still practically admitted by science that\nthe highest of these radio-active vibrations are beyond the scope and\nfield of even the most sensitive instrument yet known to science. This\nis saying much when we remember that some of the delicate instruments of\nscience are so sensitive that they are able to register the heat waves\nof a candle at the distance of one mile; while others are able to record\nthe presence of certain chemical elements in the most distant of the\nvisible stars, by means of the light waves carrying certain forms of\nvibration.\n\n\nSensing the Higher Vibrations.\n\nUnder the radio-active theory it is quite reasonable to conceive of the\nclairvoyant sense being able to register and interpreting these higher\nvibrations which are beyond the power of even the most delicate\ninstruments of science. It must be admitted that the existence of such\nvibrations being granted--and science tacitly admits their\npresence--then ordinary distances on earth would be no barrier at all to\nthe action of clairvoyant vision capable of registering them. Moreover,\nin such case all intervening objects would be penetrated by these waves,\nand as a writer has well said, \"they would be able to cross one another\nto infinity in all directions without entanglement, precisely as the\nvibrations of ordinary light do.\" Physical science and psychic science\nat last seem to have arrived at a common ground of understanding, and\nmany of the most advanced scientists do not hesitate to admit this\nfact, though their more conservative brethren hesitate to do so.\n\n\nViewing Distant Scenes.\n\nA writer has said of this form of clairvoyant perception: \"The view of a\ndistant scene obtained in this way is in many ways not unlike that seen\nthrough a telescope. Human figures usually appear very small, like those\nupon a distant stage, but in spite of their diminutive size they are\nclear as though they were close by. Sometimes it is possible by this\nmeans to hear what is said as well as to see what is done; but as in the\nmajority of cases this does not happen, we must consider it rather as\nthe manifestation of an additional power than as a necessary corollary\nof the faculty of sight. It will be observed that in cases of this kind\nthe clairvoyant does not actually leave his physical body at all--he\nsimply manufactures for himself, and uses, a kind of psychic telescope.\nConsequently he has the use of his physical powers while he is examining\nthe distant scene; for example, his voice usually describes what he sees\neven while he is in the act of making the observation.\"\n\n\nTime Clairvoyance.\n\nIn what is called Time Clairvoyance the clairvoyant is able to perceive\nobjects, persons, scenes, and events removed from him in past time or\nfuture time. That is to say, the clairvoyant perceives things which have\nexisted in the physical world in times long past, which things have long\nsince vanished from physical existence; or, on the other hand, he\nperceives things which belong to future existence--this which have\nnever as yet been in physical existence, and of course are not in such\nexistence at the present time. The careful student will see at once that\nthe principle of manifestation governing these two respective phases of\nclairvoyance must be quite different; and, accordingly, the two\nrespective phases must be considered separately and apart from each\nother.\n\n\nPast Time Clairvoyance.\n\nIn what is known as Past Time Clairvoyance there is the manifestation of\nclairvoyant vision in the direction of scenes and occurrences of the\npast. Here, the clairvoyant perceives the events and scenes of past time\njust as clearly and plainly as if such were present before him in time\nand in space. Just as in Distant Clairvoyance it is just as easy for the\nclairvoyant to see things at a great distance as those at a short\ndistance, so in Past Time Clairvoyance it is just as easy for the\nclairvoyant to see things and events occurring five thousand years ago\nas it is to see things occurring one year ago, or one week ago for that\nmatter. The principle involved is the same in either case.\n\n\nThe Mystery of Seeing the Past.\n\nTo persons investigating the phenomena of clairvoyance for the first\ntime, however, there seems to be a much greater mystery attached to the\nphenomena of Past Clairvoyance than in the case of Distant Clairvoyance.\nTo such persons it seems that while the perception of distant objects,\nscenes, and events is wonderful and mysterious, still at the last it is\nmerely the perception of something now actually in existence--merely\nthe extension of one's normal powers of vision so as to include objects\nbeyond the range of the ordinary vision, but, still, actually in\nexistence though at a distance. The idea of the telescope enables the\nmind to grasp the naturalness of this kind of phenomena. But when it\ncomes to the perception of things, scenes, and events WHICH ARE NO\nLONGER IN EXISTENCE--things which have passed entirely out of\nexistence--the mystery seems to be increased, and incredulity becomes\nmore insistent. But to the occultist there is really no more mystery in\nthe one case than in the other--both sets of phenomena are seen to be\nperfectly reasonable and within the realms of Nature. Let us now see how\nand why the occultists view the matter in this light.\n\n\nAnalogies on the Physical Plane.\n\nWe may find many correspondences on the physical plane to serve as\nillustrations of the phenomena of Past Time Clairvoyance, if we will but\nlook for them. For instance, when we withdraw a heated stove from a\nroom, the heat remains in the room. Likewise, though a woman bearing the\nodor of a certain perfume on her clothing may have passed from a house,\nthe odor still lingers there. The wake of an ocean steamer is often\nvisible for hours after the ship has passed from sight. As modern\nscience expressed it: \"Causes continue to exist in their Effects.\"\n\n\nThousand-Year-Old Light.\n\nBut we have a much more striking illustration and correspondence in the\ncase of the transmission of light from the distant stars, which we will\ndo well to carefully consider. Light travels at the rate of 186,000\nmiles per second. A \"light-year,\" as known to astronomers, means the\ndistance traversed by a light wave (at the stated rate of travel) during\nthe period of one of our earth years. Some of the distant stars are\nestimated to be fully one thousand light-years distant from us; or, in\nother words, the light we now perceive as coming from them really is the\nlight that left them one thousand years ago. If one of these stars were\nto be destroyed, observers on this earth would not become aware of it\nfor a thousand years. The star whose light we may now perceive may\nactually have been destroyed nearly one thousand years ago. Other stars\nare only one hundred light-years removed from us in space; others only a\nfew years; others only a few hours. But the principle is just the same\nin all cases, namely, that we see the stars not as they are at the\npresent moment, but as they were when the light left them, perhaps many\nyears ago. Thus, as you see, we may actually perceive events long after\ntheir happening.\n\n\nReading the Light Waves.\n\nNow, if our physical vision was sufficiently powerful to magnify objects\non the stars, or if we had instruments to do this for us, we could\nactually witness scenes, objects, persons and events which had passed\nout of existence a thousand years ago. Their records are present in\nthese light waves from the stars, and all that is needed is an eye or a\ntelescope sufficiently strong to register them upon our mind. In a\nfanciful story written by Camille Flammarion, the French astronomer,\nmany years ago, the principal character relates how, traveling in the\nastral body, he was able to witness the events of the French Revolution\nwhich had occurred many years before, by simply proceeding to the\nnecessary distance from the earth and there perceiving the registered\nrecords in the earth's light-waves traveling through space at the rate\nof 186,000 miles a second. In fact, by getting at the right distance he\nwas able to see even the events of his own childhood and youth, every\nevent of his life, in fact, up to the moment of his leaving the earth.\nThis story, fanciful as it is, nevertheless is based upon scientific\nfacts, and its happenings would be quite possible for a being capable of\ntraveling at a sufficiently rapid rate through space, and also possessed\nof the power of magnifying the records of light rays. In fact, a person\non earth possessing the power of Distant Clairvoyance might be able to\nduplicate these feats, providing he were able to come in rapport contact\nwith one of these light-waves bearing the past-time records. Think for a\nmoment, and you will grasp the point of this statement.\n\n\nThe Akashic Plane.\n\nBut this, however, is but an illustration of the correspondence on the\nordinary physical plane of certain things on a higher plane of Nature.\nPast Time Clairvoyance is not dependent upon light-waves, or any other\nof the lesser phases of vibratory activity. Instead, it depends entirely\nupon the phenomena and facts of a higher plane of Nature--a plane which\noccultists have called the Akashic Plane. Some occultists prefer the\ngeneral term, \"the Astral Plane,\" but the former term is a closer and\nmore definite one. The Akashic Plane, as known to occultists, contains\nthe impressions or \"records\" of all events that have happened on the\nearth plane during the present cycle of earth manifestation. The very\nsubtle and tenuous substance of the Akashic Plane--the term \"etheric\"\nmay best describe the nature of this substance--contains traces and\nimpressions of all the happenings of the past of this earth; and such\nimpressions may be read and seen by the clairvoyant who has developed\nsufficiently high powers of vision. These Akashic Records have well been\ncalled \"the substantial memory of the earth.\" Upon the subtle etheric\nsubstance of the Akashic Plane are registered the records of every\nevent, thing, object, happening, or activity of the earth which has\nexisted or been manifested from the very beginning of the present cycle\nof the earth's existence. These records will, it is claimed, persist\nuntil the final ending of the present earth cycle.\n\n\nThe Akashic Records.\n\nThe clairvoyant whose powers of Past Time Clairvoyance have been\ndeveloped sufficiently, and who has mastered the art of concentration of\nhis psychic attention, manages to come into more or less perfect en\nrapport condition contact with these Akashic Records, and is thus\nenabled to read from them what he sees there. To him it actually seems\nas if he were seeing the actions of things in present existence, and\nmany excellent clairvoyants are ignorant of the existence of the Akashic\nRecords, though they habitually read the contents thereof; these\nclairvoyants know simply that they \"see\" these past happenings--they\nhave not the faintest conception of how they are able to see them. This\nis no more strange than would be the case of a man who witnessed a\nmoving picture for the first time, and who was ignorant of the mechanism\ninvolved in the showing of the picture, the existence of the film,\netc.,--such a man would simply know that he \"saw\" the things, and he\nmight even believe that he was gazing upon an actual scene in real life.\n\n\nDegrees of Clairvoyant Vision.\n\nThere is, of course, many degrees of power and development among\nclairvoyants of this class; and as a result we have many varying degrees\nof correctness in their readings. Some have merely a glimpse, as through\ndim glasses; and some obtain merely distorted reflections similar to\nthose of a scene reflected into the troubled waters of a lake. Others\nsee far more clearly; but it is reserved for the trained occultist to\nread the records as he would read the scene before him on the physical\nplane. The clairvoyant does not become infallible simply by reason of\nthe perhaps only faint awakening of his clairvoyant vision--he is not\nsuddenly gifted with omniscience, as some seem to suppose. There are\nalmost always elements of error or imperfect visioning, except among the\nadvanced adepts of the occult world.\n\n\n\"The Memory of Nature.\"\n\nA celebrated occultist says concerning the point just raised:\n\"Comparatively few accounts of persons possessing this faculty of\nlooking into the past are to be found in the literature of the subject,\nand it might therefore be supposed to be much less common than\nprevision, or future-time clairvoyance. I suspect, however, that the\ntruth is rather that it is much less commonly recognized. It may easily\nhappen that a person may see a picture of the past without recognizing\nit as such, unless there happens to be in it something which attracts\nspecial attention, such as a figure in armor, or in antique costume. It\nis probable that occasional glimpses of these reflections of the Akashic\nRecords are commoner than the published accounts would lead us to\nbelieve. As usual, we find examples of all degrees of the power to see\ninto this 'memory of Nature,' from the trained man who can consult the\nrecord for himself at will, down to the person who gets nothing but\noccasional vague glimpses, or has even perhaps had only one such\nglimpse. But even the man who possesses this faculty only partially and\noccasionally may still find it of the deepest interest.\n\n\nInvoluntary Clairvoyance.\n\n\"The psychometrist, who needs an object physically connected with the\npast in order to bring it all into life again around him; and the\ncrystal-gazer who can sometimes direct his less certain astral telescope\nto some historic scene of long ago, may both derive the greatest\nenjoyment from the exercise of their respective gifts, even though they\nmay not always understand exactly how their results are produced, and\nmay not have them fully under control under all circumstances. In many\ncases of the lower manifestation of these powers we find that they are\nexercised unconsciously; many a crystal-gazer watches scenes from the\npast without ever realizing that he is in effect psychometrizing the\nvarious objects around him as he happens to touch them or stand near\nthem. It would be well for all students to bear in mind that occultism\nis the apotheosis of common sense, and that every vision that comes to\nthem is not necessarily a picture from the Akashic Records, nor every\nexperience a revelation from on high. It is far better to err on the\nside of healthy scepticism than that of over-credulity; and it is an\nadmirable rule never to hunt for an occult explanation of anything when\na plain and obvious physical one is available. Our duty is to keep our\nbalance always, and never to lose our self-control, but to take a\nreasonable, common-sense view of whatever may happen to us.\"\n\n\nFuture Time Clairvoyance.\n\nIn what is known technically as Future Time Clairvoyance, we have the\nmanifestation of the clairvoyant vision in the direction of scenes and\nevents of the future. In this phase of clairvoyance the seer perceives\nthe events and scenes of future time just as if they were present before\nhim at that very moment. This phase of clairvoyance is far rarer and\nmore uncommon than any of the other phases. In fact, it is so seldom met\nwith in its perfection that its manifestation is a matter of greatest\ninterest to those who make a study of the subject. It occasionally\noccurs in flashes, and can not be produced at will by the ordinary\nclairvoyant. Unfortunately, its very rarity and uncommonness cause it to\nbe counterfeited and imitated by unprincipled persons.\n\n\nSeeing What Has Not Yet Happened.\n\nThe student who reasons carefully and logically usually meets with what\nto him, at least at first, seems to be an unsurmountable obstacle in\nthe way of a rational explanation of Future Time Clairvoyance--when it\ncomes to an understanding of how anyone can expect to see, or can really\nsee, THAT WHICH HAS NEVER HAPPENED, he throws up his hands in despair.\nBut, in this as in all the other phases of clairvoyant phenomena, there\nis found a reason and cause, although it requires some subtle thinking\nto find it, and to grasp it even when it is found. Let us see what are\nthe highest teachings on this subject, as announced by the careful\nthinkers along the lines for many centuries.\n\n\nSimple Prevision.\n\nThere is a phase of prevision, or prophecy of coming events, however,\nthat is not true clairvoyance at all, but simply the subconscious\nworkings of the mind along the lines of a supernormal perception of the\nlaws of cause and effect. Give the active subconscious mental faculties\nthe perception of a strong existing cause, and it will often reason out\nthe probable effect (the almost certain effect, in fact) of that cause,\neven though that effect lies in the mist of the future. The subconscious\nmind works upon the principle that \"coming events cast their shadows\nbefore.\" But this, at the best, is not true clairvoyance--it is merely\nthe statement of \"probable\" results, and effects of existing causes,\nwonderfully exact and clear though the deduction may be in some cases.\nBut a thousand-and-one unforeseen things may arise to completely upset\nthe prediction, or deduction, for it is never actually true until it\noccurs. We must look further for real instances of Future Clairvoyance.\n\n\nThe Nature of Time.\n\nThat eminent scientist, Sir Oliver Lodge, offers an ingenious and\ninteresting, though very technical explanation of this class of\nclairvoyant phenomena as follows: \"Time is but a relative mode of\nregarding things; we progress through phenomena at a certain definite\npace, and this subjective advance we interpret in an objective manner,\nas if events moved necessarily in this order and at this precise rate.\nBut that may be only one mode of regarding them. The events may be in\nsome sort of existence always, both past and future, and it may be we\nwho are arriving at them, not they which are happening. The analogy of a\ntraveler in a railway train is useful; if he could never leave the\ntrain, nor alter its pace, he would probably consider the landscapes as\nnecessarily successive, and be unable to conceive their co-existence. We\nperceive, therefore, a possible fourth dimensional aspect about time,\nthe inexorableness of whose flow may be a natural part of our present\nlimitations. And if we once grasp the idea that past and future may be\nactually existing, we can recognize that they may have a controlling\ninfluence on all present action, and the two together may constitute the\n'higher plane' or totality of things after which, it seems to me, we are\nimpelled to seek, in connection with the directing of form or\ndeterminism, and the action of human beings consciously directed to a\ndefinite and preconceived end.\"\n\n\nThe Oriental Teaching.\n\nThe Hindus, and other oriental peoples, however, have a clearly defined\nand positive explanation of the phenomena of Future Time Clairvoyance,\nwhich must be included in our consideration of the subject, even though\nit does involve certain metaphysical or philosophical conceptions which\nare apart from our present inquiry as conducted in this book. The\noriental theory is based upon that basic conception of the eastern\nphilosophies which hold that the beginning, duration, and ending of any\nparticular one of the infinitude of successive universes created by the\nSupreme Being, is to that Being but as a single moment of time; or, as\nthe celebrated Hindu proverb runs: \"The creation, duration, and\ndestruction of a universe is but the time of the twinkling of an eye to\nBrahman.\" In other words, that to the Supreme Being, all the past, all\nthe present, all the future of the universe, must be as but a single\nthought in a single moment of time--an instantaneous act of\nconsciousness.\n\n\nThe Eternal Now.\n\nA writer on this subject has said: \"Those occultists and metaphysicians\nwho have thought long and deeply upon the ultimate facts and nature of\nthe universe, have dared to think that there must exist some absolute\nconsciousness--some absolute mind--which must perceive the past,\npresent, and future of the universe as one happening; as simultaneously\nand actively present at one moment of absolute time. They reason that\njust as a man may see at one moment of his time some particular event\nwhich might appear as a year to some minute form of life and mind--the\nmicroscopic creatures in a drop of water, for instance--so that which\nseems as a year, or as a hundred years, to the mind of man, may appear\nas the happening of a single moment of a higher scale of time to some\nexalted Being, or form of consciousness on a higher plane.\"\n\n\nAbsolute Time\n\nThe daring flights of metaphysical fancy have resulted in the general\nacceptance, on the part of advanced metaphysicians, of the postulate of\nthe existence of an Absolute Mind, independent of Time and Space, to\nwhich everything exists HERE and NOW. To such a mind the entire sequence\nof events in the life-history of a universe would appear as a single\nunit of conscious experience--an infinitesimal point of time in\nEternity. The human imagination staggers at the idea, but logical\nthought finally posits it as an unescapable conclusion of extended\nthought. This, possibly, is the secret of Future Time Clairvoyance,\nPrevision, Second Sight, etc.\n\n\nThe Occult Hypothesis.\n\nBut it must not be supposed that the oriental occultists hold for a\nmoment the theory that the clairvoyant actually obtains access to the\nDivine Mind or Absolute Mind, when he experiences this vision of future\nevents--their idea is very different from this. These occultists teach\nthat the phenomena of each plane are reflected with more or less\nclearness upon the substance of the planes beneath it. This being so, it\nis readily seen that the seer who is able to contact with any of the\nhigher planes of being might thereupon see the reflection, more or less\nclear, or more or less distorted, of that which is present in its\ncompleteness on the highest plane of all. This is a mere hint at the\nquite complicated occult teaching on this subject; but the capable\nthinker will be able to work out the full theory for himself in his own\nway. The important fact is that Future Time Clairvoyance is a\nreality--that it is a matter of actual experience of the race, and one\nthat has been authenticated by the investigations of such learned bodies\nas the Society for Psychical Research, of England, and other societies\nof the same kind in different lands. Future Time Clairvoyance, Second\nSight, Prevision, etc., are facts as fully accepted by such societies as\nare the facts of telepathy.\n\n\n\"The Prophecy of Cazotte.\"\n\nStudents of history are familiar with the numerous recorded instances of\nmarvelous prophecy of future events, wonderful predictions of events to\ncome, which have been fully corroborated and verified by subsequent\nevents. We lack the space in this book to record more than one of the\nmost celebrated of these historical prophecies, namely the Prophecy of\nCazotte. We have thought it advisable to reproduce the story of this\ncelebrated prophecy, as told by La Harpe, the French writer, who was\npresent upon the occasion. It may be mentioned that the fact of this\nprophecy, and its literal fulfilment, is a part of French history. The\ntime was just previous to the French Revolution, and the tale as told by\nLa Harpe is as follows:\n\n\nThe Dinner of the Elect.\n\n\"It appears as but yesterday, and yet, nevertheless, it was at the\nbeginning of the year 1788. We were dining with one of the brethren at\nthe Academy--a man of considerable wealth and genius. The conversation\nbecame serious; much admiration was expressed on the revolution of\nthought which Voltaire had effected, and it was agreed that it was his\nfirst claim to the reputation he enjoyed. We concluded that the\nrevolution must soon be consummated; that it was indispensable that\nsuperstition and fanaticism should give way to philosophy, and we began\nto calculate the probability of the period when this should be, and\nwhich of the present company should live to see it. The oldest\ncomplained that they could hardly flatter themselves with the hope; the\nyounger rejoiced that they might entertain this very probable\nexpectation; and they congratulated the Academy especially for having\nprepared this great work, and for having been the rallying point, the\ncentre, and the prime mover of the liberty of thought.\n\n\nThe Illuminatus.\n\n\"One only of the guests had not taken part in all the joyousness of this\nconversation, and had even gently and cheerfully checked our splendid\nenthusiasm. This was Cazotte, an amiable and original man, but unhappily\ninfatuated with the reveries of the Illuminati. He spoke, and with the\nmost serious tone, saying: 'Gentlemen, be satisfied; you will all see\nthis great and sublime revolution, which you so much desire. You know\nthat I am a little inclined to prophecy; I repeat, you will see it.' He\nwas answered by the common rejoinder: 'One need not be a conjurer to see\nthat.' He answered: 'Be it so; but perhaps one must be a little more\nthan conjurer for what remains for me to tell you. Do you know what\nwill be the consequences of this revolution--what will be the\nconsequences to all of you, and what will be the immediate result--the\nwell-established effect--the thoroughly recognized consequences to all\nof you who are here present?'\n\n\nThe Beginning of the Prophecy.\n\n\"'Ah,' said Condorcet, with his insolent and half-suppressed smile, 'let\nus hear--a philosopher is not sorry to encounter a prophet--let us\nhear?' Cazotte replied: 'You, Monsieur de Condorcet--you will yield up\nyour last breath on the floor of a dungeon; you will die from poison,\nwhich you will have taken in order to escape from execution--from poison\nwhich the happiness of that time will oblige you to carry around your\nperson. You, Monsieur de Chamfort, you will open your veins with\ntwenty-two cuts of a razor, and yet will not die till some months\nafterward.' These personages looked at each other, and laughed again.\nCazotte continued: 'You, Monsieur Vicq d'Azir, you will not open your\nown veins, but you will cause yourself to be bled six times in one day,\nduring the paroxysm of the gout, in order to make more sure of your end,\nand you will die in the night.'\n\n\nThe Shadow of the Guillotine.\n\n\"Cazotte went on: 'You, Monsieur de Nicolai, you will die on the\nscaffold; you, Monsieur Bailly, on the scaffold; you, Monsieur de\nMalesherbes, on the scaffold.' 'Ah, God be thanked,' exclaimed Roucherm,\n'and what of I?' Cazotte replied: 'You! you also will die on the\nscaffold.' 'Yes,' replied Chamfort, 'but when will all this happen?'\nCazotte answered: 'Six years will not pass over, before all that I have\nsaid to you shall be accomplished.' Here I (La Harpe) spoke, saying:\n'Here are some astonishing miracles, but you have not included me in\nyour list.' Cazotte answered me, saying: 'But you will be there, as an\nequally extraordinary miracle; you will then be a Christian!' Vehement\nexclamations on all sides followed this startling assertion. 'Ah!' said\nChamfort, 'I am comforted; for if we perish only when La Harpe shall be\na Christian, we are immortal!'\n\n\nThe Fall of the Great.\n\n\"'Then,' observed Madame la Duchesse de Grammont, 'as for that, we\nwomen, we are happy to be counted for nothing in this revolution; when I\nsay for nothing, it is not that we do not always mix ourselves up with\nthem a little; but it is a received maxim that they take no notice of\nus, and of our sex.' 'Your sex, ladies,' said Cazotte, 'your sex will\nnot protect you this time; and you had far better meddle with nothing,\nfor you will be treated entirely as men, without any difference\nwhatever.' 'But what, then, are you really telling us of, Monsieur\nCazotte? You are preaching to us the end of the world.' 'I know nothing\non that subject; but what I do know is, that you, Madame la Duchesse,\nwill be conducted to the scaffold, you and many other ladies with you,\nin the cart of the executioner, and with your hands tied behind your\nbacks.' 'All! I hope that in that case I shall at least have a carriage\nhung in black.' 'No, Madame; higher ladies than yourself will go, like\nyou, in the common car, with their hands tied behind them.' 'Higher\nladies! what! the princesses of the blood?' 'Yea, and still more exalted\npersonages!' replied Cazotte.\n\n\nThe Fate of Royalty.\n\n\"Here a sensible emotion pervaded the whole company, and the countenance\nof the host was dark and lowering--they began to feel that the joke was\nbecoming too serious. Madame de Grammont, in order to dissipate the\ncloud, took no notice of the last reply, and contented herself with\nsaying in a careless tone: 'You see, he will not leave me even a\nconfessor!' 'No, madame!' replied Cazotte, 'you will not have\none--neither you, nor any one besides. The last victim to whom this\nfavor will be afforded will be--' Here he stopped for a moment. 'Well,\nwho then will be the happy mortal to whom this prerogative will be\ngiven?' Cazotte replied: 'It is the only one which he will have then\nretained--and that will be the King of France!' This last startling\nprediction caused the company to disband in something like terror and\ndismay, for the mere mention of such things was akin to treason.\"\n\n\nThe Fulfillment of the Prophecy.\n\nTo appreciate the startling nature of the Cazotte prophecy at the time\nwhen it was made, one needs but to be even slightly acquainted with the\nposition and characteristics of the persons whose destinies were thus\nforetold. The amazing sequel to this wonderful prophecy is told by\nhistory--within six years every detail thereof was verified absolutely.\nThe facts are known to all students of French history of that period,\nand may be verified by reference to the pages of any comprehensive\nhistory of those times.\n\n\nOther Historical Instances.\n\nTo mention but a few other celebrated instances of historic prophecy:\nGeorge Fox, the pioneer Quaker Friend, had the clairvoyant faculty well\ndeveloped, and numerous instances of its manifestation by him are\nrecorded. For instance, he foretold the death of Cromwell, when he met\nhim riding at Hampton Court; he said that he felt \"a waft of death\"\naround and about Cromwell--and Cromwell died shortly afterward. Fox also\npublicly foretold the dissolution of the Rump Parliament of England; the\nrestoration of Charles II; and the Great Fire of London. These\nprophecies are all matters of history. For that matter, history contains\nmany instances of this kind, as, for instance, the prophecy of Caesar's\ndeath, and its further prevision by his wife. The Bible prophecies and\npredictions, major and minor, give us semi-historical instances.\n\n\nThe Eternal Verities.\n\nAs a writer has said concerning this phase of clairvoyant phenomena:\n\"This phase of clairvoyance is very fascinating to the student and the\ninvestigator, and is one in which the highest psychic powers are called\ninto play. There is a reflection here of something even higher than the\npsychic plane--there is a glimpse of regions infinitely higher and\ngreater. The student here begins to realize at least something of the\nexistence of that universal Consciousness 'in which we live, and move,\nand have our being'; and of the existence of the reality of the Eternal\nNow, in which past, present, and future are blended as one fact of\ninfinite consciousness. He sees here the signboard pointing to the\neternal verities!\"\n\n\n\n\nPART VI\n\nMEDIUMSHIP\n\n\nAmong the higher categories of Nature's Finer Forces is included that\nwhich is popularly known as \"mediumship.\" Although this term has\nsuffered more or less by reason of its misappropriation by certain\ncharlatans and the unprincipled exploiters of sincere investigators of\nthe phenomena of the higher planes of existence, and also by reason of a\ncertain prejudice against the term arising from misrepresentation and\ngeneral misunderstanding, the term still remains a perfectly legitimate\none and one clearly indicating the nature of the general class of\nphenomena sought to be embraced within its limits. Therefore there is no\nvalid reason for its rejection in our consideration of the subject of\nNature's Finer Forces in this book; and, accordingly, it is used here in\na general way, although the more scientific term \"higher plane\ncommunication,\" or similar terms, are employed herein in some cases.\n\n\nWhat Is Mediumship?\n\nLet us see just what is meant by the term \"mediumship.\" The term\n\"medium\" is defined as: \"That which lies in the middle, or between other\nthings: hence, that through which anything is conveyed from one thing\nto another.\" In a special sense, a \"medium\" is \"a person serving as the\nchannel of communication between decarnate entities and human being\nstill in the flesh,\" in \"spiritualistic phenomena.\" The suffix \"ship,\"\nof course, denotes state or office; and in the case of \"mediumship\" it\nindicates that the designated person possesses the state or office of a\n\"medium,\" the latter term being used in the special meaning above\ndefined.\n\nOf course, the term \"mediumship,\" as above defined, lacks a clear\nmeaning unless the term \"spiritualistic,\" or \"spiritualism\" be defined.\nThe term \"spiritualism\" (or as many of the best authorities prefer to\nstate it, \"spiritism\") is applied to \"a system of communication with the\nunseen world, or with the inhabitants thereof, the latter being usually\nknown as 'spirits,' through persons called 'mediums,' which has attained\npopular favor in Europe and America since about 1850.\" Or, as another\nauthority states it, \"Spiritualism is a term employed to indicate the\nbelief that departed spirits hold intercourse with mortals by means of\npsychical phenomena, commonly through a person of special susceptibility\ncalled a 'medium.'\"\n\n\nAncient Mediumship.\n\nIt is, of course, unnecessary to state in detail the fact that\ncommunication with decarnate entities has been known and practiced by\nthe human race from the earliest days of recorded history, and\nprobably long before that time, and is far from being a modern\ndiscovery. Moreover, such communication has been known and practiced\nby races of human beings other than those inhabiting Europe and\nAmerica--particularly in the oriental countries. In the oriental lands\nsuch communication has been well established for many thousand years,\nand the most ancient records give evidences of it. The Hebrew\nScriptures contain many instances of such communication, showing that\nthe same was an accepted fact of the life of the race at the time and\nin the places at which these records were written.\n\n\nMediumship and Religious Belief.\n\nThe careful student will of course notice that this communication with\nthe higher planes of life and being--this so-called \"mediumship\"--does\nnot depend upon any particular form of religious belief, or teaching,\nconcerning the nature of the state or place of abode of the departed\nspirits of men; but, on the contrary, is common to all form of religion\nand to all phases of belief in the survival of the human soul.\nTherefore, a scientific consideration of the general subject does not\nnecessitate the acceptance of any one particular phase of religious\nbelief, or of any particular system of teaching concerning the nature or\nstate of \"life after death.\" All that is required of the person\naccepting the general fact of \"higher plane communication\" may be stated\nas follows: (1) Acceptance of the fact that the human soul persists\nafter the death of the body, and independent of and removed from the\ndead body; (2) acceptance of the fact that the decarnate souls of human\nbeings may, and do, establish communication with human beings still\ndwelling upon the earth-plane of existence.\n\nWe may state here that the term \"decarnate\" means \"away from the\nphysical body,\" or \"out of the flesh;\" the term being the opposite of\n\"incarnate,\" meaning \"clothed with flesh, or embodied in flesh.\" We may\nalso state here that the teachings of most philosophies of the life\nafter death hold that the decarnate human soul is not entirely devoid of\na body, but rather occupies a body composed of some ethereal substance;\nthis ethereal body being called the \"astral body,\" or the \"spiritual\nbody.\"\n\n\nThe Ideals of Modern Spiritualism.\n\nA writer well expresses the ideals of modern western spiritualism as\nfollows: \"Through the gateway of mediumship for upwards of fifty years\nthe world has been catching glimpses of the glory of the land immortal,\nand visitants from that 'bourne' from whence it has been erroneously\nsaid that 'no traveler returns' have made their presence known beyond\nall doubt or denial, thus proving the continued conscious existence of\nhuman beings and the sequential chapter of the life hereafter. Though\nthe messages from the unseen have at times been imperfect and\nfragmentary, still they have been MESSAGES. If but telegraphic\ndispatches, so to speak, instead of voluminous letters; or like\ntelephonic snatches of conversation rather than face-to-face outpourings\nof thought and feeling, still they have been greetings and comforting\nassurances of undying affection from the people living in the land\n'beyond the veil.' Although many a sorrowing soul has longed for further\nrevelation, and regretted the inability of the spirits to comply with\nthe requests for fuller information, still the gates have been ajar, and\nsometimes it has truly seemed as though they had been flung wide\nopen--so clear and consoling were the messages from the loved ones on\nthe other side of death's valley of shadow. The manifestations of the\npresence of spirits and the evidences of their identity, which have been\naccumulating during all these years, have solved the 'great secret,' and\nwe know that death is not a CUL-DE-SAC, but a thoroughfare. The dread of\ndeath disappeared altogether with the mists of ignorance, as, through\nthe gateway of mediumship, the shining presence of ministering spirits,\n'our very own dear departed,' illumined the pathway which we must all\ntread to our great promotion.\n\n\nImmortality Demonstrated Through Mediumship.\n\n\"'Immortality demonstrated through mediumship' should be inscribed upon\nthe banner of spiritualism, for the fact of life beyond the incident of\ndeath has been proved beyond all peradventure to millions of intelligent\nand enlightened people since the new spiritual era was inaugurated. To\nmediums--the modern mediators--therefore belong the office and honor of\nrolling back the stone from the tomb and establishing faith upon the\nfirm basis of knowledge (scientifically ascertained and proven) of the\ncontinued intelligent existence in the spiritual realms of those who\nwent forth through the death change into light and liberty 'over there.'\nMediums, as intermediaries, have enabled spirit people to comfort the\nsad and encourage the weak; to relieve the doubter and console the\nbereaved; to confirm the old-world traditions regarding bygone spirit\nintervention and revelation, and supplement our hopes and intuitions\nwith proof palpable. Present day experiences of inspiration and spirit\nmanifestation make credible and acceptable many things in ancient\nrecords which must otherwise have been discarded as superstitious and\nfalse. Spiritualism redeems the so-called 'supernatural' and\n'miraculous' occurrences of the Bible, by explaining them and proving\nthe naturalness. The capability claimed for old-time seers and prophets\nto see angels and hear voices is now known to be a natural faculty,\nwhich, in certain people, is perfectly normal while it can be induced in\nothers by the influence of operators in or out of the body. IT CAN ALSO\nBE CULTIVATED TO SOME DEGREE BY MOST PEOPLE WHO CARE TO STUDY THE\nNECESSARY CONDITIONS FOR ITS DEVELOPMENT AND EXERCISE. The famine, 'not\nof bread, nor of water, but of hearing words from the Lord,' and the\nloss of 'open vision' of the spirit, which afflicted Christendom for so\nmany years (because of the blind intolerance of zealots who, in their\nadherence to the 'letter,' crushed out the sensitives through whom the\n'spirit' might have been revealed), that famine is rapidly passing away,\nand we are being fed with the living bread of spiritual inspiration, and\nare growing strong enough to welcome the messengers who come to us\nthrough the gateway of mediumship from their after-death home.\n\n\nThe Truth of Personal Survival.\n\n\"When once there is established the conviction of the truth of personal\nsurvival of our loved ones, and the actual and satisfactory\ndemonstrations thereof through mediumship (and we know of no means\nwhereby such evidences can be obtained save through mediumship), we are\nthrilled and delighted; and when this conviction is borne upon us and\ndriven home by the evidences, and the truth of spirit ministry has been\nrealized, nothing can destroy it. The spiritualist stands upon firm\nground--the impregnable rock of ascertained fact. He knows that\nintercourse between the two worlds is real, continuous; therefore he is\nproof against all speculations, denunciations, and adverse theories.\nDogmatic condemnations, 'bogey' cries, charges of fraud against mediums,\nfail to move or frighten him. He can 'speak what he knows and testify to\nwhat he has seen;' his positive and affirmative experience and testimony\noutweigh all the opposition of 'doubting Thomases' who do not know.\n\n\nThe Gateway of Mediumship.\n\n\"Through the gateway of mediumship the spirits make themselves known in\na variety of ways. There are many phases of mediumistic phenomena, and\nthe student will find that he must be patient, painstaking, and\npersevering if he would make sure of his facts. Careful investigation,\npossibly prolonged research, under many difficulties and with many\ndiscouragements, will be required, but 'success is certain if energy\nfail not,' and the results will adequately recompense him for all\nsacrifice and struggle! For in the light of the demonstrated fact of\ncontinued existence after death, it is clear that man is even now 'a\nspirit served by organs'--that consequently the basis of all religious\nexperience and affirmation is the spiritual consciousness of mankind.\nThere could be no revelation to man of spiritual truth or moral duty if\nhe were not a spirit possessing the capabilities of receiving and\ncomprehending, of interpreting and applying, the revelations and\ninspirations which appeal to and quicken the inner (and higher) self.\"\n\n\nThe Mediumistic Character.\n\nThe following quotations from eminent modern spiritualists will further\nserve to illustrate the accepted general principles of \"spirit\ncommunication\" on the part of western spiritualism. E. W. Wallis says:\n\"Spiritualism deals with a higher range and a wider field of\nsupersensuous phenomena than mesmerism, hypnotism, telepathic\npsychometry, clairvoyance, etc., because the natural susceptibility of\nman in these directions is increased and intensified, and exercised upon\na superior plane, when it is utilized by intelligent spirit operators.\nIt is not true that sensitiveness is confined to those who are diseased,\nweak of will, neurotic, or hysterical. Those who are susceptible to\npsychic influence may be impulsive, warm-hearted, spontaneous, sociable,\nand not by any means, or of necessity, weak-minded or vicious.\" Dr. Dean\nClake says: \"The word mediumship, as understood and used by\nspiritualists, technically speaking, means a susceptibility to the\ninfluence, and more or less control, of decarnated spirits.\nPhysiologically, it means a peculiar nervous susceptibility to what may\nbe termed the 'psychic force,' which spirits use to move the mind or\nbody or both, of their mortal instrument. Psychologically, it signifies\na passive or negative state of mind and body which renders a person\nsubject to the positive will-power of spirits who influence him or her.\"\nThe spirit control who employed the hand of Stainton Moses, M.A., to\nwrite his thoughts, said: \"The mediumistic peculiarity is one of spirit\nsolely, and not of body, seeing that it occurs in all varieties of\nphysical frames, in the male and in the female; in the magnetic and in\nthe electric; in the stout and robust as well as in the puny and thin of\nbody; in the old and in the young; in all conditions and under all\ncircumstances. This alone would lead you to see that it is not a\nphysical matter; and that conclusion is strengthened for you by the fact\nthat the gift is perpetuated even after death of the earth body. Those\nwho on your earth have been mediums retain the gift and use it with us.\nThey are the most frequent visitors to your world; they communicate most\nreadily; and it is through them that spirits who have not the gift are\nenabled to communicate with your earth.\"\n\n\nMediumistic Sensitivity.\n\nEmma Hardinge Britten said: \"Whatever that force may be which\nconstitutes the difference between a 'medium' and a non-medium, it is\ncertainly of a mental and magnetic character--that is, a combination of\nthe subtle elements of mind and magnetism, and therefore of a\npsychological and not of a purely physical character. Whilst the\nspiritualists of this generation have had no one to teach them either\nwhat spiritual gifts are, or how to use, or how to abuse them,\nexperience has shown that the conditions under which spiritual phenomena\nare produced through mediums are not only helped or hindered by their\nmental states, but also by the will, magnetism, and mental states of\nthose who surround them.\" E. W. Wallis says: \"The same laws govern the\nrelations between the sensitive and the spirit operator as between the\nhypnotist and his subject. Therefore, mediumship is not necessarily\nspiritual; it may be of all kinds; there may be psychical relationship\nof a high grade and of a low one. There may be messages from beyond that\nprove the identity of spirits, and give evidence of the continuity of\nlife, of the survival of mind, and yet they may not minister to\nspiritual growth, nor awaken any exalted desire to be of service to God\nand man. There may be psychical sympathy and not spiritual fellowship;\nthere may be spirit intercourse and not that sweet spiritual communion\nwhich should be the goal of all who seek for evidences of life beyond\nthe valley of death. It is no longer possible to regard mediumship as a\nsupernatural endowment. It is, as regards the psychic susceptibility\nupon which it depends, the common property of the race, and is therefore\nas natural as are the 'gifts' of song or oratory, or the ability to\npaint or construct. But as certain gifts and graces are more developed\nin some individuals than in others, in like manner the sensitiveness\nwhich is called mediumship is more highly developed (or is capable of\nsuch development) in certain peculiarly constituted persons who may be\nregarded as supernormally gifted, yet as naturally so as are geniuses in\nother directions.\"\n\n\nThe Higher Vibratory Forces.\n\nThe student who has carefully read what we have said in the earlier\nportions of the present book regarding the subject of Nature's Finer\nForces, and those concerned with \"vibrations,\" and \"planes of being,\"\nwill be able to harmonize the apparently somewhat conflicting opinions\nof those authorities above quoted concerning the nature of mediumship\nand spirit communication. In the first place, the student will remember\nthat there exist planes of being higher and other than our own\nearth-plane, and that the rate of normal vibration on such planes is\nmuch higher than are those upon our own earth-plane. In the second\nplace, he will remember that beings dwelling and manifesting on these\nhigher planes are able to communicate only by means of their higher\nvibratory rate of manifestation. And, in the third place, he will\nremember that a person dwelling on the earth-plane will not ordinarily\nregister and interpret these higher vibrations of communication; and\nthat it is necessary for such a person to have originally, or else have\ndeveloped, the capacity to raise his or her own vibrations to the key\nnecessary to \"catch\" these higher vibrations. In short, we have here\nonce more another instance of that \"attunement\" between sender and\nreceiver the most common instance of which is the wireless telegraph.\n\n\nPsychic Attunement.\n\nThe entity, or spirit, dwelling on one of the many higher planes of\nbeing who wishes to communicate with persons on earth through a medium,\nmust first select some person capable of raising his or her own\nvibratory rate of consciousness to become \"in tune\" with that of the\nspirit himself. Then he must learn to project his own mental vibrations\nwith sufficient intensity and force to be \"caught\" by the sensitive\nperceptive organism of the medium. These things are beyond the\nunderstanding and accomplishment of many decarnate spirits, and unless\nthey are taught by some one on their own plane of existence they are\nlikely to fail in their attempts to communicate through a medium on the\nearth-plane. But at the present time, in view of the great interest\nbeing manifested \"over there\" in the communication with the earth-plane,\nan earnest, persevering spirit will usually have comparatively little\ndifficulty in finding a proper instructor, and in acquiring the art of\n\"earth-plane communication,\" as it is called on the spirit plane.\n\n\nThe Development of Mediumship.\n\nAs regards the acquirement of mediumship qualities, information and\nscientific instruction is much needed, particularly at the present time.\nIn this book we shall endeavor to throw much light upon this particular\nmatter, and to give such instruction and information in a plain,\npractical form. We may begin by reminding the candidate for mediumship\nthat the methods of development of mediumship are entirely different\nfrom those designed to develop ordinary psychic powers. In the case of\ndevelopment for ordinary psychic power, the person must acquire the\npower of concentration in the direction of sensing in his inner\nconsciousness the impressions coming to him from the outside world, such\nimpressions not being consciously directed to him. He must be able to so\nconcentrate that he will be keenly sensitive to these impressions, and\nto interpret them intelligently. On the contrary, the person wishing to\ndevelop the power of mediumship must learn to develop the power of\nnegative receptivity to the vibrations coming from the spirit planes. As\nhas well been said, he is the acted upon, and not the actor. While he\nrequires concentration, patience, and perseverance in developing the\npower to raise himself to the proper vibratory key, when the actual work\nof communication begins he must passively allow himself to speak and\nact, more or less unconsciously, under the guidance, direction, and\ncontrol of the communicating spirit.\n\n\nUnconscious Mediumship.\n\nThe student will do well, however, to remember that as a popular writer\nhas said: \"It must not, however, be supposed that spirit influence is\nlimited to, and exerted solely upon, those who are known to be mediums;\nor that the spirits do not assist those who use their own psychic\nfaculties. It is probable that all people who are psychically sensitive\nand open to impressions are indebted to spirit helpers, whether they are\nconscious of the fact or not. There is undoubtedly a greater degree of\ninflux from the spirit side than even spiritualists are aware. Many\npersons are indebted to spirit friends for spontaneous impulses, which,\nwhile those persons act upon them and reap the consequences, they can\nneither explain nor trace to their source. Spirits frequently associate\nwith and serve their earth friends, although the recipients of their\nbenefactions are unaware of the fact. There would be very much more of\nthis kind of guidance from the unseen, if, instead of being frightened,\nor repellant in their mental attitude toward the spirits, the great bulk\nof people were prepared to accept such assistance from the other side as\nperfectly natural and to be expected.\"\n\n\nMediumship and Individuality.\n\nThe student will find it desirable to acquaint himself with the best\nopinions concerning the possible or probable effects of the practice of\nmediumistic powers upon the medium himself. There is evidenced a\ndisposition in certain quarters to hold to the idea that mediumship, or\ncontrol by spirits, is more or less injurious, mentally or physically or\nboth, to the medium. It is also frequently asserted that the medium\ntends to lose his individuality and personal strength of character.\nAgain, there are some who would teach that the medium should be of a low\norder of intelligence, and should beware of exercising his intellect,\nthe idea seeming to be that under these conditions the mental path will\nbe freer and clearer for the spirit control. All of the aforesaid\nnotions are erroneous, as will appear as we progress in the statements\nin this book concerning true and efficient mediumship.\n\n\nCo-operation of Medium and Spirits.\n\nThe medium who observes certain simple and plain rules and habits of\nconduct will not suffer any loss of strength of character or\nindividuality from his exercise of his mediumistic power; on the\ncontrary, an intelligent exercise of the power of mediumship often tends\nto develop the intellectual power of the medium. As to the idea that the\nmedium must be ignorant, we have but to call your attention to the fact\nthat many of the most efficient mediums are intelligent, and even\nbrilliant individuals. As a writer has said: \"There may be some mediums\nwho are ignoramuses, but it is doubtful if there will be any great\ndegree of intelligence or great spiritual illumination presented through\ntheir agency. It is possible that some mediums act foolishly when in\ntheir normal state, for the purpose of accentuating the difference\nbetween their ordinary and supernormal conditions of mental activity;\nbut there is a more rational, intelligent, and, indeed, a more spiritual\nconception of the relations which should exist between mediums and their\nspirit guides, which is rapidly finding favor with thoughtful mediums\nand spiritualists alike. The proper method of communing with the spirits\nof the unseen realm is conducive to good, and not evil, to the medium.\nThe co-operative association of medium and spirit on the plane of\nthought and purpose, emotion and motive, ethics and inspiration, results\nin the education and elevation of the medium.\"\n\n\nMediumship Not Dangerous.\n\nThe following additional quotations from spiritualistic writers on this\npoint, serve to throw important light on this subject. J. J. Morse says:\n\"Andrew Jackson Davis, Hudson Tuttle, and other writers, if I correctly\nunderstand them, claim that mediumship is a constitutional condition,\nand depends upon nervous adaptation, i.e., 'sensitiveness' and the\nquickening of the subjective (psychical) faculties; and, personally, my\nown firm conviction is that there is nothing dangerous in mediumship.\nThe mere dabbling in mediumship, as either the means of a new sensation,\nor for the gratification of personal vanity, is to be thoroughly\ndeprecated, as a perversion of some of the most wonderful possibilities\nof our natures; while the prosecution of mediumship, or anything else,\nto the detriment of mind, nerves, or health, in any direction, is a sin\nagainst oneself, and will inevitably call down the resultant penalties\nof physical and mental deterioration. I have many times advised\ninquirers who wished to know how to develop mediumship, unless they\ndesired to do so for serious use, and within proper limits, not to seek\nits development at all. And in cases where I could see it would prove\npersonally detrimental, I have strongly advised the inquirer to let the\nmatter entirely alone.\"\n\nWallis says: \"Very much depends upon the objects entertained by the\nmedium and the sitters, as also upon the character and intentions of the\nspirit who seeks to manifest his presence; but, on general lines, where\npeople of average intelligence and rectitude seek communion with those\nthey have known and esteemed, or loved, the results are almost\ninvariably beneficial. There is every reason why this should be so if\nthe common-sense precautions are observed of keeping a level head,\nexercising patience, exhibiting unselfishness and sincerity, and\ndesiring good spiritual counsel and fellowship.\"\n\nA. Morton says: \"Elevated spirits do not require mediums to surrender\ntheir reason; on the contrary, they advise that every new thought should\nbe tested in the crucible of reason, and that it be rejected if not in\naccordance therewith; but the control of domineering spirits, claiming\nthe name of celebrities, who present unreasonable theories, and in a\ndictatorial 'thus saith the spirit' manner, demanding unquestioning\ncompliance with their commands, must be rejected by all mediums as\ndebasing and inconsistent with self respect. Any associations or\nconcessions which have a tendency to lower the spiritual standard must\nbe carefully avoided, for there is no growth in any relations which can\nonly be maintained by the sacrifice of self-respect and self-justice.\"\n\n\nRational Mediumship.\n\nWallis says: \"The rational course for mediums and inquirers to follow is\nassuredly that of avoiding the extremes alike of credulity and sceptical\nincredulity, by letting the spirits do their best and then collating the\nfacts observed and drawing conclusions. Care, patience, and perseverance\nwill save both mediums and inquirers from many misconceptions and enable\nthem to avoid the errors of others. Above all, mediums should observe\ntheir own feelings, study their own experiences, try to understand and\nco-operate with the spirits, but never yield servile or slavish service,\nnor permit themselves to be swayed by flattery nor dominated by any\nspirit (in the circle or on the spirit side) who claims obedience, poses\nas an 'authority,' or refuses to recognize the rights of others. No\nmedium should remain ignorant, or refrain from giving effect to his (or\nher) natural desire for knowledge and self-improvement under the\nerroneous idea that he does not need to think, study, or learn, because\nhe is a medium; and that the spirits will provide and teach through him\nall that is required. On the other hand, while thoughtfully observant of\nfavorable conditions, and intelligent in self-study and culture, the\nmedium should avoid 'getting up' certain subjects, or thinking along\ncertain lines with the purpose and expectation that such information\nwill be employed while under control. Such action, proceeding from a\nwrong motive, cannot fail to injure the psychic relations between the\nspirit and the medium, and will render the work of control doubly hard,\nbecause such thoughts will have to be cleared away before those of the\nspirit can be transferred to, and have free course through, the medium.\"\n\n\nThe \"Home Circle.\"\n\nMediums are born or made. That is to say, many persons are born with the\ngift of mediumship, while others, lacking this natural power, are able\nto develop the power by practice and gradual unfoldment. Some of the\nworld's best mediums have been developed, while others in the same class\nhave been born with the gift. At the same time, it must be remembered\nthat there is a wide range of power existing between different\nindividual mediums of both of these classes. In the opinion of the\npresent writer, perhaps the very best way of developing mediumistic\npowers is that of actually participating in \"circle work.\" The wonderful\nresults of earlier spiritualism in America and in Europe were\nundoubtedly due to the casual and general practice of holding \"home\ncircles.\" These home circles were the nursery of some of the world's\ngreatest mediums. Here the born medium was made aware of his or her\nnatural powers; and, likewise, here others were enabled to gradually\nunfold and develop their latent mediumistic power.\n\n\nThe Cure for Fraudulent Mediumship.\n\nAt the present time we have too few mediums, and this fact is\nattributable largely to the gradual discontinuance of the home circles.\nPresent time folks are too fond of having everything worked out and\npresented to them, and they flock to the sensational public\ndemonstrations, some of which are undoubtedly \"faked\" in order to meet\nthe public demand for sensational features; and at the same time the\nhonest, careful, conscientious mediums are often overlooked, and the\nhome circles almost unknown. Many so-called investigators of\nspiritualism are feverishly anxious to \"see something,\" and are\nimpatient and the comparatively slow order of developments at the home\ncircle or at the careful mediumistic circles. Many earnest spiritualists\nlament the present tendency, and predict that in time there will be an\nalmost complete dearth of honest, careful mediums, owing to the demand\nfor \"quick action\" and the temptation to furnish fraudulent counterfeits\nof the genuine phenomena resulting from this feverish public demand.\n\n\nWarning to Young Mediums.\n\nWallis says concerning this point: \"After a time, as the development\nprogresses, the medium and his spirit friends may be strong enough to\nundertake public work without the assistance and protection of a circle,\nin the same manner as did D. Home, Slade, Eglinton, and other noted\npublic mediums; but they should be in no hurry about doing so, and they\nneed to be very self-possessed and level-headed to hold their own\nagainst the 'phenomena hunters' on the one side (who sap the very life\nof the sensitive), and the know-all, conceited sceptics on the other\nside (who freeze up all the psychic conditions), and before whom it is\nworse than foolish to cast these pearls of great price.\n\n\"The lot of the public 'physical,' 'test,' and 'clairvoyant' medium is\nnot to be envied or lightly chosen. Such sensitives frequently suffer a\nmartyrdom that none but sensitives can realize. What with foolish\nflatterers; the sitters who are never content, but cry 'give, give,\ngive;' the injudicious friends, who seeing the exhaustion of the\nworn-out mediums, in mistaken sympathy urge them to take stimulants\n(instead of securing them rest and change of surroundings), they have a\nhard road to travel, and our sincerest sympathy goes out to them all. We\nplead for them. We bespeak kindly and human consideration. Too\nfrequently they are tried and condemned unheard. They are expected to\nprove that they are NOT frauds, instead of, as in other cases, being\naccepted as reputable people. So much has this been the case that some\nmediums of unquestioned power have retired into private life and\nbusiness pursuits, where they meet with the respect and recognition\nwhich were denied them while they were public workers in the ranks of\nspiritualism.\n\n\"Let us not be misunderstood. In saying this we are not apologizing for,\nor palliating fraud or wrong doing, but merely asking for fair and\nconsiderate treatment--not hasty, unreasoning condemnation. While it is\ntrue that mediumship has many compensations, and the medium who takes\npleasure in his work has many pleasant experiences, it is also true that\nthe professional medium is too frequently subjected to treatment which\nmakes his task more difficult and thankless than it need be. The kindly\nand appreciative treatment which he receives from some sitters is a\nwelcome stimulus, and affords good conditions for the spirits, who are\nthus enabled to operate to the best advantage.\"\n\n\n\n\nPART VII\n\nMEDIUMISTIC CONDITIONS\n\n\nMediumistic phenomena, i.e., the phenomena by and through which spirits\nmanifest their presence and demonstrate their power, may be broadly\nclassified under two heads, as follows, (1) physical phenomena, and (2)\nmental phenomena.\n\n\nPhysical Phenomena.\n\nPHYSICAL PHENOMENA cover a wide range of mediumistic manifestations,\namong which are movements of tables, the production of \"raps,\" the\nmanifestation of spirit lights, freedom from the effects of fire, the\npassage of matter through matter, direct writing upon paper or upon\nslates, direct voices, levitation of the medium, spirit photographs, and\nthe production of the materialized form of the spirit. While in rare\ncases the spirits may manifest these forms of physical phenomena without\nthe assistance of the medium and the circle, nevertheless as a rule such\nphenomena are produced by the spirits only through the assistance of a\nmedium, and usually only when there is gathered together a circle.\n\n\n\"Psychic Force.\"\n\nVarious explanations of the power employed by the spirits, assisted by\nthe medium and by the circle, have been offered by the scientific\ninvestigators of the subject. The most generally accepted theory of the\nwestern scientists is that the spirits employ what is called the\n\"psychic force\" of the medium, often assisted by that drawn from the\ncircle and focused in the medium. The medium is regarded as a psychic\nstorage battery which is freely drawn upon by the manifesting spirit.\nThe degree and character of the manifestations are determined largely by\nthe peculiar quality of the psychic force, the capabilities of the\nmedium, the knowledge and powers of the spirits, and the influence of\nthe sitters.\n\n\nHuman Magnetism.\n\nDr. Dean Clarke says: \"Human magnetism, or nerve aura, is probably the\nmost sublimated form of ethereal matter, hence nearest in refinement to\nspirit substance, and therefore spirits use it as the vehicle of their\nvibrating forces. Those persons who have an excess of magnetism, of the\nproper quality to unite with both the psychic force of spirits and the\nforces inherent in natural objects, and thus form an electro-magnetic\nconnection of spirits with the objects they wish to act upon, are the\npersons chosen by the spirits for physical mediums. The mind and brain\nof the medium are not often nor necessarily controlled, and only his\nmagnetism and psychic forces are used, through which the spirits\ntransmit the vibrations of their own power to mechanically produce\nconcussions, or movements of material objects.\"\n\n\n\"Zoether.\"\n\nHudson Tuttle (writing under control) gives the following statement of a\nspirit concerning the manner in which physical phenomena are produced:\n\"Zoether (psychic force) emanating from the medium charges the object to\nbe moved, and a band of spirits directs a current of their own zoethic\nemanation in the direction they desire the article to move, and it\npasses along the current thus produced. The charging of the object by\nthe medium is necessary in order that it may be in a state of vibration\nharmonious to the spirit current. If this current be directed against\nthe table or other charged body, raps or concussions are produced, as a\npositive and negative relation exists between the spirits and the\nmedium's zoether. One spirit alone cannot produce physical\nmanifestations. If one purports to communicate, assistance will be\nrendered by many others, who combine their influence.\"\n\n\n\"Prana.\"\n\nThe orientals account for physical mediumistic phenomena in a similar\nway, though their terms are different. Instead of speaking of zoether,\nor psychic force, they always employ the term \"prana.\" In the oriental\nphilosophies \"prana\" is explained as a subtle form of energy permeating\nthe universe, but manifesting in a special form in the organism of the\nhuman being. This subtle force, or prana, is held to be capable of being\ntransmitted from one organism to another, and is held to be the\nenergizing power by means of which many forms of occult or magic\nphenomena are produced. Prana is very much akin to the \"human magnetism\"\nof the western occultists, and the properties attributed to the latter\nare really those which the orientals for centuries past have held to be\namong the essential properties of prana; so, at the last, there is found\nto be a practical agreement here between the oriental and the western\nschools of occultism, respectively, in spite of their differing\nterminology.\n\n\nMental Phenomena.\n\nMENTAL PHENOMENA cover another wide range of mediumistic phenomena,\namong which may be mentioned the following, viz., involuntary or\nautomatic writing and drawing, writing by means of the planchette or\n\"ouija\" board or similar mechanical aid to writing, clairvoyant\nperception of spirits, clairaudient hearing of spirit voices, prophetic\nutterances of spirits, impersonating and inspirational control of the\nmedium. Mediums are frequently so thoroughly \"under the influence or\ncontrol,\" especially in private circle seances, that they seem to have\nbeen transformed into another personality. Sometimes the medium through\nwhich the spirit is manifesting will have his facial appearance changed\nso completely that persons present will recognize in the changed\nappearance the looks of the spirit as known when it was in earth life.\n\n\nThe Value of Phenomena.\n\nThe chief value of physical mediumistic manifestations is not, as\ngenerally supposed, that of affording entertainment or food for thought\nfor those witnessing them, but rather that of affording proof of the\npossibility of spirit communication, particularly when spirit identity\nis established through the manifestation of the phenomena. A writer\nsays of this class of phenomena: \"A good psychographic medium will\nusually obtain writing between closed slates, which may be brought by\nthe investigator, who can insist upon their not leaving his sight, and\nnot even leaving his hand. We have obtained writing on paper that we had\npreviously marked, which was then covered by our own hand, and a\nfriend's and was untouched by the medium. On another occasion, a slate\nwhich we had personally cleaned was laid on the floor (fully six feet\nfrom the medium) with a small piece of pencil under it (in broad\ndaylight), and on taking it up shortly afterwards there was found\nwritten on the under side a long message of a private nature from a\ndeceased friend, of whom we were not thinking. Such phenomena as these\nare still good and impressive, they cannot be counterfeited under like\nconditions, and even when no proof of identity is given in connection\nwith the writings, they point so distinctly to the action of a discrete,\ndisembodied intelligence as to compel the recognition of their spiritual\norigin. The evidential utility of physical phenomena lies in their being\ninimitable by fraud. Imitations can of course be made which might\nsatisfy the credible and the gullible, but the conditions for testing\nthe phenomena we have specially referred to are so simple that no\nrational investigator need be deceived; first, to be sure that the\nslate, paper, or panel to be used is perfectly blank; second, that it\ndoes not leave the hand of the inquirer, or if it does, that it is\nmarked in such a way that there can be no doubt of its identification\nwhen it is returned to him; and thirdly (with paintings), to observe if\nthe paint be wet, and note the time occupied in their production.\"\n\n\nTrance Condition Not Essential.\n\nMany persons are under the impression that it is necessary for a medium\nto go into the trance condition in order to manifest physical\nmediumistic phenomena, but such is not the case. While many mediums do\nlapse into the trance conditions at such time, it is equally true that\nmany others do not do so. Some of the very best mediums produce some of\nthe most striking manifestations while in a perfectly normal, waking\ncondition. A writer says of a well-known medium: \"She constantly\nreceives evidences of the presence of her spirit friends while she is\nperfectly normal. We have heard rappings and witnessed movements of\nphysical objects in her presence, while holding friendly conversation\nwith her, when we have been in a good light. Frequently, at meal times,\nthe spirits announce their presence by raps, and respond to the\nsalutations and questions of their medium and other members of the\nfamily.\"\n\nProfessor Loveland says: \"Many of the best mediums in the world were\nnever entranced in the sense of being in an unconscious sleep. And it is\ndoubted whether that condition is desirable. The Fox girls, and most, if\nnot all of the original rapping mediums, were never in the deep sleep\ntrance. It is not necessary for any of the physical manifestations, and\nthat includes a very large percentage of all the spirit phenomena. The\nrappings, tippings, movings, slate writings, automatic writings,\npaintings, telegraphing, voices, materializing, etc., can all occur\nwithout the sleep trance, the reason for which is very apparent, as in\nthe production of such phenomena the spirits simply use the surplus\nradiated nerve-force of the medium.\"\n\n\nScientific Reports on Phenomena.\n\nSir William Crookes, in speaking of D. D. Home and Euspasia Paladino,\nsaid: \"Most, if not all, of the occurrences with Euspasia seem to have\ntaken place when she was in a trance, and the more complete the trance\nthe more striking the phenomena. This was not always so with Home.\nCertainly the two most striking things I ever saw with him, the fire\ntest and the visible forms, were to be observed while he was entranced,\nbut it was not always easy to tell when he was in that state, for he\nspoke and moved about almost as if he were in his normal condition; the\nchief differences being that his actions were more deliberate, and his\nmanner and expressions more solemn, and he always spoke of himself in\nthe third person, as 'Dan.' When he was not in a trance we frequently\nhad movements of objects in different parts of the room, with visible\nhands carrying flowers about and playing the accordion. On one occasion\nI was asked by Home to look at the accordion as it was playing in the\nsemi-darkness beneath the table. I saw a delicate looking female hand\nholding it by the handle, and the keys at the lower end rising and\nfalling as if fingers were playing on them, although I could not see\nthem. So lifelike was the hand that at first I said it was my\nsister-in-law's, but was assured by all present that both her hands were\non the table, a fact which I then verified for myself.\"\n\n\nPhenomena Without Darkness.\n\n\"Home always refused to sit in the dark. He said that, with firmness and\nperseverance, the phenomena could be got just as well in the light, and\neven if some of the things were not so strong, the evidence of one's\neyesight was worth making same sacrifices for. In almost all the seances\nI had with Home there was plenty of light to see all that occurred, and\nnot only to enable me to write down notes of what was taking place, but\nto read my notes without difficulty. Home was very anxious to let\neveryone present be satisfied that he was not doing any of the things\nhimself--too anxious, I sometimes thought, for frequently he would\ninterfere with the progress and development of what was going on by\ninsisting that some sceptic or other should come around and take hold of\nhis hands and feet to be sure he was not doing anything himself. At\ntimes, he would push his chair back and move right away from the table\nwhen things were moving on it, and ask those furthest from him to come\nround and satisfy themselves that he had nothing to do with the\nmovements. I used frequently to beg him to be quiet, knowing that, if he\nwould not move about in his eagerness to convince us of his genuineness,\nthe strength of the phenomena would probably increase to such a degree\nthat no further evidence would be needed that their production was\nbeyond the powers of the medium.\n\n\nTest Conditions.\n\n\"During the whole of my knowledge of D. D. Home, extending for several\nyears, I never once saw the slightest occurrence that would make me\nsuspicious that he was attempting to play tricks. He was scrupulously\nsensitive on this point, and never felt hurt at anyone taking\nprecautions against deception. He sometimes, in the early days of our\nacquaintance, used to say to me before a seance, 'Now, William, I want\nyou to act as if I were a recognized conjurer, and was going to cheat\nyou and play all the tricks I could. Take every precaution you can\ndevise against me, and move about and look under the table or where else\nyou like. Don't consider my feelings. I shall not be offended. I know\nthat the more carefully I am tested the more convinced will everyone be\nthat these abnormal occurrences are not of my own doings.' Latterly, I\nused jokingly to say to him, 'Let us sit round the fire and have a quiet\nchat, and see if our friends are here and will do anything for us. We\nwon't have any tests or precautions.' On these occasions, when only my\nfamily were present with him, some of the most convincing phenomena took\nplace.\"\n\n\nIs Darkness Necessary?\n\nFrom the above it is seen that not only is the trance condition not\nabsolutely necessary for the production of striking mediumistic\nphenomena, but that, also, there is no absolute necessity for the\ncondition of darkness to be maintained as an essential feature of such\nphenomena. While many mediums insist upon the condition of darkness at\nseances, it is thought by some careful thinkers that this arises from\nthe fact that such mediums have been accustomed to such conditions from\ntheir earliest days of mediumship, and have grown to believe that the\nsame are absolutely necessary. It is thought that if such mediums would\nbegin over again, practicing in full light in the company of a few\nsympathetic friends, they would before long grow accustomed to the new\nconditions, and would then be able to reproduce all of their most\nimportant phenomena in full light. Using the terms of modern psychology,\nit would seem that such mediums are the victims of their own\n\"auto-suggestion,\" and fixed beliefs; and, as all students of the\nsubject well know, the mental states of the medium have a most important\nbearing of the quality of the phenomena produced, and form a very\nimportant factor of the conditions governing the success of the seance.\n\n\nDeveloping Circles.\n\nThe person who is developing mediumship will do well to surround himself\nwith persons of a certain type of psychical power, and to form circles\nof such persons. Such persons are invaluable in constituting a\n\"developing circle.\" Such persons need not be mediumistic themselves,\nnor are they required to actually do anything. Instead, their service is\nthat of being present as psychical reservoirs of force upon which the\nspirits can draw for manifesting power. The medium, being sensitive to\nhelpful influences, and the reverse, will recognize such persons by the\ncongenial and harmonious influence they exercise upon him; and he will\ndo well to encourage such persons to sit in his developing circles.\n\n\nImpersonating Mediumship.\n\nWhat is known as \"impersonating mediumship\" occurs where the medium is\nso completely under the control of the manifesting spirit that he will\nexhibit, often in a marvelously accurate manner, the personal\ncharacteristics and mannerisms of the spirit, and which are readily\nrecognized as such by the spirit's surviving friends in earth-life.\nSometimes the medium will actually re-enact the dying moments of the\ncontrolling spirit. In many cases such impersonations have been so\nnearly photographically and phonographically correct that they have\nafforded the most convincing proof to investigators, and in other cases\nhave been a great consolation to relatives of the spirit who have been\nthus assured that their loved one was still in actual existence on a\nhigher plane of being. These results, however, are possible only when a\nvery close rapport condition has been established between the spirit and\nthe medium. In cases in which such a close rapport condition is\nobtained, and a high degree of harmony developed, the spirit will be\nable to positively establish his identity by causing the medium to utter\nhis exact words, and to give names, dates, and close details of\nincidents occurring in his earth life, and often to employ his exact set\nphrases and verbal tricks of speech, so as to bring to the consciousness\nof the sitters the realization that they are in the actual presence of\nthe decarnate spirit friend.\n\n\nThe Proper Mental Condition.\n\nThe young medium, however, should beware against striving too hard to be\nthe instrument of the phenomena of spirit impersonation. For a too\nintense anxiety, and desire to please sitters, frequently tends to\nproduce a cloudy mental state in which the ideas in the mind of the\nmedium blend with the spirit communication, and thus produces a most\nunsatisfactory result, and one which is apt to confuse the minds of the\nsitters and sometimes actual arouse suspicion that the medium is trying\nto practice deception. For this reason the young medium should not seek\nthe attendance of persons desiring \"test seances;\" at least, such should\nbe his course until he has learned not to be carried away with his\ndesire to please or to satisfy such persons attending his circles. He\nshould endeavor to cultivate a mental condition of calmness, and a\ndetermination not to influence or to interfere with the spirit\ncommunications in any way whatsoever, but, instead, to allow himself to\nbecome a passive instrument for the communication. The medium should\nremember that he is not a dealer in merchandise \"warranted to please,\"\nbut is, instead, a medium of communication between the spirit and those\nstill in earth-life.\n\n\nDemand Proof of Spirit Identity.\n\nA certain degree of care and caution, and the employment of honest\npowers of discrimination, is necessary on the part of the sitters in\ncases of spirit impersonation. This not because of any lack of honesty\non the part of the medium, but because of the habit of a mischievous\nclass of dwellers on the planes of spirit life to falsely impersonate\nother spirits as such seances. As all investigators of the subject know\nvery well, it is not an infrequent thing for such mischievous and\nmeddlesome spirits to endeavor to pass themselves off as the relative or\nfriends of those in the circle, or even to falsely impersonate some\ngreat historical personages. In such cases the sitters should insist\nupon the spirit positively identifying himself, just as they would in\ncase of doubt regarding a person speaking to them over the telephone and\nclaiming to be such-and-such a person. And the proof demanded should be\nsimilar to that which would be sought from the suspected telephone\ntalker. An honest spirit communicator does not object to such demands,\nand is only too ready to do his best to furnish the right kind of proofs\nconcerning his identity.\n\n\nThe \"Trance Condition.\"\n\nThe psychic condition frequently attending the demonstration of\nmediumship powers is usually spoken of as a \"trance,\" but this term is\nquite misleading, for it carries with it the suggestion of an entire\nloss of consciousness and of a condition of more or less deep sleep. But\nthe mediumistic trance is seldom a deep sleep condition. Instead, it is\nthe condition similar to that of a profound \"day dream,\" in which the\nperson is fully awake but in which the consciousness has been almost\nentirely taken off the sights and sounds of the outside world. As a\nwriter has well said: \"What is called 'trance mediumship' is seldom of\nthe nature of the deep sleep of entire unconsciousness. It is more\nfrequently the suspension of the ordinary consciousness of external\nsurroundings, a temporary oblivion on the outer plane--a semi-conscious\nstate, in fact--in which the subject does not retain the volitional\nability to employ his thinking powers, the latter having been 'switched\noff,' so to speak, and the subject responds to the will of the spirit\ncontrol.\"\n\n\nSpirit Inspiration.\n\nWallis says, concerning the nature of a certain phase of spirit control:\n\"In the case of speaking mediumship, where general and philosophical\nideas are to be transmitted, the control is of a different order from\nthat exercised for test manifestations. It is more frequently of the\nnature of 'suggestion.' The spirit suggestionist suggests to the medium\na certain train of ideas, and then stimulates the brain and the organs\nof expression to do the work of dressing up the thoughts and giving them\nutterance. Unless the subject is a scientific or a biographical one, in\nwhich specific terms are required and accurate data are to be imparted,\nthe relationship between the 'inspired' speaker and the spirit control\npartakes more of the character of the engineer who feeds the fire and\ndirects the movements of his engine, while the machine does the work,\nthan it does of the actual voicing of the exact words, embodying in a\nfull and complete fashion the ideas the spirit wishes to have expressed.\n\n\nSpirit Suggestion.\n\n\"At first the operator may succeed by very imperfectly stimulating the\nbrain of the sensitive and causing the cerebration and expression of his\nthoughts. The utterances may bear but a slight resemblance to what the\nspirit intended to express. The vocabulary is that of the medium, and\nthe form in which the speech is cast of necessity partakes of the mold\nfamiliar to the sensitive--but, by continued close association and\nfrequent control of the medium, the operator gains experience which\nenables him to exert a more decided influence; and the sensitive,\nbecoming attuned, responds to and expresses the thoughts of the spirit\nwith greater clearness and precision. Just as those who dwell together\nunconsciously approach nearer to each other and acquire a similarity in\ntheir mode of thought and of expressing their ideas (the more dominant\npersonality impressing itself upon the less positive), so the medium\nimperceptibly, and very often unconsciously, acquires facility and\nproficiency in thought and elocutionary expression as the result of the\nco-operation between himself and his spirit guide.\"\n\n\nPsychic Attunement.\n\nThose who have read the above carefully stated opinion, will begin to\nsee the reason why certain mediums who have attained the greatest\nproficiency in certain forms of mediumship, and who have become what are\nknown as \"reliable mediums,\" almost always have some particular spirit\nguide or guides with whom they have become in almost perfect psychic\nharmony and attunement. These harmonious spirits are not only enabled to\nexpress themselves with a high degree of clearness and power through\ntheir favorite medium, but are also enabled to assist in the production\nof the best rapport conditions between other spirits wishing to\ncommunicate and the said medium. There is a certain amount of spiritual\nand psychic co-operation between spirit and medium which is attained\nonly by practice and continued association, which results in a psychic\nattunement between them. The closer and more harmonious the relationship\nexisting between a spirit and his medium, the thinner is the veil\nseparating the two planes upon which they dwell.\n\n\nAutomatic Writing.\n\nIn that phase of mediumship known as \"automatic or inspirational\nwriting,\" there is manifested two distinct forms of spirit control of\nthe organism of the medium. In cases of pure automatic writing the\nspirit controls the arm and hand muscles of the medium, and uses them to\nwrite out the message under the direct and absolute control of the mind\nand will of the spirit. Cases have been known in which both hands of the\nmedium have been so used by the spirit control, each hand writing a\ndistinct and separate message, and both being performed without any\nconsciousness of the nature of the message on the part of the medium. In\nsome cases of automatic writing the medium was engaged in thought about\nother subjects, or even in reading or study from a book. This is true\nnot only in cases of automatic writing in which the hand is directly\nemployed, but also in those in which some mechanical device such as the\nplanchette or the ouija board intervenes.\n\n\nInspirational Writing.\n\nIn inspirational writing, on the other hand, the spirit impresses the\nmessage upon the mind of the medium, either as a whole, or else sentence\nby sentence or even word by word--in all of such cases, be it noted, the\nmedium is aware of the substance of what he is about to write, either\nthe word, the sentence, or perhaps the entire message. In such cases, of\ncourse, the medium retains control of his writing muscles and their\naction, and the spirit control is merely a phase of higher telepathy, as\nit were. When the message is impressed upon the mind of the medium word\nby word, or sentence by sentence, the style is of course that of the\nspirit exerting the control; but where the entire message is impressed\nupon the mind of the medium, the style is usually a blending of that of\nthe spirit and that of the medium, for the medium is not likely to\nremember the literal message as given him, but merely is conscious of\nthe general purport and meaning thereof, together with a few phrases or\nexpressions formed by the spirit mind. In such cases, of course, the\npersonality of the medium enters largely into the message, while in the\ncase of pure automatic writing the personality of the medium plays no\npart whatsoever, and the personality of the spirit is present in its\nentirety. This important distinction should be noted and remembered.\n\n\nGradual Development of Powers.\n\nMost mediums develop their powers of mediumship gradually, and pass\nthrough a number of stages in their development of power. At first\nthey may obtain only raps, or possibly the tilting or movement of\ntables. Then, very likely, they are moved to write, either\nautomatically or else inspirationally. Later they experience the\nimpulse to allow the spirit control to speak through their vocal\norganism, but it is seldom that the spirit is able to do this at first\ntrial, as the medium is not as yet sufficiently sensitized or attuned\nto the spirit, and, instead, they can but gurgle, gasp, and make\ninarticulate sounds, or else shout, laugh, cry, or sing, and possibly\njabber some strange jargon or unknown tongue, or else simply utter a\nseries of sounds lacking in definite meaning. Later, the inarticulate\nsound is succeeded by definite sentences--perhaps a message, or a\nshort address. Sometimes the spirit control will endeavor to relate\nsome of his earth-life experiences, or perhaps even to give an\nimpersonation manifestation. Often several different spirits strive to\nmanifest through the developing medium, taking turns as manifestation,\nholding the control for only a few minutes and then giving place to\nhis successor.\n\n\nSpirit Guides.\n\nAs the development proceeds, it will be found that one or two particular\nspirits will manifest a greater power than the others, and after\nestablishing a strong degree of harmony and attunement they will assume\nthe position of \"guides\" to the medium, and will accordingly begin to\nwork in his interests on their side of life, and to accept or reject\nother spirits who seek to manifest through their medium. At this stage,\nthe medium is often sufficiently advanced to be used as the channel for\nfuller and more complete manifestations, particularly in the direction\nof inspirational speaking. Often the medium in this stage of development\nis also able to manifest psychic powers which were formerly beyond his\nability, as for instance psychometry, clairvoyance, etc. Then if his\nspirit guides be sufficiently advanced and powerful, and the medium be\nsufficiently receptive and harmonious to their influences, they will\neducate him to such an extent that he will be able, with their\nassistance, to become an instrument for the production of still higher\nforms of mediumistic phenomena. But the development is almost always\ngradual and proceeds by successive and well-defined steps and stages.\n\n\nNo Loss of Individuality.\n\nIn concluding this part of our book, we would call your attention to the\nfollowing statements made by writers along the lines of spiritualism in\nthe leading journals of that school of modern thought. The first writer\nsays: \"There is no need for the medium to decline to be influenced or\ncontrolled, by spirit friends for fear of losing his 'individuality,'\nany more than he should insist upon asserting his freedom and refuse the\naid of tutors, lest they should infringe upon his sacred\n'individuality.' What are called the unconscious phases of mediumship\ngenerally lead up to loving co-operation with the wise and kindly souls\nof the higher life in efforts to establish the fellowship of man; to\nbring knowledge where ignorance now reigns; to banish the darkness by\nthe light of that spiritual communion which shall yet be a blessing to\nthe race; and reliance upon higher powers in or out of the body does not\nmean that we sacrifice our own abilities, nor do we thus become exempt\nfrom responsibility. Quite the reverse. It is the arrogance of\nindividualism against which we protest. In fact, there is no abiding\nstrength of purpose apart from the dependence every well-ordered mind\nshould accord to the Infinite Light and Wisdom and the beneficial\nservices which His wise and loving ministering spirits can render to us\nif we are desirous and responsive.\"\n\n\nMediumship Beneficial.\n\nA second writer says: \"There is no reason why the reactive consequences\nof frequent control by enlightened and earnest spirits, even in the case\nof the 'trance' medium, should not prove extremely beneficial to the\nsensitive, and this, we believe, has been the case with many of the\nspeakers in the spiritualistic movement. Where the medium is\ninspirational and ready to respond to the thought impulsations of the\ncontrol, it stands to reason that the transmitted ideas, and the\nstimulation of the thought-faculties caused by the transference and\nexpression of the spirits' opinions, will not be lost to the medium. 'If\nyou will take one step we can more easily help you to take a second than\nwe could compel you to take the first if you were unprepared,' said a\nspirit teacher to Mrs. Emma Hardinge Britten, and there need be no loss\nof dignity or individuality, no injury to body or mind, but a gain of\nstrength and spiritual vigor, education of mind and stimulation of moral\npurpose, by intelligent co-operation and temporary surrender on the\npart of the medium to wise and loving spirit helpers and teachers.\"\n\n\nMediumship and The Bible.\n\nA third writer, Rev. H. E. Haweis, says in connection with the relation\nof spiritualism with religion: \"People now believe in the Bible because\nof spiritualism; they do not believe in spiritualism because of the\nBible. Take up your Bible and you will find that there is not a single\nphenomenon which is recorded there which does not occur at seances\ntoday. Whether it be lights, sounds, the shaking of the house, the\ncoming through closed doors, the mighty rushing winds, levitation,\nautomatic writing, the speaking in tongues, we are acquainted with all\nthese phenomena; they occur every day in London as well as in the Acts\nof the Apostles. It is incontestable that such things do occur, that in\nthe main the phenomena of spiritualism are reliable, and happen over and\nover again, under test conditions, in the presence of witnesses; and\nthat similar phenomena are recorded in the Bible, which is written for\nour learning. It is not an opinion, not a theory, but a fact. There is\nchapter and verse for it, and this is what has rehabilitated the Bible.\nThe clergy ought to be very grateful to spiritualism for this, for they\ncould not have done it themselves. They tried, but they failed.\"\n\n\n\n\nPART VIII\n\nHOW TO DEVELOP MEDIUMSHIP\n\n\nAnyone is entitled to be considered a \"medium\" if he or she is\npsychically sensitive and capable of receiving and responding to spirit\ncontrol or influence. Likewise, anyone is entitled to the designation\nwho is capable of so generating freely a sufficient quantity of \"psychic\nforce,\" magnetism, prana, or whatever other name we may choose to apply\nto the force which is generated in the human organism and is capable of\nbeing employed by the spirits in order to produce mediumistic phenomena\nof the class usually referred to as \"physical phenomena.\" As we have\nseen, the spirits themselves are not usually able to manufacture or\ngenerate by themselves this psychic required to produce the said\nphenomena, but, on the contrary, must depend upon mediumistic\nindividuals for such force.\n\n\nWho Are Mediumistic?\n\nMany persons are more or less naturally sensitive to spirit influence,\nand therefore mediumistic. In many cases these persons tend to take on\nthe psychic conditions of others, both those in earth life and those on\nthe spirit plane of existence, without realizing the nature of the\ninfluence operating on them. Such persons are frequently more or less\nerratic, and are considered as \"flighty\" by their friends. They need\ninstruction on the subject of psychic laws and self-control, so that\nthey may intelligently guard themselves against undesirable influences,\nand at the same time cultivate the power of mediumship of the desirable\nkind. It has been asserted that \"everyone is a medium,\" and in a way\nthis is true, for practically every person is more or less sensitive to\nspirit influence, and is capable of being developed into an efficient\nmedium of communication with the spirit world. But it is equally true\nthat only a certain percentage of persons possess the true spiritual\nqualities requisite for the highest phases of true mediumship. That is\nto say, but few persons are fitted temperamentally and spiritually for\nthe higher tasks of mediumship. We think it safe to say, however, that\nwhere a person is filled with a burning desire to become a true medium,\nand feels within himself or herself a craving of the soul for\ndevelopment along these lines, then that person may feel assured that he\nor she has within his or her soul the basic qualities required for true\nmediumship, and that these may be developed by the proper methods.\n\n\nThe Mediumistic Temperament.\n\nA leading writer on the subject of mediumship has said: \"It is a\nfundamental proposition that sensitiveness, or the capability of\nmediumship, is a faculty common to mankind, differing in degree--as\nhearing and sight are common heritages, but keener in some individuals\nthan in others; or, under certain conditions, it may disappear.\" What\nis called \"the mediumistic temperament\" is frequently marked\nself-consciousness and shrinking from public criticism, and a diffidence\nwhich causes the person to wish to be out of the range of the\nobservation of strangers and those not sympathetic to them; on the other\nhand, however, there are other forms of the \"mediumship temperament\"\nwhich is marked by a nervous, almost hysterical, self assertiveness and\ndesire for public notice and attention. Persons of either of these\nphases of this temperament, however, have the common quality of being\nextremely sensitive to sneers and slights, adverse criticism and\noppositions, while ridicule drives them almost beside themselves.\nLikewise they are nearly always found to be enthusiastic and earnest\nworkers when their interests and sympathies are aroused; as a writer has\nsaid \"they are almost invariably emotional, enthusiastic, spontaneous,\nand ardent.\" And, as another writer has said they are usually \"generous\nand impulsive, hot-headed and independent, close friends with warm\nhearts; too sensitive to criticism of an unkind nature, too easily\npleased by praise; without malice, without revengeful thoughts.\" A\nstriking feature of this temperament may be summed up in the phrase,\n\"hungry for sympathy and understanding.\"\n\n\nIs Mediumship Desirable?\n\nWhile it is true that a vast majority of persons possess the mediumistic\npower, latent and dormant, and capable of being developed to a greater\nor less active power, it is but honest to say that in many cases it is a\ngrave question whether the person would be justified in undertaking the\nhard work, and long time, required to develop himself for the minor\nsuccess which would attend his efforts. As a writer has said: \"Does the\nprospective result justify the labor involved to bring these powers into\nefflorescence? My impression is, that in at least three cases out of\nfour, the time and labor it would take to develop this latent quality to\nits greatest efficacy would be far in excess of its value when so\ndeveloped.\" But, as we have already said, the best indication is found\nin the \"call\" to develop his or her latent powers which the true medium\nalways experiences.\n\n\nDeveloping the Natural Power.\n\nA writer on this subject well says: \"Just as a drum or tamborine is\nincapable of being made to emit a tithe of what can be produced by means\nof a piano or a violin, in the way of music, so the differences in\nquality and conditions of the physical organisms, and in the degree of\nnervous and psychical sensibility of those who desire mediumship, render\nit improbable that any but a small proportion will develop such extreme\nsusceptibility to spirit influence as will repay them for the time and\nself-sacrifice involved in the cultivation of their powers. Further, it\nshould be borne in mind that while wise spirits are ever ready to\nrespond to the call of the earnest aspirant for spiritual truth, as wise\nspirits they are not likely to devote themselves to the preparation of\nan instrument that would be inefficient for their purpose. The nervous\nsystem of the medium, whatever his phase may be, has to be trained to\nrespond to the will and the psychic force of the controlling spirit,\njust as much as the muscles of the musician or artist, and 'practice\nmakes perfect' in the one case as well in the other. Since mediumship\nis a strictly natural qualification, depending upon organic fitness and\nsusceptibility, it is not a supernatural power or a special 'gift,'\nneither does it insure the moral purity nor the intellectual ability of\nthe medium, any more than musical or artistic capabilities are evidences\nof the special intelligence or the high moral tones of their\npossessors.\"\n\n\nMediumship and Genius.\n\nThe spirits controlling the hand of a celebrated writing medium, once\ndelivered through him the following message regarding the nature and\ndevelopment of mediumistic powers: \"Mediumship is a development of that\nwhich is, in another sort, genius. Genius, the opened and attentive ear\nto spirit guidance and inspiration, shades away into mediumship, the\nfacile instrument of spirit manifestation. In proportion as the medium\nbecomes open to influence, directly exercised, is he valuable as a means\nwhereby direct messages are conveyed. And in proportion as the\nindividual spirit is lost and merged in the great ocean of spirit, is\nthe result most direct and serviceable. It is when the passive spirit is\ncontent to allow us to use the corporeal instrument, as it does when\nitself operates, that we gain satisfactory results. That can only be\nwhen a condition of perfect passivity, as far removed from scepticism as\nfrom credulity, has been secured. This opening of the spiritual being to\nspiritual influences is what you call mediumship. The true and valuable\ngifts are purely spiritual and must be used for spiritual purposes; not\nfor gain, or for satisfying curiosity, or for base or unworthy ends.\"\n\n\nSpontaneous Mediumship.\n\nWhat may be called \"spontaneous mediumship\" is experienced by many\npersons not claiming mediumistic powers, and not understanding the\nnature of the phenomena manifesting to and through themselves. Such\npersons at times are conscious of the presence of spirit friends, and\nmay even catch glimpses of them either in the form of a mental image\nimpressed upon their minds by the spirit friends, or else by a more or\nless clear partial materialization. Sometimes raps manifest themselves\nin their vicinity, and tables and light articles of furniture may\nmanifest movement at their touch or approach. Such persons, not\nunderstanding the laws of spirit manifestation, are frequently greatly\ndistressed, or even frightened, by such manifestations; and in not a few\ncases they experience considerable annoyance and grief by reason of the\nattitude of their friends who are apt to consider them \"queer,\" or\n\"spooky,\" and therefore to be avoided. Moreover, in the case of the\nphysical manifestations such as the movements of tables, furniture,\netc., and the production of raps, these persons are frequently accused\nof deliberate fraud in the production of such phenomena, whereas as a\nmatter of fact they, themselves, are quite in the dark as to the cause\nand nature of the phenomena in question. It is obvious that the placing\nof the right information in the hands of such persons, and their\ninstruction in the laws and principles of mediumship would be a blessing\nto them.\n\n\nMediumistic Flashes.\n\nA writer has the following to say concerning this class of mediumistic\npersons: \"Those persons who are naturally sensitive sometimes\nexperience strange and sudden impulses. Thoughts come to them 'in a\nflash,' so to speak. They say things spontaneously which they had not\nintended to say--the words seem to burst from them and 'say themselves.'\nOthers have equally sudden and fugitive clairvoyant experiences; they\nsee spirits where they least expect, and when they are absorbed in\nsomething else; but when they strongly desire to 'see' or to receive\nguidance, they get nothing. This state of affairs, in all probability,\nis due to the fact that their susceptibility is not sufficiently\ndeveloped; their psychical impressibility can only be reached and acted\nupon under specially favorable conditions, which are disturbed and\ndissipated when the ordinary intellectual self is aroused.\n\n\nSystematic Development.\n\n\"The remedy will be found in the systematic cultivation of interior\nrepose and confidence. The psychic must learn to regard it as a\nperfectly natural experience that the spiritual states and positive\nthoughts of excarnate people should impinge upon his spiritual sphere,\nand while 'attentive to the holy vision,' should calmly accept the fact\nand maintain the attitude or response; not anxiously nor demandingly,\nbut thankfully enjoying the spiritual communion and illumination thus\nafforded to him. It is only natural that many people should desire to\nbecome mediums, and that they should wish to ascertain what constitutes\nmediumship, and what is required to secure its development. But those\nwho express these desires should remember that in all probabilities\nmonths, if not years, of patient development have been necessary for the\nsuccess and efficiency of those celebrated mediums whom they admire and\nprobably envy.\" But, as we have said before, if the \"call\" to mediumship\nbe felt, then it may be heeded; though the person must be prepared to\npay the price of toil and work, patience and perseverance, required to\nattain the mountain top of mediumship.\n\n\nThe Development Circle.\n\nAs we have repeatedly stated in the foregoing pages, the actual spirit\ncircle is the best possible means of developing the latent powers of\nmediumship, and the simplest, readiest, and most effective method of\ndiscovering the presence of such latent powers in the individual. As a\nleading medium has told us, it is \"the primary school for the study of\nspiritual facts, and for the training of mediums.\" The \"spirit circle,\"\nas most of you know, is a company of harmonious, earnest, sympathetic\npersons joining their psychic powers for the purpose of aiding the\nmedium to establish the lines of psychic communication between the earth\nplane and the planes of the spiritual world. It must here be stated that\nby \"development\" we do not mean the cultivation of the powers of the\nspirits, but rather the training and unfoldment of the powers of the\nmedium to receive and transmit the power exercised by the spirit\ncontrols.\n\n\nThe Aspirational Attitude.\n\nTo those who purpose to develop their latent mediumistic powers by and\nthrough the development circle, we would say that it is of the highest\nimportance that they should cultivate a trustful, hopeful mental\nattitude, and a willingness to open themselves to the inflow of the\nspiritual power of their friends of the spiritual planes. As a writer\nhas said, they should \"make some mental preparation, such as eliminating\nfrom their minds all disturbing or irritating thoughts, and by striving\nto consciously realize union of purpose with those who may have\npreviously made their presence known or indicated their intention to\nhelp in the work of the development of their mediumistic powers, by\nmentally requesting that the spiritual ties may be strengthened. Even\nwhere there has not been any clear indication of the presence of spirit\nhelpers, a generally aspirational and receptive attitude of mind will do\nmuch towards providing favorable conditions.\"\n\n\nNatural Unfoldment.\n\nAgain, the person wishing to develop his latent mediumistic powers must\nexercise patience and perseverance, and must not insist upon a premature\nattempt at revelation on the part of the spirits. The process of the\nunfoldment of the mediumistic powers should be akin to that of the\nunfoldment of the bud of the flower, that is to say, it must be gradual,\nnatural, and unforced. The writer above mentioned, says on this point:\n\"Too many people, instead of waiting until the spirits were ready to\ncommunicate with them, have pressed for 'tests' before the connections\nwere properly made. They have complicated matters by their eager\nquestionings, and have worried the operators until everything went\nwrong; and then, because the answers were incorrect, inconsequent and\nmisleading, or persistently negative, they declared that the spirit was\na deceiver, evil, or foolish, and, while having only themselves to\nblame, gave up the sittings in disgust, whereas, had they been less\nimpetuous, less opinionated, less prejudiced, they would in all\nprobability have eventually obtained satisfactory proofs of the presence\nof their spirit loved ones.\"\n\n\nPersistent Watchful Waiting.\n\nSome persons are so disappointed because they have not obtained results\nafter two or three sittings that they give up further efforts. It would\nperhaps amaze such persons to know that many of the world's most\ncelebrated mediums have, in the beginning of their development circle\nwork, sat for several weeks, or even several months, at frequent\nintervals, without obtaining more than the most meagre results; but they\nafterwards developed the most marvelous power. An extreme case is cited\nin the history of spiritualism, in which a couple sat night after night\nfor six months, without missing a sitting and without being rewarded by\na single physical result; but after this tedious and discouraging wait,\nall at once, as it were, the spirits secured the most perfect kind of\ncommunication through them, and difficult table tippings and levitation,\nconvincing raps, messages, writings, and finally materializations\nfollows, until their fame spread all over the world of spiritualism.\n\n\nBuilding Lines of Communication.\n\nJust how long it will require to obtain convincing results at the\ndevelopment circle is a matter largely dependent upon certain\nconditions. Much, of course, depends upon the faculty of the medium to\nadjust and harmonize himself with the spirits, so as to furnish a \"clear\nwire\" for them to operate over. Again, much depends upon the character\nof the persons constituting the circle. A circle composed of\nharmonious, helpful persons will do much to hasten the coming of the\nmanifestation, whereas one composed of inharmonious, sceptical,\nimpatient, and materialistic persons will do much to retard the progress\nand development of the mediumistic powers.\n\n\nDeveloping Concentration.\n\nThe following advice on this particular subject will be found helpful to\nthose contemplating the formation of development circles, and the\nunfoldment of their latent powers of mediumship; it is from the pen of\nan earnest student of this subject, and one who is himself a competent\nmedium. This person says: \"One of the most important prerequisites for\nsuccess in the development of mediumship along spiritual lines is the\ncultivation of the power of concentration. In the early days of the\nmovement the would-be medium was advised to be 'passive,' and passivity\nwas often construed into self-effacement. We are now learning to\ndistinguish between receptivity and docility, between apathy and\naspiration. A medium is not, and should not be willing to become a mere\nirresponsible tool. For intelligent and beneficial association with, and\ninspiration from, the people of the higher life, a certain degree of\nabstraction is necessary. To cut one's self off from ordinary\nconditions, to retire into the sanctuary of one's own inner\nconsciousness, to 'enter the silence' as it is sometimes called, is\nhelpful training for the preparation of conditions favorable for the\nmanifestation of spirit-power. The Quakers were true spiritualists in\nthis sense, and evidently realized the need for the concentration of the\nsoul's forces and their withdrawal from the outer plane, preparatory to\nthe descent of the spiritual influence that moved them to speak.\n\n\nThe Call for Illumination.\n\n\"The sincere supplication for illumination and guidance is never in\nvain. The spirit breathes a serener air, and is calmed, strengthened,\nand comforted by the subsequent reaction. It is harmonized thereby, and\nthus becomes accordant to the psychic forces which, like the ocean's\ntides, ebb and flow throughout the universe, and bathe every soul that\nlies open to their vivifying and quickening influence. Still more, there\nare those who dwell in the Light, whose thoughts and love go out to all\nsuch as truly call upon God; and these, the ministering messenger\nspirits, often pour their libations of sympathy into the sad hearts of\nthe sorrowful ones on earth, even though they remain unknown and their\ninterposition is unrecognized by those to whom they have given their\nloving and helpful thoughts.\n\n\nThe Jacob's Ladder of Communion.\n\n\"By the earnest study of the conditions requisite for the development of\nbody, mind, and psychic sense, the intelligent medium will endeavor to\nmeet the friends who inspire him at least half way on the Jacob's ladder\nof communion, and to enter into reciprocal and conscious fellowship with\nthem on the thought plane, so that their inspirations may freely flow\nthrough his instrumentality to others, unobstructed by his personality.\nClasses for the development of mediumship along these lines are very\nmuch needed; classes in which the members are expected to take an\nactive part, not merely to sit and sit, and let the spirits do all the\nwork, but by systematic preparation and spiritual aspiration and\ncultivated receptivity prepare themselves to become lucid and capable\ninstruments for the transmission of information and helpful influences\nfrom the other side.\n\n\nThe Attainment of Excellence.\n\n\"There is but one course of procedure for the successful attainment of\nexcellence in any field of labor or thought, and that is by study and\ntraining, by observation, by persevering application and determined\neffort, by readiness to learn, and responsiveness to every influence\nwhich will help to smooth the pathway to the desired success. The\nintelligent medium who follows this course will not go blindly on\ngroping in the obscurity of the psychic realm, and becoming the tool for\nunseen and unknown agents, but he will unfold his powers, and by\nco-operating with them will learn to know and trust his preceptors,\nuntil he may possibly become as a spirit among spirits, the conscious\npossessor of such knowledge regarding his own spiritual nature and\npowers that he will be a ready instrument in the hands of enlightened\nspirit people, with whom he can knowingly work for human good.\"\n\n\nWhat a Development Circle Is.\n\nNow then, with the above advice and admonitions in mind, the persons who\ndesire to develop and unfold their mediumistic powers will do well to\ntake the necessary steps to form a development circle. The \"circle\" it\nmust be remembered, is not merely a crowd of persons gathered together\nfor the purpose of witnessing spiritualistic manifestations or\nphenomena. Instead, it is a gathering of persons who desire to\nco-operate in establishing relations with the world of spirits, and to\nreceive communications therefrom. In the case of the development circle,\nthe purpose is to demonstrate that well established spiritualistic\nprinciple that the mediumistic faculty in all of its forms is best\ndeveloped and unfolded, cultivated and strengthened, by an actual\nsitting in the circle, in such a way as to perfect and spiritualize the\nmagnetism of the sitters by their mutual action on each other, and by\nthe influence and power of the spirits employing such magnetic and\npsychic forces so furnished them by the circle of harmonious sitters.\nOr, as a writer has well expressed it: \"The purpose for which a spirit\ncircle is held is that by the blending of the aura, psychic force, or\nmagnetic emanations of the sitters, the attention of disembodied spirits\nmay be attracted and a battery be formed by means of which they can\ncommunicate with the circle. The focalization of this force rests with\nthe unseen operator, and if they are skilled in the 'modus operana,'\nthey know where, how, and in what way to use it to the best advantage.\"\n\n\nForming the Development Circle.\n\nThe circle should be composed of not less than four persons, and not\nmore than twelve. It is well to have an equal number of persons of each\nsex, if this be possible; if not possible to obtain an equality of the\nsexes, the effort should be made to come as near to that equality as is\npossible. The members of the circle should seat themselves around a\ntable, and as nearly as is possible the sexes should be alternated in\nthis grouping, that is to say, a man should sit next to a woman, and so\non. It will be found well to have the same persons regularly attend the\ncircles, so far as is possible. Likewise, it will be found advantageous\nto always use the same table, and to hold the circle in the same\nroom--but these things are not absolutely essential, and very good\nresults may often be obtained by having the members of the circle gather\nat the different homes of its respective members. While cheerfulness is\nwell on the part of the sitters, there should be no indulgence in levity\nand joking during the sitting. The room should be comfortably warmed and\nlighted in the ordinary way.\n\n\nThe Sitters in the Circle.\n\nThe sitters will do well to occupy their same places at each sitting,\nunless the spirits indicate otherwise. The medium, or in the absence of\na recognized medium the most sensitive person in the circle, should sit\nin the circle at a place mentally recognized as the \"head of the table,\"\neven though the table be circular in form. It will be well for the\nsitters to hold each others' hands at the beginning of the circle, in\norder to generate the necessary magnetism. But after the circle is\nactually formed, the sitters should place their hands on the top of the\ntable, close to its edge; the small fingers of the hands of each sitter\ntouching those of the sitter on either side of him--in this way there is\na psychic and magnetic battery formed of the sitters, providing perfect\nconnection is maintained.\n\n\nThe Spirit Communication Code.\n\nAt the beginning, the leader should plainly announce the signalling\nconditions, so as to avoid confusion on the part of the sitters and the\nvisiting spirits (for there are several codes in use, and confusion\nsometimes occurs). The most general used and approved code is as\nfollows: \"THREE indicates Yes; ONE indicates No; TWO indicates\n'doubtful'; FOUR indicates 'don't know'; and FIVE indicates 'call the\nalphabet.'\" The numbers refer to the number of raps or table-tilts,\netc., given by the spirits in answer to questions asked them. When the\nalphabet is called for, some one of the circle slowly calls out each\nletter of the alphabet, in regular order, until a rap or table-tilt\nindicate that the right letter has been indicated; this letter should\nthen be written down, and the alphabet again called, until the next\nletter is indicated; and so on until the message is completed. For\ninstance, the name \"John\" would be spelt out as J-O-H-N, four callings\nof the alphabet being necessary to obtain the same.\n\n\nThe Matter of Time Conditions.\n\nThe time at which the seances are held is not in itself important, but\nit will be found best to fix such time at such an hour that will be most\nconvenient for the sitters, and at which their minds will not be\ndistracted by thoughts that they should return home, or should be\nattending to certain household or business duties, etc. The seances\nshould be held not oftener than, say, twice a week, or at the most three\ntimes a week. Each seance should be continued for about an hour or a\nlittle over--certainly not over two hours at a time. The sitters should\nbe punctual in attendance, so that no time may be lost or wasted. The\nidea should be that the spirit friends are awaiting your coming to\nfulfill your engagement with them, and one should be as careful to keep\nsuch an engagement as he would were the engagement with his most valued\nfriend or esteemed acquaintance. Regularity in attendance is also\nimportant, as it is important that so far as possible the same general\nconditions be maintained at each and every seance. The seance should be\nstarted at the same hour on each occasion, at least so far as is\npossible, so as to preserve the same time rhythm.\n\n\nOpening of the Seance.\n\nIt will be well to open the seance with a few moments of earnest, silent\nmeditation--a few moments of dwelling \"in the silence,\" as some have\nwell called it; and these moments should be observed in a religious and\ndevotional state of mind, all frivolity and flippancy being carefully\navoided. If some present feel moved to prayer, then by all means let the\nprayer be made, for there can scarcely be a more fitting occasion for\nreverent prayer than a properly conducted seance. A few moments of\nhymn-singing may also be found advantageous in the direction of\nproducing the devotional state of mind on the part of the sitters. The\nsitters should preserve a solemn frame of mind and reverent general\ndemeanor during the seance--perhaps the best model is that of an old\ntime Quaker Meeting in which the silent devout spiritual feeling was so\nplainly manifest that it could almost be felt physically. Patience is\nnecessary in conducting a seance, and perseverance is essential. The\nmanifestations cannot be unduly forced, and there is often required a\ngreat deal of psychical adjustment before the lines of the spiritual\ncommunication between the two great planes of life are fully\nestablished.\n\n\nDeveloping a Medium.\n\nIf the circle be one devoted chiefly to the development of mediumistic\npowers in some one of its members, then it will perhaps be best to have\nonly that particular medium present. The remainder of the sitters should\nbe highly sympathetic toward the developing medium, and should assume\nthe mental attitude of help and aid toward him. While the early results\nof such a circle may not be so interesting as those at which a fully\ndeveloped medium is present, nevertheless the gradual unfoldment of the\npowers of the medium will be found highly interesting, and the gradual\nevolution of the character of the phenomena produced will be a liberal\neducation in itself. In case that in the circle there are no particular\npersons regarded as being mediums, and where there is a general desire\nto develop mediumistic powers among many or all of the sitters, there\nmust be carefully avoided anything approaching a rivalry between the\nmembers of the circle; and at the same time a strong desire and perfect\nwillingness for the spirit power to manifest through whomsoever it may\nprefer, without regard to the personal ambitions of the individual\nsitters. Most certainly there must be no spirit of \"competition\" among\nthe sitters in the circle.\n\n\nThe Personnel of the Circle.\n\nThe personal composition of the spiritualistic circle is a very\nimportant matter, and those entering into circle work should pay\ncareful attention to the personal and psychical character of those\ncomposing the circle; and it may be added here that such work requires\nvery nice powers of discrimination, and a great degree of tact, in order\nto preserve the proper character of the circle, and at the same time to\navoid wounding the pride of those who are to be rejected. Regarding the\ncharacter of those composing the circle, the following statement of a\npractical medium will be found of importance. \"There are some people who\nare so sensitive that they should not sit in circles, because they are\nliable to become charged with the psychic emanations from, and dominated\nby the expectancy of, the sitters, but who are not influenced by spirit\npower to any great extent. Or probably there may exist 'cross\nmagnetism,' that is to say the inharmonious magnetism of different\nmembers who are antagonistic to each other. Some sitters may be\nsarcastic, merely curious, or selfish, or mercenary, or not over clean,\nsober or scrupulous, and all such surroundings act and react upon the\nhighly sensitive organization of the undeveloped medium, and, above all,\nprovide conditions favorable for the manifestations of mischievous or\nmalicious spirits, unless the medium is sufficiently developed, or is\nprotected by wise spirits powerful enough to resist or control such\ninfluences. Like attracts like, as a general rule; but there are\nexceptions to this, as to most rules, as, for instance, where\nunfortunate or unhappy spirits are permitted to manifest, and are even\nbrought to the seance by other and more experienced spirit people, so\nthat they may be helped. The influence of the sitters in moulding the\nconditions is too little realized. If they introduce an atmosphere of\nsuspicion, doubt, distrust, or detraction, they break the continuity of\nthe flow of psychic energy that has to be employed. By thus severing the\ncurrent and dissipating the power, they mar the conditions essential to\nsuccess; and, as all such disturbances of necessity center upon and\ninjuriously affect the sensitive medium, they render soul-satisfying and\nuplifting communion impossible. To all sitters, we would say, 'You get\nto a very great extent what you make conditions for, therefore open the\ndoors of the heavens by love and purity.'\"\n\n\nChanging the Sitters.\n\nChanges in the membership of a circle is sometimes found to be quite\nbeneficial. If a circle meets night after night with the same\nmembership, but without obtaining any perceptible results, then it may\nbe well to consider the desirability of adding some new elements to the\nmembership in the hope of improving the conditions. Sometimes the\naddition of a new sitter of the right physical and psychical temperament\nworks a most remarkable improvement, and in many of such cases\nnoteworthy phenomena are then produced almost from the time of the\nchange. We have seen circles in which the condition of non-success was\nchanged in a few moments to one of great and marked success by the\nintroduction of a new element among the sitters.\n\n\nAdding a Medium.\n\nSometimes there may result certain physical phenomena such as table\ntippings and movements of furniture, in cases in which there is a\nsufficient amount of psychic force generated among the sitters; but in\nsuch cases there may be an absolute failure to produce some of the\nhigher forms of mediumistic phenomena, such as, for instance, clear\nspirit messages by raps or otherwise, the failure being caused by the\nfact that the circle did not include in its membership any person of\nsufficiently developed mediumistic powers to be considered a \"medium.\"\nIn such cases the introduction into the circle of a person possessing\nfairly developed mediumistic powers of the higher order may change the\ncondition of affairs at once, and almost immediately the higher\nmanifestations may present themselves. In such cases the soil is richly\nfertilized and highly cultivated, and all that has been lacking is the\nstrong, vigorous seed of true mediumship. In such cases when a true\nmedium is discovered by means of his or her introduction into the circle\n(for such discovery is often made in this way), it may be well for the\ncircle afterwards to devote itself to the development of that particular\nmedium. And it must not be forgotten that such development of the\nparticular medium frequently also results in the development of the\nother members sitting in the circle.\n\n\nReasons for Changes.\n\nIn cases in which the spirits suggest changes in the order of sitting of\nthe members of the circle, or suggest other changes in the personnel of\nthe circle, such suggestions should be heeded, and those who are asked\nto withdraw from the table should not feel hurt or offended, for there\nis usually nothing personal in the matter, and no personal reflection\nintended by the spirits; the whole matter is one connected with\npsychical or magnetic requirements, and all should so accept it. A\nwriter on this subject has well said: \"If you are requested, either by\nthe controlling intelligence or by the manager of the circle, to take\nanother place, or even if your room is desired for some unknown cause,\ndo not get angry and create a disturbance, but get with those with whom\nyou are in spiritual harmony and try it again. All who have succeeded\nhave passed through great trials and failures, and when success is\ngained, think of what you have gained. A knowledge of immortality,\npossibly, or you have assisted in producing an instrument through which\nproofs of immortality may be given.\"\n\n\nPsychic Attunement.\n\nOne of the most common faults of the sitters at a circle is to become\nunduly impatient, and to try to force matters to a clear manifestation\nof phenomena almost from the moment of the start. This is all wrong, and\nis frequently the cause of many failures to obtain the higher phases of\nmediumistic phenomena. Sitters should remember this important point,\ni.e., that the first requisite of the circle should be to secure perfect\nand free communication and flow of spiritual power--after this the more\nelaborate phases of phenomena may be obtained with comparative ease. One\nshould hold in mind the illustration of a great wireless telegraph\nsystem, in which the sending and receiving instruments have not as yet\nbeen placed in perfect attunement. In such a case it is of course\nnecessary for the two respective sets of instruments to be adjusted so\nthat they may be in perfect attunement with each other; and until this\nis accomplished, there can be messages sent or received\nproperly--certainly none received in this way. If this idea be held in\nmind, their circle will probably secure the psychic attunement in a much\nshorter time than otherwise.\n\n\nPre-Test Manifestations.\n\nDo not be in too much of a hurry to obtain \"test\" messages. Let the\ncommunications flow on in a somewhat rambling manner at first, until the\nlines of communication are fully and firmly established, and then you\nmay begin to think about asking test questions of the spirits in order\nto establish their identity. A writer says on this point: \"Should table\nmovements occur, or raps be heard, let them go on for a little. Do not\nask test questions just yet. Request repetitions, or ask for them to be\nclearer or louder, so that they may be sharp and decisive. You may also\nask for a certain number of movements or raps. After that, you may\nproceed to ask questions as to whether the circle is sitting in the best\narrangement for success. If changes are desired, these should be made as\nsuggested. It may happen that one or more of the sitters may be\nrequested to change places, or to withdraw from the table altogether. In\nsuch a case the sitter should not take umbrage for it merely means that\ntheir psychical conditions do not blend with those of the rest of the\ncircle.\"\n\n\nPremature Tests.\n\nRegarding the matter of premature tests, or unreasonable demands, the\nsame writer further says: \"Remember that the first requisite is to\nestablish the channel of communication; and all personal questions as to\nwho and what the spirit is should be reserved until the initial\ndifficulties are overcome. It is at first most probable that the spirit\noperators will not be fully aware just what effect they are producing,\nand the mind of the medium may not as yet be sufficiently passive, in\nfact it may be in a sort of state of protest against being acted upon in\nthis particular way; accordingly, it is extremely unwise to attempt to\nobtain responses to test questions or to secure evidences of the\nidentity of the spirit under these imperfect conditions. Many mediums\nand inquirers have been deterred from further development or\ninvestigation because such questions have been prematurely put and the\nanswers pressed for, with the result that confusing and contradictory\nresponses were given, and the conclusion was hastily drawn that it was\nall fraud, delusion, of the devil.\"\n\n\nForcing Tests.\n\nAnother writer has said on this point: \"I then, in my anxiety, made a\nmistake which anxious inquirers sometimes make. I wanted more--I pressed\nfor another test, forgetting the difficulties of mediumship, and the\nsupreme effort which must have been made to give me what I had obtained.\nAnd this resulted in failure after remarkable tests had been given.\"\nAnother writer, commenting upon the last quoted statement, says: \"This\nis exactly how mediums are used; they give test after test, not to\nsatisfy, but only to produce the desire for more. Then when the power is\nweakened, comes the inability--or 'fraud,' as the imperfection in\nmediumship is often called. This will be the case until they can have\nthe only condition which is suitable for spiritual communion--passive\ntrust and confidence. Real tests cannot come when sought with\nmaterialistic conditions. The tests come unsought, unasked for.\"\n\n\nSpirit Directions.\n\nAnother point which should be borne in mind by the sitters in the circle\nis that the spirits should be consulted as to just what they wish to\nmanifest at the seance. They should be asked to state plainly just what\norder of phenomena they desire to manifest and demonstrate, and just\nwhat they wish the circle to do in order to create the best conditions\nfor the manifestation. And it will be found advisable to heed the wishes\nand instructions of the spirits in such cases, and to conform as far as\npossible with the same. In this way the intelligent co-operation of\nspirits and the circle may be obtained, and the most desirable results\nbe obtained. However, there is a limit to this acceptance and course,\nand in no case should the limits of reasonableness be exceeded in the\nmatter. As a writer has well said: \"It may happen that the conditions\nasked for by the communicating intelligence may seem to be ludicrous or\nimpracticable; and in such case representations to that effect should be\nmade to the spirit, and if such instructions are persisted in, except\nwhere, through long association, confidence is felt in the spirit, or\nvery clear evidence of knowledge has been manifested, the medium and\nsitters, exercising their own reasoning powers, should quietly and\nfirmly decline to do what is asked of them, and some other course should\nbe suggested. We do not advise either medium or sitters to blindly\naccept or follow what is given to or through them. Reason should ever\nreign, but even reason will show that in experimental work it is\nsometimes advisable to tentatively adopt and follow some course that may\nnot, at first sight, appear quite reasonable.\"\n\n\nQuestioning the Spirits.\n\nAfter a satisfactory arrangement of the sitters is obtained, and the\ntable tiltings or rappings have assumed a clear, definite character,\nthen the sitters may proceed to ascertain the identity of the spirit\nseeking to communicate to the circle; or else to ascertain whether the\nspirit wishes to deliver a message directed specially to some particular\none of the sitters. In the latter case, the person indicated should\nprepare to question the spirit direct, either verbally or else silently\nand mentally. In either case the question should be stated clearly and\nto the point, so that the spirit may give a simple definite answer.\nQuestions which may be answered by a simple \"Yes\" or \"No\" are of course\npreferable. If the spirit agrees to move the table, or else produce\nraps, as the alphabet is called over letter by letter, the communication\nand answers may of course be given in much fuller detail. In such case\nthe spirit may be called on to spell out its name, and to designate its\nrelationship to any of the sitters; or even to spell out a complete\nmessage. In addressing the spirit one should pursue the same general\ncourse employed in addressing questions to a friend in the flesh; and\ncare should be taken to address the spirit politely and in a kindly\ntone. Some spirits are very sensitive concerning these details, and will\nresent any impoliteness or discourtesy, or flippancy from strangers.\n\n\nSubstance and Shadow.\n\nMoreover, the earnest investigator of spiritualistic phenomena must\nalways bear in mind that the mere production of mediumistic phenomena of\nthe physical phase is not the real object of the investigation and\nsittings. These things, interesting as they may be in themselves, should\nbe regarded as merely the incidents of the intelligent communication and\nreception of messages from the inhabitants of the higher planes of life\nand existence. The spiritualistic circle should be more than a mere\n\"wonder shop\" in which are exhibited strange and unusual physical\nphenomena; rather should it be regarded as the receiving end of the\nwireless system over which we may and do receive valuable communications\nfrom those who have passed on before us.\n\nAs a writer has said: \"It is not so much that the table moves with or\nwithout contact, or that strange rappings are heard, that is of\nparamount importance, but that by these means of communication actual\nand intelligent communication can be obtained and maintained with\nso-called dead people; and evidences of spirit identity, as well as\nloving and cheering messages may be obtained in that way from loved ones\nwho were supposed to be gone forever. This is the important point to be\nestablished beyond all peradventure.\"\n\n\n\n\nPART IX\n\nMEDIUMISTIC PHENOMENA\n\n\nSome students of this book who have noted in the foregoing pages certain\nreferences to the conduct of the sitters in the circle may ask\nthemselves the question: \"Why are the SITTERS so important, when the\npower is really exerted by the spirits through the MEDIUM?\" In fact,\nsuch questions, often uttered in the spirit of adverse criticism, are\nfrequently propounded by sceptics to spiritualists, and it is well that\nthe answer should be correctly given. As a matter of fact the\nunderstanding of such answer will mean the possession of some important\nfacts concerning the phenomena of mediumship, and without which the\ninvestigator will possibly wander far astray from the main road of truth\nconcerning such phenomena.\n\n\nThe Part Played by the Sitters.\n\nAll of the best authorities on the subject of spiritualism are\npractically agreed concerning the important part played by the sitters\nin the circle in all manifestations of spirit power. As J. J. Morse\nsays: \"There are three factors concerned in mediumship: (1) the spirit\ncontrolling; (2) the mental atmosphere of the medium controlled; and (3)\nthe mental atmosphere of the people surrounding the medium.\" And as A.\nMorton has said: \"The requirements for honesty on the part of mediums\nare equally binding upon investigators; they must have honesty of\npurpose if they expect to attract honest spirits.\"\n\n\nResult of Bad Sitters.\n\nAnd Wallis has said: \"Although the spirits may be intensely anxious to\ndemonstrate their power, they are sometimes repelled from those whom\nthey seek to approach by the bristling and discordant conditions of\nmind that prevail among the sitters, who disperse with a feeling of\ndissatisfaction and disappointment. If the sitters only knew it, the\nso-called failure was directly traceable to the destructive\nthought-atmosphere with which they surround themselves and the medium.\nToo frequently they do not prepare themselves for 'the hour's\ncommunion with the dead,' and their mental attitude is anything but\nconductive to success. They do not put away the thronging thoughts,\nanxieties, and worries of their busy lives, but carry them right into\nthe seance chamber, yet expect good spiritual results. Both sitter and\nmedium may very easily destroy the indispensable conditions of\nspirit-manifestation, and the medium's honesty, not his want of\ngrowth, or of knowledge, is called in question by the investigator who\nknows, and perhaps cares, nothing for the occult laws he has violated,\nnot obeyed.\"\n\n\nMental Atmosphere of the Medium.\n\nLikewise, it must not be forgotten that an important factor in the\nproduction of mediumistic phenomena is that which Morse, in the above\nquotation, has called \"the mental atmosphere of the medium controlled.\"\nIn many cases the spirit powers are present and ready to manifest\nfreely, and the mental atmosphere of the sitters is likewise desirable\nand sympathetic, but still the manifestations are but faint, irregular,\nand generally unsatisfying--the weak link of the chain being found in\nthe mental state of the medium, and consequently in the mental\natmosphere arising from the same. Such undesirable mental states and\natmospheres may be said to arise principally from two general causes, as\nfollows: (1) Desire on the part of the medium to produce sensational or\nbrilliant results, and (2) Doubt on the part of the medium concerning\nthe genuineness and validity of the communications. Let us consider each\nof these in further detail.\n\n\nThe Mediumistic Mind.\n\nIf the medium is filled with the idea or notion of producing brilliant\nor sensational results, he will in all probability so disturb the\nplacidity of the receiving surface of his mind that the latter will fail\nto register or record the impressions being made upon it by the spirit\nvibrations. It is similar to the case of a placid bosom of a deep lake\nwhich, normally, will reflect clearly and distinctly the images of the\nsurrounding scenery cast upon it from the light waves; but which, if\ndisturbed by strong breezes, will exhibit merely a distorted, disturbed,\nincomplete, and untrue reflection of the surrounding scenery cast upon\nits surface. A strong desire of the kind mentioned will tend to agitate\nand disturb the normal placid condition of the mental reflecting surface\nof the mediumistic mind.\n\n\nMediumistic \"Stage Fright.\"\n\nIn the same way the placid reflecting surface of the mediumistic mind\nmay become disturbed by the presence of fear, doubt, and distrust in the\nmind of the medium. It may at first seem strange that the medium should\ndoubt the manifestations being made through his mentality, provided that\nhe be honest and genuine. But the answer and explanation is very simple.\nThe medium (particularly the young medium) may become panic-stricken by\nthe thought that \"perhaps this is merely the result of my own\nimagination or fancy, instead of spirit power,\" and the result will be\nthat he will begin to halt and stumble, stammer and stutter, instead of\nallowing the message to flow through him uninterrupted. This is\nparticularly true when the message is of the nature of a test of\nidentity, and where the vocal organs of the medium are being employed in\nthe manifestation. It occurs far more frequently than the public\nsuppose, that the medium is stricken by stage-fright or the panic of\nfear, arising from the causes above given, i.e. the sudden fear that he\nis allowing his fanciful imagination to run away with him instead of his\nbeing under genuine control.\n\n\nThe Psychic Telephone System.\n\nThe medium should ever strive to guard against this harmful mental\nstate, and should open himself completely to the spirit influence,\ncasting aside all fear and doubt, and placing all responsibility upon\nthe controlling spirit or band of helpers. The medium should remember\nthat he is merely the \"medium\" or psychic telephone system, and is not\nan active party to the process of spirit communication. He should,\ntherefore, never either unduly strive to please, nor be fearful or\ndistrustful concerning the validity of the manifestation being made\nthrough him. Let the spirits attend to their end of the line, and the\nsitters to the other end--the medium is on neither end of the line, but\nis the line itself.\n\n\nInterrupted Communications.\n\nIt should not be forgotten, in this connection, that the spirits have\ntheir own difficulties to contend with. In the current slang phrase,\nthey \"have troubles of their own\" to overcome in the production of\nmediumistic phenomena. Not only does the spirit wishing to communicate\nhave to draw sufficient psychic power from the medium and the sitters,\nnot only has he to scientifically adjust the apparatus at the sending\nend of the psychic telephonic line, but he has also to be sure that he\nis actually communicating the message so that it may be received by the\nsitters. In such cases the spirit is placed in a position similar to\nthat of a person at one end of a telephone line, who after had an answer\nto his opening \"Hello!\" talks away, thinking that the person at the\nother end is hearing every word he utters, perfectly unconscious that\nthe communication has been interrupted from some cause or other common\nto telephone lines. How often do we, in our telephone conversations,\ninterrupt our flow of talk to anxiously inquire, \"Are you still there?\"\nor \"Do you hear me?\"\n\n\nSome Difficulties of the Spirits.\n\nA writer on the subject has well said regarding this difficulty on the\npart of the communicating spirit: \"Spirits have many difficulties to\novercome.\" On one occasion, a medium felt the influence of an arisen\nfriend very strongly. It was accompanied by an intense desire to speak,\nand yet the medium was unable to give utterance to that which the spirit\nwished to have said. In answer to an inquiry that was subsequently made\nas to why the spirit had been unable to communicate with his dear ones,\none of the familiar controls of the medium explained that he thought\nthat he had actually spoken. His feeling of nearness to them was so\nvivid, and his wish to express himself through the lips of the medium\nhad been so intense, that it was only after he had ceased his efforts to\ncontrol that he realized that he had only THOUGHT and INTENDED, but had\nnot succeeded in compelling the sensitive to utter his message. This\nwill perhaps explain why mediums sometimes rise to their feet and act as\nif they were about to speak, but get no further--they do not receive the\nimpression, or the right mental impulse; they feel as if they COULD\nspeak and yet they have nothing to say. At such times a few words of\nsympathy and inquiry from the conductor of the circle may assist the\ncontrol to realize the situation and succeed in his endeavors to\ncommunicate.\n\n\nDifficulties Overcome.\n\n\"Even on this side, when we send telegraphic messages or use the\ntelephone, mistakes and misunderstandings are by no means uncommon\noccurrences, and our letters sometimes create an impression in the mind\nof the reader which we did not intend to convey. Is it any wonder, then,\nthat messages from the other side are imperfectly impressed upon, and\nincorrectly rendered by, the medium? Most persons who have attempted to\ntransfer thoughts to mesmerized sensitives have realized that general\nideas can be transmitted much more easily than names, dates, or specific\nwords can be impressed upon or expressed by the subject. The wonder is,\nnot that so few names, ages, and special details are given by spirits to\nand through mediums, but that, considering all the attendant\ncircumstances, so MANY 'test' messages are continually being given, both\nprivately and in public.\"\n\n\nThe Psychic Triangle.\n\nIn considering the question of the requisites of the mediumistic circle,\nthe student should remember always that there is A PSYCHIC TRIANGLE in\nall such circles, viz., a triangle of which the spirit constitutes one\nside, the medium a second side, and the sitters a third side. And it is\nessential that a harmony and sympathy between all three sides of the\ntriangle should be preserved and maintained. Therefore, sitters at the\ncircle should endeavor to do their part in producing and maintaining\nsuch harmony with both the medium, the spirits, and finally WITH EACH\nOTHER--and this last is not the least, by any means. Unless there be at\nleast a very fair degree of harmony between the several members\nconstituting the circle, there will be something important lacking in\ntheir harmony of the circle as a whole toward the other two sides of the\npsychical triangle.\n\n\nHarmonious Relationship.\n\nThe sitters composing the circle should always remember that mutual\nharmony is a most important factor contributing to the success of the\nmanifestations sought to be secured. Accordingly, each sitter should\nstrive to bring himself or herself into a sympathetic and harmonious\nrelationship with each and every other sitter, so far as is possible. To\naccomplish this result the sitters should endeavor, so far as is\npossible, to lay aside their respective prejudices, jealousies, and\ndifferences of opinion. These incidents of their personality should be\nleft, together with their hats and outer wraps, in the outer hall of the\nhouse in which the seance is held. Differences of religion, politics,\nrace and creed, all should be cast aside at least temporarily, in order\nthat the greatest amount of harmony should be manifested by the group. A\nsafe rule to follow is this: seek to find the largest number of points\nof mutual agreement, and to set aside all the rest of the items of\npersonal tastes, customs and habits of feeling and thought. Dwell\ntogether on the plane of common agreement, shutting out the planes of\nrespective disagreements. In this connection we should state that the\ncustomary attitude of cold reserve, blended and colored by suspicion,\nwhich too often is found between comparative strangers, is far from\nbeing helpful in producing the best conditions for the seance. For the\ntime being, at least, the sitters should try to remember that they are\nall members of one great human family, and united by the bonds of common\norigin and nature.\n\n\nThe Discordant Note.\n\nA writer recites an incident in a circle which he once attended, which\nso thoroughly illustrates the point just made, that we think it worth\nwhile to reproduce it here. He says: \"On one occasion in particular, we\nhad a remarkable illustration of the detrimental influence of one or two\nsitters. It occurred at a seance at which a number of mediums were\npresent, and, under ordinary circumstances, successful results would\nhave been practically certain; but this was not an ordinary seance--at\nleast, not in the opinion of one lady who apparently imagined that she\nhad been invited to discover fraud, and that the rest of us were\nsuspicious characters. Up to the moment of her appearance in the circle\nwe were a happy family of sociable folk, and enjoyed a very pleasant\nseason of conversational interchange. When, however, the said lady,\naccompanied by a friend, joined the company, there was a silence that\ncould be felt. The social temperature fell rapidly--people visibly\nstiffened and became constrained. The two ladies appeared to feel afraid\nto speak lest they should say anything that might be used by the\nmediums, and spoke in monosyllables. Sitting bolt upright, grim and\nsilent, they drew up to the table, and when the phenomena began they\ndisplayed no signs of interest. Their 'detective' attitude was so\nobjectionable that even those who had endeavored to thaw out these\nself-constituted Sherlock Holmeses, gave up the attempt, and, in\nconsequence, what had promised to be a really enjoyable evening, proved\none of the most uncomfortable it has been our lot to experience.\"\n\n\nAntagonistic Elements.\n\nAnother incident of the kind is related by a writer, as follows: \"On one\noccasion, when some experiments were being made by a medium, under\ncontrol, in the direction of psychometry and clairvoyance, a lady\nexpressed a desire to be the subject for delineation. After one or two\nefforts the medium exclaimed, 'I am very sorry, but for some reason I am\nquite unable to get anything from you, or for you.' Shortly afterwards\nthe lady in question remarked to one of the sitters, 'I knew he would\nnot be able to give me anything. That is the third medium that I have\nknocked out.' The failure to obtain results under such impossible\nconditions is a proof of the genuine psychic nature of the powers of the\nmediums. If they were pretenders they would succeed in doing something\nunder any circumstances and in spite of such adverse psychic\nconditions.\" While we are far from holding that the sitters in a circle\nshould lay aside all ordinary caution and good judgment, and instead to\nassume the mental attitude of utter and unquestioning credulity and\nacceptance, we do positively declare that the mental state of\npreconceived distrust and suspicion is often almost fatal to the\nproduction and demonstration of the highest manifestations of spirit\nphenomena.\n\n\nThe Open Mind.\n\nThe proper mental state of the scientific investigator of spiritualistic\nphenomena is that of \"the open mind.\" The sitters should endeavor to lay\naside all prejudices and preconceived conceptions, and in place thereof\nshould endeavor to hold a fair, impartial mental attitude--and this\naccompanied by a desire to have the manifestations proceed naturally,\nfreely and fully. The results should be sympathetically awaited and\nreceived, and the judgment of careful reasoning withheld until afterward\nwhen the whole proceedings may be recalled and considered in the light\nof cold reason. One has but to consider the extremely sensitive\npsychical condition of the mentality of the medium, and the nicely\nbalanced mental atmosphere of the circle, to realize how easily this\nsensitiveness may be affected, and the nice balance be disturbed, by the\nprojection of strong mental waves of distrust, suspicion, and antagonism\ninto the atmosphere of the circle. The attitude of the intelligent\nscientific investigator should be that of a calm and observant soul.\nSuch an investigator should have what Sir William Crookes once called \"a\nmind to let,\" i.e., a mind from which all prejudices and preconceived\ntheories and notions have been ejected for the time being, and into\nwhich Truth, from any source, should always be welcomed as a tenant.\nInstead of seeking to throw obstacles in the way of the medium, one\nshould endeavor to assist by mental attitude and demeanor, and by\nobservance of the necessary conditions, in the production of the spirit\nmanifestations and in the demonstration of spirit identity.\n\n\nSpirits and the Sense of Humor.\n\nIt is not necessary for the sitters to assume an attitude of\npreternatural gravity and solemnity. Instead, they should be natural and\ncheerful, though of course not flippant or trifling, or indulging in an\nexhibition of the cheap remarks which by so many is mistaken for wit.\nThe sense of humor, however, need not be thrown aside or discarded, for\nas all investigators know many of the spirit visitors have a very highly\ndeveloped sense of humor, and sometimes even go so far as to seemingly\nendeavor to shock some of the melancholy, over-serious, \"prunes and\nprism\" type of sitters. As a writer well says: \"Spirits are human still,\nand a good, breezy laugh, a hearty, joyous, kindly sympathetic\ndisposition, goes a long way to open the avenues by which they can\napproach us.\" Another has said: \"Experience has taught that the\nspiritual circle should be presided over by 'a pure heart and a strong\nhead'--to which qualities might well be added a well-ordered development\nof the sense of humor, for the absence of humor often tends to make\nphilosophy grotesquely ill-proportioned.\"\n\n\nRhythmic Harmony.\n\nThe manifestation of rhythmic harmony often materially aids in the\ngeneration of psychic power, and the consequent production of\nadvantageous conditions at the circle. Many circles are opened by having\nthe several sitters indulge in harmonious rhythmic breathing for a few\nminutes--all breathing in unison--in order to produce this condition of\nrhythm. Those who have never practiced this unison of rhythmic breathing\nwill be surprised at the consciousness of psychical harmony which may be\nproduced in this way among a number of persons gathered together in a\ncircle. This principle of RHYTHM is what is really involved in the call\nof many spirits for singing at the beginning of a seance. In singing\nthere is a certain unison and rhythm unconsciously observed, and it is\nthis rather than the air or words of the songs which produces the desire\nconditions. A writer states that upon one occasion a manifesting spirit\nsaid: \"It isn't NOISE that I want; it's HARMONY! If you cannot sing, you\ncan at least count out loud, and count altogether--THAT may give us the\nright vibrations.\" That spirit had the right idea, and one which it\nwould be well for all sitters to remember and put into effect. Vibration\nis the secret of all things, and rhythm is the measure and spirit of all\nvibrations; therefore, the very HARMONY of a circle may be said to be\nrhythmic. There is a great truth involved in these statements, and you\nwill do well to ponder over them.\n\n\nRetarding Factors.\n\nIt should be almost unnecessary to state that haste, hurry and\nimpatience are retarding factors in a spiritualistic seance; but, alas,\ntoo many persons seem to be totally unaware of this important fact. We\ncall your attention to the following remarks concerning this point, the\nsame having been made by a writer on the subject who himself is a medium\nof extended experience. He says: \"Impatience and anxiety are\ndisintegrating mental conditions. People who are all the time looking at\ntheir watches and thinking, 'Oh! I wish they would hurry up.' 'Oh! do be\nquick, don't keep us here all night, we shall surely miss our train,'\netc., are disturbers of the peace, and break the conditions which\nrequire harmony and repose. 'We have found out that we cannot hurry\nthem,' said a lady who had enjoyed much experience in circles; and\nconsequently, when you are sitting for different phenomena, you need to\nhave plenty of time and be prepared to sit good humoredly for hours, if\nneed be, to see it through; and then results are likely to speedily\nensue; whereas the more you try to hurry, the more anxious you become,\nthe less likelihood is there that you will secure results at all. You\ncan surely realize that hurry, impatience, anxiety, intense expectancy,\nfear and suspicion must of necessity disturb the conditions and prove\ninimical to the efforts of the spirit operators to present clear and\nconvincing demonstrations of their power and identity.\"\n\n\nReasonable Demands of Spirits.\n\nIn the above stated instance, and others similar to it, it at first\nseems as if the spirits were overparticular, and \"finnicky\" about the\nconditions, but a little careful thought will show you that this is not\nthe real state of affairs at all. The spirits are not \"finnicky,\" but\nare merely desirous of securing the conditions necessary to a successful\nmanifestation, and all their efforts are bent toward that end. This, and\nthis alone, is the cause of their so-called \"finnickiness.\" Surely they\nare justified in this--would not any and all of us feel the same way if\nwe were trying to establish communications with another plane, where\nsuch communication largely dependent upon the production and maintenance\nof certain conditions? I think so.\n\n\nHarmonious Conditions.\n\nIt is not an easy task to give specific directions for development of\nmediumistic power for the guidance of one who is desirous of unfolding\nsuch powers after they have first manifested their presence in him. In\nfact, as many of the best authorities on the subject agree, it is\npractically impossible to lay out a course of cut-and-dried directions\nof this kind. This arises logically from the conditions present in such\ncases, and from the special circumstances surrounding the subject of\nmediumship. In fact, it may be broadly stated that at the beginning the\nmedium can do but little in the direction of such development, other\nthan to present harmonious conditions through which the spirits may be\nable to manifest their presence and their power.\n\n\nThe Channel of Communication.\n\nIt must be always remembered that the medium is not the active agent in\nthe production of mediumistic phenomena--he is not called to DO anything\nexcept to passively act as the medium or channel of communication\nbetween the two planes of existence. He is always the intermediary\nbetween the two planes, and is not the active agent on either plane. The\nactive agents are the spirits on the one plane, and the sitters in the\ncircle on the other plane. The sitters must supply much of the actual\noperative power from the one plane, and the spirits must do all of the\ncommunication from the other plane. The medium serves to connect the two\nopposite ends of the psychic telephone system so that the messages may\npass through and over the mediumistic channel, secure and maintain the\nbest psychic conditions.\n\n\nThe Role of the Spirits.\n\nWe have spoken of the part of the work which it is necessary for the\nsitters to perform in order to And now we shall have something to say\nconcerning the part to be played properly by the spirits wishing to\ncommunicate. It must not be supposed for a moment that every spirit is\npossessed of the necessary knowledge enabling it to communicate easily\nthrough a medium, or even to develop the medium so that he may become an\nefficient channel of communication. Spirits are frequently found to be\nsadly deficient in such knowledge and experience, and the development of\nthe medium as well as the production of satisfactory phenomena, suffer\nfrom this lack. The spirits who seek to use a medium may or may not be\nfitted for such task. Many spirits are utterly unable to properly\ndevelop a medium; some fail by reason of their lack of knowledge, and\nothers fail because of their lack of special aptitude for the task.\n\n\nDifferences Among Spirits.\n\nA writer on this subject well says regarding this particular point:\n\"Some spirits may lack both knowledge and aptitude; others may have the\nknowledge, but yet fail from want of the power to control. They may be\nable to affect one mediumistic person and not another. Likewise, they\nmay be able to use a sensitive medium for one phase of mediumship, and\nyet be unable to succeed in any other direction. A spirit may be in such\nconditions that he can produce good physical phenomena; he may, however,\ntry to do so through a sensitive who is fitted only for trance or\nclairvoyant mediumship, but who does not possess the quality or psychic\nforce for sensuous manifestations. A medium who is naturally qualified\nfor physical demonstrations may persist in desiring trance or\ninspirational mediumship, and be determined to become a speaker or\nnothing.\n\n\nDisturbing Elements.\n\n\"Frequently at the outset both spirits and sitters are ignorant of their\npowers, of the conditions necessary for success, and the association\nthat exists between them being affectional rather than intellectual or\nspiritual, they have to grope their way towards each other. It follows,\ntherefore, that experiments have to be made on BOTH sides. Sitters and\nyoung mediums often spoil the seances by over-anxiety. There would not\nbe half so much heard of 'evil spirits' (so-called) if more regard were\npaid to the necessity of maintaining a calm, patient, and serene frame\nof mind. Some people become excited as soon as phenomena commences;\nmediums not infrequently get nervous or timid when they feel that they\nare being affected, and, although they desire to be controlled, they are\nAFRAID to submit to the influences when they are likely to lose\nconsciousness. All these are disturbing elements, and naturally\ninterfere with the flow of the forces that are to be utilized, and\nprevent the success that is desired. A spirit without any very definite\npurpose, finding himself in the presence of a mediumistic person, may\nseek to influence him, and spasmodic actions may result. Unless the\ncontrol should soon give evidence of clear thought and definite purpose,\nhe should be requested, in a kindly and courteous manner, to seek the\nassistance of some spirit who understands the methods to be employed,\nand induce him to exert his power for the benefit of the medium and the\ncircle.\"\n\n\nImpersonation Mediumship.\n\nOne of the most interesting phases of mediumship, and the one perhaps\nmost sought after by earnest seekers of the truth concerning those who\nhave passed over to a higher plane of existence, is that commonly known\nas \"impersonation mediumship,\" or perhaps \"impersonating test\nmediumship,\" in which the vocal organs of the medium are employed by the\ncommunicating spirit in order to speak directly to those in the circle,\nor to the visiting friend of the decarnate spirit who comes into the\npresence of the medium. Many mediums devote their entire time and\nattention to this phase of mediumship, and place themselves at the\nservice of those on the earth plane who wish to converse directly with\ntheir spirit friends or relatives who have passed on. This is by far the\nmost satisfying phase of mediumship to those on the earth plane who are\nthus enabled to receive communications, and perhaps even direct answers\nto specific questions made to them. The most convincing evidences of the\nidentity of the communicating spirit are also obtained through this\nparticular form of mediumship. And this affording of comfort to those\nstill on the earth plane is one of the most satisfying features of\nmediumship, and one which will do more than aught else to reconcile the\nmedium to annoyances and to the personal sacrifices so often made by the\nmedium.\n\n\nThe True Purpose of Mediumship.\n\nA writer has well given to mediums the following inspiring message\nconcerning the nature, purpose and aims of their work: \"The modes of\nspirit manifestation are many, the phases wonderfully varied, but, like\na golden cord running through them all, there is a distinct purpose of\nbringing to those on earth the glad tidings and proof positive of\ncontinued conscious personal experience in the life after death. The\nprocess of psychic development is usually slow, and the medium will be\nlikely to grow disheartened; but by looking back over the ground already\ntraversed, and by comparing the faint efforts made at the commencement\nwith the later and fuller indications of spirit power, he should feel\nencouraged, and proceed with renewed vigor.\"\n\n\nGradual Development.\n\nThe best authorities constantly impress upon young mediums the fact that\nthey should develop their mediumistic powers to a considerable degree\nbefore they venture to give public seances or exhibitions of their\npower. As Dr. Dean Clarke well says: \"Novices in mediumship have no\nbusiness to assume obligations they are not fully qualified to fulfil.\nLet them take the counsel metaphorically given by Jesus, to 'tarry in\nJerusalem till their beards are grown.'\" They should by all means wait\nuntil the spirits are strong enough to control and guard them from the\nmeddlesome interferences of other persons, both those in the flesh and\nthose out of it. Many spirits will overwork the medium, and the latter\nnot knowing enough to protect himself will often suffer by reason\nthereof. On the other hand, young mediums often yield to the\nimportunities of friends and other sitters, and will try to oblige and\nsatisfy them, even often at the expense of their own powers and forces.\n\n\nPublic Seances.\n\nA writer, himself a successful medium, gives the following good advice\nto young mediums: \"I strongly advise all mediums to wait and serve out\ntheir apprenticeship thoroughly before they undertake to sit for\nsceptics or perform public work, either as test, impersonating,\nspeaking, seeing, or healing mediums; and the best place to secure the\nnecessary experience, training and unfolding is in the home circle.\nAfter a certain stage has been reached, however, the medium who has been\nused for impersonations will in all probability begin to display the\npowers of clairvoyance and to receive vivid impressions. Then will come,\nor they will be accompanied by, the efforts of the spirits to pass\nbeyond the purely personal and limited forms of expression associated\nwith the affectionate messages and greetings, to the consideration and\nexplanation of the conditions and experiences of life on the other side.\nSpirits who can teach and give more sequential and sustained addresses\nwill in all likelihood assume control, and under such conditions it will\nbe found necessary to enlarge the circle and introduce fresh sitters.\nThe clairvoyant, or psychometrist, needs new subjects with whom to\nexperiment, and the speaking medium requires an audience to listen to\nhis discourses, so that the next step beyond the small private circle\nmay well be a semi-public one, or an 'after circle' such as is\nfrequently held at the close of the public Sunday services in many\ntowns, at which mediums who have reached this stage are afforded the\nopportunities they need.\n\n\nHome Circle Development.\n\n\"Around the family table, where those who are united in affection meet\nto hold joyous communion with their spirit friends, where the blended\ndesire ascends to the spiritual plane, and becomes the potent magnetic\nattraction, by which those friends can establish harmonious relations\nwith the sitters--in such a circle and under such conditions even a weak\ndegree of mediumistic responsiveness to the outpouring from the spirit\nside will become intensified and exalted, until rhythmic vibrations are\nestablished and thought and emotion will readily pass from one to\nanother, and all will be attuned. The best method of cultivation is to\nregard the mediumistic sensitiveness as a natural and desirable quality,\nto be evolved by training and experiments, under the direction of the\nreason and the conscience. In this manner the tribunal which decides the\nconduct of life is ever present, and no matter what influences are\nbrought to bear on the sensitive he remains steadfast, realizing that\nthe responsibility for use or abuse rests upon himself.\"\n\n\nUndue Prolongation of Seances.\n\nThere is a great temptation to young mediums to allow their enthusiasm,\nand desire to aid in demonstrating spiritualistic phenomena, to cause\nthem to prolong their seances far beyond the limits which prudence and\nregard for the medium's physical well-being would dictate. There is a\ncertain stimulation and excitement arising from the manifestation of\nphenomena through the medium, and this in itself is helpful rather than\nhurtful--a tonic rather than a depressant; but like all other forms of\noverindulgence, and excessive yielding to this excitement tends to bring\non a reaction and a swing to the opposite emotional extreme, and the\nmedium suffers thereby in many cases. There comes a time in all seances\nwhen the high-water mark of psychic power is reached, and this is a good\ntime for the medium to bring the seance to a close--in fact, experienced\nmediums do precisely this very thing at this particular time. But this\npoint once passed, there is experienced a peculiar weakening and\ndepressing feeling, this often being accompanied by a physical weariness\nand a feeling of chilliness in the extremities, or even a slight chilly\nfeeling over the whole body. When these feelings are experienced, the\nmedium should remember that the limit of reason has been passed, and he\nshould bring matters to a close without further loss of time.\nExperienced spirits will usually detect the approach of the reaction\ntime, and will, themselves, bring the seance to a close, independent of\nany action on the part of the medium. But when the spirits are not\nexperienced, they fail to notice this, or even may become careless about\nsuch things in their desire to communicate to the circle. In the latter\ncases, the medium must take care of himself.\n\n\nGood Advice to Young Mediums.\n\nA mediumistic writer gives the following advice on this subject to young\nmediums: \"Never forget that your nerve-vital energy is used and expended\nin the exercise of your mediumship, and that the supply is limited,\nhence the necessity for care and moderation. Too frequent, prolonged,\nor discordant seances; inharmonious conditions and sittings, when you\nare already jaded and exhausted, are therefore to be avoided. If you\nmake excessive demands upon your energies, nervous prostrations and\nderangements are an almost inevitable consequence. It is not the use of\nmediumship, but its abuse that is dangerous--perversion and excess are\nas injurious in this direction as they are in others, whereas temperate\nand healthful exercises are strengthening and exhilarating. If you feel\n'run down,' decline to act. If you feel that the circle is inharmonious,\nor that the sitters are depleted and exacting, refuse to sit. If you\nfeel that you are tired, and feel weary and debilitated on the day\nfollowing your seances, you may be sure that you are sitting too long,\nor that you require the help of a larger circle of congenial friends to\nsupply the requisite psychic force for your further development.\"\n\n\nSelf-Protection for Mediums.\n\nAnother writer says on this subject: \"Mediumship occasionally acts in\nsuch a manner that it becomes a stimulant to every organ and function of\nthe system, and the individual becomes excited, nervous, and irritable;\nhence, the greater the acceleration of physiological functions as the\nresult of psychical influences upon the human body, the more need of\ncaution and restraint in every department of physiological life.\" But it\nmust not be understood that the proper practice of mediumship is harmful\nand not conducive to good health. On the contrary, as a writer has said:\n\"We consider the highest degree of physical health perfectly compatible\nwith the best manifestation of mediumship.\" Another writer has well\nsaid: \"If you are not robust enough, if you have not sufficient\nknowledge and self-mastery to use your will and maintain control over\nyour psychic self; if you are unable to guard against the adverse\nemanations or the drawing power of others, you had better take lessons\nin concentration and psychic self-protection; and until you understand\nthe art of self-possession, refrain from attempting to cultivate your\nsensitiveness. It will never do for you to be 'too sensitive'--be\nnatural, sensible, and strong.\"\n\n\nDanger in Indiscriminate Magnetizing.\n\nAnother point against which the medium should guard himself, is that of\nallowing others, indiscriminately, to \"magnetize\" him to \"aid his\ndevelopment\" or to \"increase his power.\" Mediums, particularly while in\nthe psychic condition, are very sensitive and susceptible to outside\nmental influences. And for this reason they should be particularly on\nguard against allowing themselves to be \"magnetized\" or influenced\npsychically by persons of whom they know nothing. Otherwise, the medium\nnot only places himself under subjection to the mentality and\nemotionality of strangers and undesirable persons, just as would a\nhypnotic subject if he placed himself under the control of such persons.\nMoreover, in the case of the medium, there is a danger of his being so\ninfluenced in this way that thereafter he may attract to himself a class\nof undesirable spirit influences who would otherwise never have come\ninto his psychic aura or world. We call attention to the following\nadvice on this point given by an experienced mediumistic writer:\n\n\nDetrimental Magnetic Influence.\n\n\"No sensible person should surrender himself to the magnetic influence\nof a human being of whom he knew nothing; he should need to know and\nhave confidence in him before doing so; yet we find many who, impelled\nby a desire to be a medium, without understanding how much the word\nimplies, sit down and invite any magnetizer who comes along to\nexperiment upon him. Under such circumstances, nothing but a high motive\nand a pure purpose will protect them from the operations of unwise or\nmischievous intelligences. As well might they go and sit in a public\nplace with their eyes blindfolded, and with an inscription on their\nbreasts, 'Who will come and magnetize me?' * * Mesmeric influence from\nan experienced operator, for the purpose of inducing susceptibility, is\nsometimes helpful to a sensitive. If the mesmerist can put you in the\ntrance condition and then hand you over to trustworthy spirits to\ncontrol you, well and good. In the same way, mesmeric passes may be\nhelpful in the liberation of your clairvoyant powers. The operator may\nsucceed in throwing you into the deep trance state, in which you may\ntravel or become clairvoyant, but we would not recommend you to submit\nto mesmeric influence or hypnotic suggestions from anyone, unless you\nknow that he is experienced and a thoroughly honorable and trustworthy\nindividual. In circles for development one member is frequently\nimpressed, or controlled to make magnetic passes over another to aid in\nhis unfoldment; and if such a thing should happen to you, and the\ninfluence is congenial, there need be no objection raised by you; but\nbeware of those people who claim to be able, by mesmerism, to develop\nyou into a medium in a given period of time.\"\n\n\nMediumistic Auto-Suggestion.\n\nOther authorities have pointed out the fact that in some cases hypnotism\nhas resulted in a sort of pseudo-mediumship, or bogus mediumship, in\nwhich the control is not that of a real spirit, but is merely the result\nof the suggestion of the hypnotizer, or else the auto-suggestion of the\nwould-be medium himself. A writer on the subject has said of this: \"In\ntoo many cases, only the power of auto-hypnotism is manifested, and we\nhave obsession, fraud and folly as the result. There is one sure method\nof detecting the auto-hypnotic trance, and showing the difference\nbetween that and the genuine spirit trance. Any competent magnetist or\nhypnotiser can throw off the spell in all cases of self-induced trance,\nunless it has reached the condition of complete catalepsy. But if a\nspirit has induced the trance and controls the medium, it will laugh at\nthe hypnotist's efforts to restore him to the ordinary condition. The\nmost unfortunate feature of this sorry business is that the poor subject\nis self-deceived, and imagines that he is a full-fledged medium; and\nwhen he has made some terrible break on the platform or elsewhere he\nshields himself by laying all the responsibility upon some supposed\nspirit guide.\"\n\n\n\"Psychic Sponges.\"\n\nA writer has also called the attention of young mediums to another\nundesirable class of psychic hangers-on at seances, as follows: \"There\nare some people who, when they sit in a circle, are extremely helpful,\nand give off the right kind of force that readily blends with that of\nthe sensitive; but there are others who draw upon and appropriate the\npsychic forces which are needed by the medium, or by the spirits through\nthe medium. While they mean well, enjoy the seances, and feel 'SO much\nbetter' after them, the success of the circle is endangered so far as\nthe object for which it was formed is concerned. Such persons are\n'psychic sponges,' and should be requested to sit outside the circle, or\nbe asked kindly to refrain from attending.\"\n\n\nInvestigate Your Spirits.\n\nFinally, the young medium should understand the true nature of the\nspirits, and just how far he may be safely guided by their advice and\nwishes. The instructions given by an intelligent spirit of good\ncharacter may be safely followed as a rule, but the character and\ngeneral intelligence of a particular spirit must first be ascertained\nthrough acquaintance with him. Until the character of a spirit has been\nfully established, and his claim to intelligence well supported by his\nmessages, the medium will do well to rely on his or her own good\njudgment and intuition. As a writer has well said: \"The medium must keep\na level head and proceed cautiously. He should never allow any spirit,\nin or out of the body, to usurp his right of private judgment or\nexercise any undue authority over him. Eternal vigilance is the price\nof liberty; you must use your own discretion and try the spirits before\nyou trust to them.\"\n\n\nSpirits Are Still Human Beings.\n\nMany persons seem to be under the impression that because a spirit\nhappens to have passed out of the body he will, of necessity, know the\ntruth about every subject in the range of human thought, and can make no\nmistakes, and can always work miracles. But this is a grave mistake; it\nshould always be remembered that a decarnate spirit is as much a human\nbeing as is an incarnate spirit such as yourself; and not any better or\nworse, on the average, than yourself or other incarnate spirits. One\nneeds but to remember that all sorts and conditions of people are\nconstantly passing out on to the spirit plane, and that, at least for\nsome time, they continue to be practically the same kind of persons that\nthey were on the earth plane. This being so, it will be seen that it\nwould be very unwise to surrender oneself indiscriminately to each and\nevery kind of spirit who happens to manifest his presence at a seance.\nPersons in the flesh should talk and reason with those out of the flesh\njust as they would were the latter still on the earth-plane of life. A\nwriter well says: \"In a developing circle many things can be tolerated,\nbecause both sides are experimenting and 'feeling their way towards each\nother,' and it is difficult at first to know just what is necessary or\npossible. But it is a safe rule to follow for one to refuse to be\ndictated to by the spirits and to decline to go on blindly.\"\n\n\nBeware of Domineering Spirits.\n\nA writer has given the following good advice to young mediums, which\nsuch will do well to heed: \"Do not always be ready to be controlled, or\nto drop into a trance just because you 'feel the influence,' and 'a\nspirit wants to say something,' or to oblige injudicious friends who\n'wish you would let him come.' Many people are very inconsiderate, and\nalthough they do not SAY so, they THINK (and the sensitive FEELS their\nthought) 'I do wish he would go under control and tell me something.'\nYou should decline to be controlled EXCEPT at the times when you\nvoluntarily and with set purpose lay yourself open to the influence of\nthe spirits, in a properly constituted circle, or when you are prepared\nfor it. If the spirits cause you to do foolish or ridiculous things,\ngently but firmly refuse to again submit. Do not be induced to yield by\npromise of future greatness and success. Not a few people have had their\nvanity tickled and their ambitions aroused by the flattery of crafty and\ndomineering spirits, and in consequence they have been misled into doing\nand saying very absurd and foolish things.\"\n\n\n\n\nPART X\n\nEXPERIENCES IN THE CIRCLE\n\n\nWhen a circle of sensitive people has been formed, and the necessary\npreliminaries of the first sitting have been completed, it is not at all\ninfrequent that even at the first sitting there should be more or less\nmanifestation of spirit power. In many cases the sensitives among the\nsitters begin to experience a peculiar sensation in their arms and\nhands, the latter being placed on the table in front of them.\n\n\nSigns of Spirit Presence.\n\nThere will be manifested in most cases a peculiar sense of heaviness or\nweight in the hands on the table, and an impression that the hands are\nbeing held to the table as if by glue or other adhesive material. In the\narms are manifested peculiar tingling, pricking sensations, or a\n\"needles and pins\" feeling, something akin to a gentle current of\nelectricity passing along them. Sometimes there is experienced the\nsensation of a gentle cool breeze passing over the sitters--particularly\nover the backs of their hands. In other cases there may be a sense of\nnumbness or partial loss of sensation, something akin to that\nexperienced when a hand or arm \"goes to sleep,\" as the popular phrase\nexpresses it. In other cases there is manifested a peculiar jerking,\ntwitching, or vibration of the hands and arms, sometimes extending to\nthe whole body of some of the sitters. Sometimes the hand of the medium\nwill begin to make motions as if he were trying to write, and a pencil\nplaced in his hands may trace crude figures or attempts at letters. At\nthis stage it will be found that the singing of hymns or similar music\nwill tend to have a quieting, soothing, harmonizing effect.\n\n\nSpirit Rappings.\n\nAt the first sitting, or one shortly following after the first, it is\nlikely that raps will be produced, and communication established in this\nway. In such case the leader of the circle (not the medium) should be\nsure to inform the spirits just what communicating code is to be used in\nthe circle, so that there may be no misunderstanding concerning the\nsame. In such case he should address the spirits as if there were\nseveral present, for such will most likely be the case. It must be\nremembered, however, that the raps will not always come from the table.\nThey may also, for that matter, come from the wall, the ceiling, or from\nsome of the furniture in the room. The table raps come from the top of\nthe table or under the table. Sometimes they sound like ordinary raps,\nand then again they may give forth a peculiar hollow sound which is\ndifficult to describe or to definitely locate. The appearance of these\nraps give positive proof that the conditions are being established more\nor less fully, and the success of the circle is almost sure to follow.\n\n\nTable Tippings.\n\nSometimes, however, in place of the raps being manifested by the spirit\nforces, there will instead be manifested that peculiar tipping of the\ntable which was the distinguishing characteristic of early\nspiritualistic phenomena in the western countries. In this case the\ntipping of the table will proceed just as in the case of the raps, so\nfar as the transmission of messages is concerned. That is to say, the\ntable will tilt three times, one time, etc., in accordance with the\ncode, just as in the case of communication by means of the raps. In\naddition to this, however, the table may begin to manifest strange\nmotions; it may begin to raise itself, jump around, spin around on one\nleg, slide across the rooms, etc. In such cases the hands of the sitters\nshould be kept on the table, or if they slip off they should be at once\nreplaced thereupon. Sometimes heavy tables will manifest more activity\nthan the lighter ones.\n\n\nThe Spirit Signals.\n\nWhen these rappings or table-tiltings begin to be manifested, all in the\ncircle should keep cool and calm, and should refuse to become agitated\nor excited. If the phenomena should be apparently meaningless and\ndisconnected, and resulting in no definite communication from the other\nside, do not jump to the conclusion that the meaningless rapping or\nsenseless table tipping is the work of foolish spirits or flippant\ndecarnate entities. On the contrary, you must remember that not only is\nyour circle experimenting, but that the spirits on the other side are\nalso experimenting in hopes of securing proper conditions for\nintelligent communications and definite messages. As we have said\nbefore, the spirits have their own troubles, as well as the sitters, and\nboth sides are really engaged in an effort to \"find each other.\" As a\nwriter has said: \"Remember also that you are merely experimenting, and\nthat the spirit people are also, perhaps for the first time, trying to\npenetrate the veil and utilize powers and agencies of which, in all\nprobability, they know as little as do you. So many disturbing factors\nexist--weather, varying psychical conditions of the sitters, agitated\nmental states, too great expectancy, or anxiety for successful\ndemonstrations--that the true disposition to be maintained by the\ninquirer is that of the scientific student, who carefully watches what\ntranspires, and endeavors to discover the causes of failure as well as\nthe conditions which favor success.\"\n\n\nFlashes of Communication.\n\nIn some cases the circle will have to sit several times before the\npersistent though disconnected and apparently meaningless raps or\ntable-tilts will begin to show positive signs of intelligent signalling.\nThe same thing would probably occur were the inhabitants of the planet\nMars to find themselves able to flash signals to our earth--for a long\ntime the flashes would seem meaningless to us, until at last they would\nseem to manifest a definite intelligent purpose and rhythm. When this\nstage of the raps or table-tilts has been reached, then the leader of\nthe circle should acquaint the spirits with the code used, and ask\ndefinite questions concerning the future conduct of the seance, the\nanswers to which the spirits are requested to give through the signal\ncode of raps or tilts. When these answers begin to \"come through\"\nplainly and definitely, then the seance enters a new phase.\n\n\nSpirit Code Signals.\n\nIn this new phase, when once entered into, the formal set procedure to\nbe followed will be about as follows: The leader of the circle,\nrecognizing the signs of the presence of spirits in the circle, will\naddress them and ask them whether or not there is a spirit present who\nwishes to convey a message to the circle, or to any one present. Then\nthe spirits signal back in the affirmative or the negative. If the\nanswer be in the affirmative, the circle leader asks the spirits to\nindicate by the affirmative signal when the name of the right person\npresent is named--and he then proceeds to slowly and plainly name each\nperson present, in succession, until the affirmative signal is received.\nOr, he may ask the spirits to indicate the identity of the spirit\nfriends present, when their names are called; and he then proceeds to\ncall over the names of the departed friends of those present, as the\nsame are requested by the sitters or visitors to the circle. When the\nright name is reached, the spirits signal in the affirmative, either by\nraps of table-tilts, etc. After the question-and-answer line of\ncommunication has been firmly and strongly established, more definite\ninformation may be obtained by the instruction of the system of\n\"alphabet calling,\" as described in a preceding portion of this book.\nIn this system, the letters of the alphabet are slowly and clearly\ncalled off, in succession, until the affirmative signal is given\nregarding the letter just called, which indicates that that letter is to\nbe marked down as a part of the sentence. Wonderful messages have been\nreceived in this way, although the process is very slow and somewhat\ntedious in the case of long messages.\n\n\nOuija Boards.\n\nOf late years the sitters at circles have found a quicker method of\nobtaining \"letter by letter\" messages by means of the apparatus called\n\"the Ouija Board,\" which consists of a moving \"Planchette\" with an\nindicator which moves over the letters marked on a board, the hands of\nthe sitters (or certain of their number) being placed on the table of\nthe \"Planchette.\" The indicator moves over the line of letters, and\nindicates the letters of the message, one by one. The Ouija Boards are\nsold at a moderate price, and will be found a valuable adjunct to any\nspiritualistic circle. During the past few years, public attention has\nbeen strongly directed to this manner of obtaining spirit communications\nby reason of newspaper notices concerning the same, and the fact that\nseveral books have been written under spirit guidance imparted in this\nparticular way.\n\n\nA Home-Made Ouija Board.\n\nA writer has given the following directions for making a \"home-made\nOuija Board,\" viz., \"A Planchette may be used as an 'Ouija' by laying\ndown a sheet of paper upon which the letters of the alphabet have been\nwritten or printed in a fairly large semi-circle, the words 'Yes' or\n'No' being written at either end, and figures from 1 to 9 written\nstraight across a little lower down. Now remove the pencil and insert a\nsmall moderately sharpened stick as a pointer, and the Planchette may\nrun about, point to letters or numbers, answers your questions at 'Yes'\nor 'No,' or messages may be spelt out as you watch its movements.\"\n\n\nTrance or Inspirational Mediumship.\n\nThrough the development and unfoldment afforded by the development\ncircle, the mediumistic persons in that circle, particularly the medium\nwho is \"sitting for development\" in the circle, will in all probability\ndevelop that phase of mediumship caller \"Trance Mediumship,\" or\n\"Inspirational Mediumship.\" Of this phase of mediumship a writer has\nsaid: \"This mental phase of mediumship involves the development of a\ndegree of impressibility which may range from the conscious reception of\nsuggestion, or impulses, or thoughts from other intelligences, to the\nlucidity on the spiritual plane which is displayed by conscious\nclear-seeing, or spirit-sight. The phenomena of super-sensuous reception\ndue to spirit influence are elicited in much the same way as a mesmerist\narouses the clairvoyant powers of his subject. The somnambulic sleep, or\ntrance, is induced in the subject whose voluntary powers are no longer\nunder his control, and the involuntary processes are well-nigh\nsuspended. In this state his spirit sometimes gains a larger degree of\nfreedom, and is able to perceive on the inner or spiritual plane.\n\n\nSymptoms of Trance Condition.\n\n\"If you are likely to become a trance-speaking medium, you will probably\nexperience a sensation as a falling or dizziness, as if you were going\nto faint; this may continue until you become entirely unconscious on the\nexternal plane, and you will know no more until you regain your normal\ncondition, although, while under the influence of the operator, you may\nhave been speaking more or less coherently. He may not, at first, be\nable to convey the exact impression he wishes to produce. His\n'suggestion' is not strong enough to set your involuntary nerves\nvibrating in just the way he desires; consequently his thought is not\ntransferred to you in a manner which insures faithful reproduction, and\nyou should not be disappointed because of such imperfect results at the\noutset. If your mind is filled with the desire to succeed, you will\nbecome too self-conscious, and will thus destroy the very condition upon\nwhich success depends.\"\n\n\nThe Entranced State.\n\nAnother mediumistic writer says: \"The entrancement usually takes place\nall at once, and the entranced one passes into the realm of\ncommunication with the spirits without much warning of any kind. When\nthe medium is entranced it is highly essential that there be no\ncommotion or fear expressed in thought or action in the circle. It must\nbe remembered that the welfare of the medium depends a great deal on the\nconditions of the others present, and purity of thought and pleasant\nexpectation should be the first thing looked after when the entrancement\noccurs. In passing into the trance, the medium usually grows very pale\nand acts not unlike a person going into a faint. But he or she must be\nallowed to pass behind the veil without any commotion. When the\nentrancement is accomplished, the manifestations may take place in\ndifferent ways. There are, in fact, many forms of manifestation\nbelonging to this particular phase of mediumship, but they all come\nunder the general rule and conditions.\"\n\n\nTrance Phenomena.\n\nAnother writer has said: \"In entering the trance condition of\nmediumship, you will probably become semi-conscious, or perhaps almost\ncompletely unconscious. The influence will stimulate your breathing,\nwhich will become rapid and irregular; your eyes will close and you will\nbe unable to open them, and your hands and body may twitch and jerk as\nif you were being subjected to a series of galvanic shocks. The sitters\nshould keep calm and sympathetic, but they should check any tendency on\nthe part of the medium to undue noise, or violence, or absurdity. You\nwill be aware of what you are doing, but will be unable to fully\nexercise the will to interfere or try to stop. You will most likely\nbecome conscious of an impulse to do something, or to blurt out certain\nwords. If you resist, you will only make the task more difficult and\nhinder the attainment of the end you have in view. Your best course is\nto hold your judgment in suspense; so do not be hostile or critical, but\nact out your impressions.\n\n\nEntering the Trance.\n\n\"Let the influence have its course--say what you feel you MUST say, and\nnever mind about your own state of consciousness. You will be much more\nlikely to pass into the unconsciousness of the trance (if you desire to\ndo so) if you say, 'Now, spirit friend, I trust myself to you, and will\nyield my body and brain to your control, for you to do the best you can\nwith and through me. I am willing to co-operate with you for the time\nbeing, and trust you to do your utmost for the good of others.' It is\nnot necessary that you should be utterly unconscious, although you may\nthink it is, to prove that another intelligence is operating upon and\nthrough you. The evidence of that fact will be displayed in the nature\nof the message and the unusual ability displayed by you when under the\nstimulating influence of the operator.\n\n\nAdvice to Trance Mediums.\n\n\"Most mediums find that their powers vary. Sometimes there seems to be a\nhigh degree of lucidity. The impressions which they receive are clear\nand strong; and the ideas seem to flow through them freely, and the\nquality of the inspirations is exhilarating, and they feel strengthened\nand uplifted. But there are other days when they feel very much alone.\nThe influence that affects them is weak; they get only hazy impressions,\nand there is a woeful lack of ideas. It seems as if the heavens were\nbrass, or that they themselves were unresponsive. They know not why, but\nwhatever they can 'lay hold of' to speak, or whatever the spirit people\ncan project into their sphere seems forced and incomplete. If you should\never have these experiences, turn your attention to something else. Do\nnot 'harp on one string' too much. Physical exercise, change of scene,\nsocial company, and rest, will soon restore your tone and renew your\npowers.\"\n\n\nSpeaking Mediumship.\n\nIn that form of Trance or Inspirational Mediumship generally known as\n\"Speaking Mediumship,\" the communicating spirit assumes partial or\ncomplete control of the vocal organs of the medium, and the spirit then\ndirectly addresses the circle or audience of listeners, just as he would\ndo were he, himself, actually in the flesh confronting them and using\nhis own vocal organs. In such addressing the spirit manifests many of\nthe characteristics which distinguished him during his earth life. The\nmedium's voice is changed, and his manner takes on a quite different\nform, i.e., that of the spirit which he possessed in his own earth life.\nIn fact, in some cases, it has actually been observed that the very body\nof the medium seemed to either shrink, or else enlarge, as if taking the\nform of the etheric framework of the controlling spirit.\n\n\nPublic Speaking Under Control.\n\nA writer gives the following advice concerning Speaking Mediumship:\n\"Should you be controlled to give public addresses, it will be best to\nwithhold the name of the spirit who prompts or controls your utterances.\nMost intelligent spirits prefer to be known by their teachings, rather\nthan by the names they bore when on earth. If the addresses are eloquent\nand beautiful, and the thoughts presented are good and true, they will\nbe acceptable on their own merits, and would not be one bit more\nvaluable because they were inspired by some well-known historical\npersons. Whereas, if you announce the name of a spirit, your hearers may\nconsider that the address does not come up to the standard of the\nability displayed by that individual before he dies, and may discredit\nand discard the good that they might otherwise have found in your\nutterances.\"\n\n\nSpirit Advice and Counsel.\n\nIf spirits voluntarily tender you their advice upon business matters,\nespecially if they are friends or relatives whom you know and trust, and\nwho, when here, were capable and experienced business people, you may\nwell give heed to their counsel, even though you may not feel it wise to\nfollow it; but do not make a practice of going to the spirits for\ninformation concerning trade or finance. Why should you expect that wise\nand enlightened spirits should concern themselves about stocks and\nshares, commerce, or manufacturing? Probably they knew but little about\nthese things when they were here, and have no heed for such knowledge\nover there; and it will be well for you to learn to live your own life,\ndo your business, and accept the ordinary duties and responsibilities\nwhich naturally devolve upon you. Let mediumship be a PART of your\neducation and development, not the WHOLE.\n\nImpersonating Manifestations.\n\nIt will often happen that some spirit will take control of the medium\nfor the purpose of communicating with a friend present in the circle or\nAUDIENCE, and for the purpose of positively identifying himself to that\nfriend, he may deem it necessary to cause you to impersonate himself as\nhe was during his earth life. In such cases you will experience a\npeculiar feeling of undergoing a complete transformation of personality,\nand often a dual-personality for the time being. Another instance of\nthis kind is where a spirit wishing to communicate with friends, and\nthis being his first opportunity to manifest in the impersonating phase,\nhe may yield to that peculiar psychic law which seems to operate in the\ndirection of causing a spirit, manifesting for the first time, to enact\nhis dying experiences, and to manifest a pantomimic reproduction of his\nlast hours preceding death. In such cases, the medium reproduces, in a\nmost startlingly real manner, the movements, ways of breathing,\ncoughing, gestures, ejaculations, and may even go so far as to utter the\n\"last words\" of the dying man whose spirit now controls the medium.\nEvery medium should be prepared for an experience of this kind, for it\nwill sometimes completely upset a medium unfamiliar with it, and not\nknowing just what it all means.\n\n\nIncidents of Impersonations.\n\nIn a case such as stated above, the medium will probably find himself\neither partially or completely conscious of what is being said and done\nby the spirit through his body or vocal organs. He will naturally strive\nto escape the utterance of the strange cries, moans, vocal gasps and\nefforts, and the dead cries and farewell words of the dying man or\nwoman. Some mediums have felt at such times as if they were losing their\nreason, and they have struggled to throw off the spirit control and\ninfluence in order to regain their mental balance. The best mediums\nadvise the young mediums to keep as cool, calm, and collected as\npossible in such cases, and not to allow themselves to become\npanic-stricken. A writer on the subject has said: \"Trust to the\nsincerity of the spirit and the good sense of the sitters, and throw off\nyour fear. Yield obedience to your control, and neither help nor hinder\nit. Just do and say what you feel you HAVE to do or say, and leave the\nresults. You cannot, or should not, be held responsible for failure by\nthe sitters, if there is no recognition; and by responding and giving\nfree course to the suggestion, which reaches you as an impulse or mental\nimpression, greater success will follow, and the development you seek\nwill be promoted. If, however, you find that the impersonations are\nuntrue, and the sitters are unable to interpret or recognize what you do\nor say after you have followed out your impressions a number of times,\nthen resist them with all your strength of will, and require from the\nspirit the proof of his identity in some other way.\"\n\n\nIncidents of Inspirational Mediumship.\n\nAnother writer speaking concerning inspirational mediumship, has said:\n\"In inspirational speaking it will be noted that the medium often gives\na really wonderful speech, although he may naturally be a very poor\nconversationalist. These speeches are often preserved and some of them\nform exceptionally interesting literature. These speeches are generally\ngiven when the medium is seated, but sometimes he loses balance and\nfalls to the floor. Still, as long as the spirit control has anything to\nsay, he will say it through the vocal organs of the medium. But it must\nalways be borne in mind that a medium does not, as a general rule,\nbecome an inspirational speaker all at once. There is a stage of\ndevelopment through which he must pass in which the spirit control\nassumes charge of the body of the medium, and this takes some time and\nis usually accomplished in steps. First, the medium gives evidence of\ninspirational speaking by uttering guttural sounds, and very often his\nmouth merely moves without giving forth any sound whatever. Little by\nlittle the control gains access to the inner atmosphere of the medium,\nand when he has broken the final barriers, he can speak and act and\ndeliver what he has to say. But it must be remembered that the mind of\nthe medium is not to be left out of the question entirely. He is often\ncalled upon to aid in the interpretation of the speeches the spirit\ndelivers, and these he may misinterpret and lend to them color of his\nown mentality, without his conscious intention to do so, however.\"\n\n\nValue of Identification.\n\nIn impersonation mediumship, however, no matter how interesting the\nmanifestation may be, it is of prime importance that the identity of the\nspirit should be clearly established, providing that the spirit himself\nclaims positively to be some particular individual; this, of course,\ndoes not apply to instances in which the spirit does not claim identity\nwith any particular departed person, and where the communications are\ngiven anonymously. It is this feature of identification that renders\nthis phase of mediumship so valuable and important. A well-known\nmedium, in a trance state, once delivered the following message from a\nspirit: \"Impersonation mediumship is the most valuable that the world\ncan possibly have today. When by the aid of the impersonating medium,\nthe inquirer is enabled to converse with his beloved deceased friends,\nand they make themselves actually visible in the personality of the\nmedium, plain to consciousness and understanding, and tell him\nspecifically points and facts of identity and experience that are\nutterly beyond the power of any other intelligence to tell, then he has\nsomething borne in upon him through the senses of sight, of hearing and\nunderstanding that appeals to him. Therefore, the impersonating medium\nis the most valuable medium you can present to inquirers.\" Another\nmediumistic writer has said: \"This kind of mediumship carries conviction\nof the real presence of the so-called dead, and your aim should be to\nget into communication with the intelligent operator at the other end of\nthe line, and elicit from him evidences of his identity and purpose.\nTable movements, raps, materializations, writings, messages, or\ncontrols, are of comparatively little value unless by their agency you\ncan secure proofs of the personal identity and survival after death of\nyour departed friends, or some indications of a rational purpose on the\npart of the operator.\"\n\n\nFraudulent Claims of Identity.\n\nWe would be lacking in our sense of duty and obligation toward our\nreaders, however, were we to refrain from calling their attention to the\nfact that positive and strict identification of the spirits, in cases\nwhere identity is claimed, is a duty on the part of investigators,\nparticularly on the part of those who happen to be relatives or friends\nof the deceased person whose presence and identity are being claimed by\nthe controlling spirit who is manifesting the impersonation. As we have\nsaid, elsewhere, we must remember that there are all kinds of decarnate\nspirits, just as there are all kinds of incarnate spirits; and that the\nnature of a spirit is not greatly changed by passing out of the body.\nJust as there are imposters on the earth plane, so are there imposters\non the spirit plane. And, accordingly, caution is to be exercised on\nboth planes. The following quotations from mediumistic writers will\nserve to illustrate this point, and to show that the best mediumistic\nauthorities themselves insist upon this precaution being taken.\n\n\nGuarding Against Fraudulent Spirits.\n\nOne writer says: \"While most mediums seek for some guide or control of\nprominence, it must not be always taken for granted that the controlling\nspirit during a seance is always just what he claims to be. For\ninstance, a spirit control might give his name as Henry Clay, and he\nmight deliver a spirited talk or oration, which, however, would be\nreeking with grammatical errors. Even though he insist that he is Henry\nClay, our reason will tell us that he is not what he pretends to be. The\nchange which we call death cannot lead all spirits to reform, and there\nare many who, as in earth life, are unworthy of our association, and\nshould be gotten rid of as soon as they appear. When these fraudulent\nspirits appear, the atmosphere of the circle should be made very sacred\nand high in character. Evil spirits, and those of low characters,\ncannot endure the presence of elevated and high thoughts, and by the\nholding of thoughts of this character the circle can soon rid itself for\ngood of these troublesome entities--and it should do so without fail.\"\n\n\nSpirit Jokers.\n\nAnother writer says, on this point: \"That there are spirits who\nsometimes impersonate, and seek to pass themselves off as friends of the\nsitters, cannot be denied; in fact, we have had personal proof of the\nsame on several occasions. But these troublesome and vexatious visitors\ninvariably get 'bowled out' if the investigators are observant and\ncareful. In fact, such entities are neither as numerous, or as evilly\ndisposed, as many persons imagine them to be. There are spirits who\n'play up to' the weaknesses and flatter the vanity of those to whom they\ncommunicate. And it is equally true that there are spirits who give\nglowing assurances of the good things that they will perform by-and-by,\nand profess to be some of the 'great ones' of the past, is equally true.\nIt is a well-known saying that 'people love a lord,' and this amiable\nweakness is fully realized by the jokers on the other side--but the\nfault does not wholly rest with them! Their too confiding and credulous\nmediums are too often in the main responsible for their own\nmystification and misleading. They are often so anxious to be guided by\nsome 'eminent' person who will be to them an 'authority,' that they\npractically invite spirit pretenders to fool them to the top of their\nbent. This does not apply to all cases of real or supposed deception,\nbut it does cover a large proportion of such experiences. In many\ninstances there is an element of self-deception--or auto-suggestion--and\nthe 'wish becomes father to the thought,' and the sensitive medium's\nunrestrained imaginative powers do the rest.\"\n\n\nA Typical Case of Identification.\n\nThe following typical case of undoubted identification of a visiting\nspirit is related by Smedley in his work concerning spiritualistic\nexperiences, and may be taken as a pattern to be followed by\ninvestigators in demanding and obtaining proofs of identity in cases\nwhere same is asserted. The medium in this case was a woman of high\nstanding in spiritualistic circles, and the seance took place in Mr.\nSmedley's own home. The medium was at that time a perfect stranger to\nthe Smedley family, and to their little circle of invited friends. The\nseance was opened by the singing of hymns, and before long the medium\nwent under control. Mr. Smedley says: \"She passed under the control of\nan intelligent being, opened her eyes, and manifested the greatest\namazement.\" He then relates the subsequent experience as follows:\n\n\nRecalling Past Incidents.\n\n\"After looking around the room very deliberately at various objects,\nthen at one person after another, and fixing her eyes on my wife, she\nran across the room, and throwing her arms around my wife's neck, she\nkissed her most affectionately, addressing her as 'My dear sister.'\nAfter speaking with my wife in endearing terms, she came across the room\nto me, and placing her right hand on my shoulder, said: 'Well, my dear\nbrother.' (This was exactly as a deceased sister of my wife had been in\nthe habit of doing.) 'How unspeakingly glad I am for such a privilege as\nthis! When we used to sit by the hearth at night, conversing on various\ntopics that used to interest us so much, we little expected we should\never have such a privilege. You know we used to sit up at night\ndiscussing theological questions till the embers in the grate died out,\nand sometimes a chiding voice from upstairs cried out: \"Alfred, Alfred,\ndo come to bed. Do you know what time it is? You know Charlotte is not\nfit to sit up so late.\"' This was precisely what had taken place, the\nexact words being used.\n\n\nIdentifying Property.\n\n\"She referred to a number of incidents known only to her and ourselves.\nShe asked for an album in which she had written the dedication, pointing\nthis out, and also various pieces of poetry she had written in it. She\nasked for a hymn-book, and desired us to sing what had been her favorite\nhymn, which at my request she instantly found. She next asked for a\nBible, and asked me to read her favorite Psalm. I requested her to find\nit, although I knew well which it was. She turned to it instantly, and I\nread: 'The Lord is my shepherd,' etc. When the Psalm was finished, the\nmedium stood transfigured before us; her countenance was radiant, and\nher eyes bright with a heavenly light. Turning to my wife, she said:\n'Sister, dear, by inviting strangers to your house tonight you have\nentertained angels unawares!' After the meeting, the medium remarked:\n'When under control I was strongly influenced to look around for a\npicture, but could not find it. I do not know what it meant, but the\ncontrol was anxious to find a picture.' My wife replied: 'My sister\npainted a picture of the Saviour bearing His cross, many years ago, and\nit now hangs in our dining room.' The above incidents, combined with her\nmannerisms, and bearing in mind that the medium was an entire stranger\nto us, and uneducated, were sufficient evidence of the presence and\ninfluence of her deceased sister to cause my wife to exclaim, 'OF A\nTRUTH, THAT WAS MY SISTER CHARLOTTE!'\"\n\n\nIdentifying Historical Personages.\n\nOf course, a close, personal identification, similar to that stated in\nthe above recital, is impossible in cases when the spirit claims to be\nsome well-known historical personage. But in the last named class of\ncases it will be found possible to ask questions concerning the life and\ncareer of the supposed celebrity, and to form a general idea of the\ncorrectness of the claim by the quality and general character of the\nanswers given. It will be found that genuine spirits are nearly always\nanxious to definitely establish the truth of their claims to identity,\nand will often go to great pains to do so. The character of the language\nemployed, the grammar followed, and the general evidence of the\nintellectual capacity of the spirit, all these will be found useful in\ntesting cases of claimed identity; and no genuine spirit has any just\ncause to object to such tests and questions, if made in the proper\nscientific spirit, and with ordinary politeness. In short, treat the\nspirit just as you would were he in the flesh, speaking to you over a\ntelephone, and endeavoring to establish his identity; this will always\nbe a safe and just rule to employ and follow.\n\n\n\n\nPART XI\n\nHIGHER SPIRIT MANIFESTATIONS\n\n\nWe frequently hear of, and witness manifestations of, what is called\n\"spirit psychometry,\" \"spirit clairvoyance,\" and \"spirit clairaudience.\"\nIn the earlier chapters of the present book we have spoken of the\npsychic principles and laws underlying psychometry, clairvoyance, and\nclairaudience. We have seen that all of these forms and phases of\npsychic phenomena are capable of being produced independent of spirit\nguidance, control, or influence. In fact, most of such manifestations\nare so produced, even when they are considered to be phases of spirit\nmediumship. But, outside of these manifestations, there are found cases\nin which such phenomena are produced by the aid, influence, and\nassistance, if not indeed the direct power of, the controlling spirits\nof the medium.\n\n\nSpirit Psychometry and Clairvoyance.\n\nIn those instances in which the controlling influence of such phenomena\nis clearly that of disembodied spirits, we find two distinct classes of\nthe same, as follows: (1) cases in which the spirits aided in the\nestablishing of the psychic rapport, and thus rendered more efficient,\nclear, and strong; (2) cases in which the spirits exerted their own\npsychometric, clairvoyant or clairaudient power, and then communicated\nthe result through their mediums to the circle. In the first of above\nclasses, the psychic faculties of the medium really perform the work,\nalthough greatly aided by the addition of the psychic power of the\nspirit. In the second of the above classes, the work is performed solely\nby the psychic powers of the spirits, and the medium acts merely as the\nline of communication between spirit and the circle. It must be\nremembered that the spirits who have passed out of the body are\npossessed of the same order of psychic faculties as are those still in\nthe body, and that, likewise, on both planes there is a great variation\nof the degree of such powers between different individuals.\n\n\nSpirit Psychic Assistance.\n\nFrom the above, it will be seen that a mediumistic person may practice\nin psychometry, clairvoyance, and clairaudience, either with or without\nthe assistance of the spirits. In case the spirits are assisting in the\ndirection of performing the psychic work themselves, and then\ncommunicating the result to the medium, the medium of course has but to\nremain passive and receive the communication. In cases, however, in\nwhich the spirits assist merely by strengthening the psychic power of\nthe medium by aiding in the production of the rapport conditions, or by\nlending the psychic power to add to that of the medium, then the medium\nhas but to proceed just as we have pointed out in the earlier portions\nof this book devoted to the subjects of psychometry, clairvoyance, etc.\n\n\nWriting Mediumship.\n\nIn what is known as \"writing mediumship\" the medium's hand is controlled\nby the spirit, and is caused to write messages to those present, or to\nanswer questions propounded by some of those present at the circle. In\nsome quarters such writing is called \"automatic writing,\" but inasmuch\nas this last term is also applied to cases in which the hand of the\nperson writes a message telepathed by a living person, it would seem\nthat the old term \"writing mediumship\" is still the best one to use in\nthe cases in which the spirit control is using the hand of the medium\nfor the purpose of communication. The following statements made by\ndifferent mediumistic writers on this particular subject will prove\ninteresting and instructive to the young mediums seeking development\nalong the lines of this special phase of mediumship.\n\n\nIncidents of Writing Mediumship.\n\nOne writer says: \"If the medium reaches the writing stage, he generally\npasses into it in much the same manner that he does into the\ninspirational speaking. That is, he becomes entranced, and in\nentrancement of this kind he usually loses his conscious self, although\nit is not essential that he should do so. He may remain partially\nconscious, but he will be very pale and will have no control whatever\nover the hand which does the writing. When the hand that writes is\ngenerally the only part of him that becomes numb, one entire side may\nbecome limp and inactive, and it is at this stage that a pencil must be\nplaced in his hand all ready for writing, and a large sheet of heavy\npaper be put on the table before him. It is urged that the pencil be a\nheavy one, and the paper tough and coarse, for the first writing of a\nwriting medium is not even a fair specimen of penmanship, being heavy\nand very difficult to decipher. As his hand wanders here and there, his\nbody may sway and the pencil be brought in contact with the paper. When\nhe begins to write, the strokes are crude and jerky and uncertain. The\nfirst notes that he delivers to the sitters are very often difficult to\nmake out, and sometimes it is impossible to tell what they are. But this\ncondition will be gradually overcome until the writing is very fair, and\nfinally it can be written on much finer paper and with an ordinary\npencil. When questions are to be asked, they may be put direct to the\nmedium, and the answers will be written out and signed by the spirit\nsending them. As the medium develops, it will not be necessary for him\nto have the questions put to him verbally. Write the questions on a\nlittle slip of paper, and place these slips in his hands. The spirit\nwill read them, and then use his arm as before in writing out answers.\nBut this stage cannot be attained in a day or a week, and it is a sign\nof the higher forms of development, and should be looked upon by the\nmembers of the circle as evidence of the highest order establishing the\ngreat success they have attained.\"\n\n\nDeveloping Writing Mediumship.\n\nAnother writer on the subject of writing mediumship says to those\ndeveloping this phase of mediumship: \"Your hands may be caused to shake\nand move about as if you desired to write. You may be quite conscious,\nor only semi-conscious, but you will feel that you are unable to prevent\nthe movements. In such a case, the sitters should provide pencil and\npaper and await results. They should speak to the control and request\nhim to work quietly, and in all probability the rapid preliminary\nscrawls will soon give place to slower and more legible writing. Many\npersons have developed as writing mediums who have never sat in a\ncircle, and without being entranced. We should advise you, if you decide\nto sit alone and make experiments in this direction, to avoid\nexcitement, expectancy, and preconceptions. Proceed as though you were\nspeaking to a visible friend, and request that someone will move your\nhands to write. Provide yourself with a writing pad, or several sheets\nof paper, and while holding a pencil in readiness, withdraw your\nthoughts from your hand and arm, and assume a passive condition. If you\nare strongly mediumistic, words and sentences may be written, but you\nneed hardly expect such results at first.\"\n\n\nStead's Method and Results.\n\nW. T. Stead, the eminent English investigator, said: \"I hold my pen in\nthe ordinary way, but when the writing is beginning I do not rest my\nwrist or arm upon the paper, so as to avoid the friction, and to give\nthe influence, whatever it may be, more complete control of the pen. At\nfirst, the pen is apt to wander into mere scrawling, but after a time it\nwrites legibly. Unlike many automatic writers who write as well\nblindfolded as when they read what they write as they are writing it, I\ncan never write so well as when I see the words as they come. There is\ndanger in this, which is most clearly illustrated When my hand writes\nverse--especially rhymed verse--for the last word in each line suggests\nto my conscious mind a possible rhyme for the ending of the following\nline; this rouses up my mind, my own ideas get mixed with those of the\ncommunicating intelligence, and confusion is the result.\" The above\nstatement of Mr. Stead becomes doubly interesting and valuable when we\nremember that through his hand, controlled by a spirit intelligence,\ncame that wonderful series of messages afterward published under the\ntitle of \"Letters from Julia,\" which book excited the attention and\ninterest of the civilized world at the time of its publication, and even\nto this day enjoys a great popularity.\n\n\nAutomatic Writing vs. Inspirational Writing.\n\nAnother writer says: \"Inspirational or impressional writing is\nfrequently mistaken for that which is more purely passive or automatic.\nThe medium or sensitive person experiences a strong impulse to write,\nbut does not receive any clear or consecutive train of thought. He sets\ndown one word, and then others follow as fast as he can indicate them,\nbut he must begin to write before the complete sentence is given to him.\nIn other cases, the thoughts flow into his consciousness faster than his\npen can record them; but in the truly 'automatic' form of communication\nthe mind of the sensitive is not consciously affected. He can read and\nthink about other and entirely different subjects, and need take no more\ninterest in the work than he would if his hand did not belong to him nor\nthan if a spirit laid hold of and guided the pencil. Some mediums who\nwrite automatically have to be mentally quiet; they find that if the\nmind is preoccupied the hand will not write, although, even in such\ncases, it frequently happens that the amanuensis is ignorant of the\ncommunication until he reads it afterwards.\"\n\n\nUse and Abuse of Automatic Writing.\n\nJ. A. White, a trance and clairvoyant medium himself, says of the phase\nof writing mediumship: \"There is a great tendency, particularly in cases\nof automatic writing, to do too much of it. No sooner do some people\nfind that the pencil will move, than they spend all their spare time in\nthis fascinating pursuit, which, in their undeveloped state, I believe\nto be a dangerous and unwise practice. They are apt to exclaim, when any\nquestion arises during the day: 'Let us see what the spirits have to\nsay.' This, carried to extremes, leads to one thing, and one thing\nonly--obsession. I believe in fixing a time, and, unless in exceptional\ncases, refusing to sit at any other. Of course I am speaking of\nmediumship when it is in its budding stage. A developed medium can judge\nfor himself, and knows from experience how far to go. It is a favorite\ntrick of a certain class of spirits when they find they have a sensitive\nwho can 'feel' them, to give them that pricking sensation in the arm\nwhich denotes their presence. 'So-and-so wants to write,' and away\nrushes the medium for the pencil, and sits down. This I do not believe\nin. I have seen far more harm than good come from it. The proper way to\ndevelop, in my opinion, is to sit at home in a small, carefully selected\ncircle, two or three times a week, at stated hours, and with a competent\nconductor who knows what he is doing.\"\n\n\nAdvice to Writing Mediums.\n\nA French medium says: \"We urge beginners in their own interest not to\ntake up the pencil for automatic writing, or to sit at a table for\ncommunications at any free moment, without rhyme or reason, for disorder\nin experiment is one of the first and most serious dangers to be\navoided. An absolutely strict rule should be made not to attempt the\neffort more than once every other day.\" Another writer says: \"The\ncommunications that are received by the various forms of passive,\nimpressional, automatic, and inspirational writing must not be regarded\nas valuable merely because of the conditions under which they were\nobtained, nor because of their spirit origin, real or supposed. Under\nall circumstances receive with the utmost reserve and caution\nlong-winded communications from notable characters who claim to be\n'Napoleon Bonaparte,' 'Lord Bacon,' 'Socrates,' or other great\npersonages; for in the majority of cases, the value of the communication\nis exactly the reverse of the importance of the name attached. This\napplies to automatic writings quite as much as to spoken messages. Judge\nthe statement made by the ordinary standards, apart from their claimed\nexalted origin. If rational, beautiful, and spiritually helpful and\nenlightening, they are worth having on their own merits; but if they\nare unreasonable, wild or dogmatic, or pretentious and flattering, they\nshould be discarded; and, unless you change their character after\nrepeated experiments, your attention should be turned in some other\ndirection.\"\n\n\nDrawing Mediumship.\n\nWhat is known as \"drawing mediumship\" is but a variation of writing\nmediumship, at least so far as is concerned the nature of the\nmanifestation. In both cases the spirit control moves the hand of the\nmedium, in one case forming letters and words, and in the other case\nforming figures, designs, etc. In some rare instances, the spirit\ncontrol operating through the hand of the medium has produced crayon\ndrawings, water color sketches, and even oil paintings, although the\nmedium himself or herself, was unable to even draw a straight line, much\nless to execute a finished drawing or painting. The principle governing\nsuch mediumship, and the development, thereof, is precisely the same as\nthat governing the phase of writing mediumship previously described.\n\n\nThe Planchette.\n\nFrom time to time, during the past fifty years, there have been invented\nor arranged various forms of mechanical contrivances designed to assist\nin the development of writing mediumship. The most popular of these has\nbeen the Planchette, which has enjoyed great popularity for many years\npast. The Planchette is a little heart-shaped board, having two legs,\nwith tiny wheels at the end, attached to the board. Near the pointed end\nof the heart-shaped board is a hole, into which a pencil is inserted. A\nsheet of paper of good size is spread upon a table, and the Planchette\nis placed thereupon. Then the sitter, or two sitters, place their hand\nor hands upon the board--generally resting only the tips of their\nfingers lightly upon it. The sitter or sitters then await results.\n\n\nHow to Use the Planchette.\n\nIf the sitter is mediumistic the Planchette will begin to move about\nslowly at first, gradually gathering force and definite direction. After\na few preliminary strokes, circles, or lines having been drawn, the\nPlanchette will seem to have been firmly taken hold of by some spirit\nhand, and will begin to write words and sentences in a more or less\n'scrawly' fashion. When the writing once begins, questions may be asked\nof and answered by the spirits. Some persons report that to them the\nPlanchette seems to move by itself, pulling their hands with it; but\nothers report that they feel the movement of their arms and hands, as\nthe spirit propels the machine in the work of waiting. Some know what is\nbeing written during the process, while others do not know what has been\nwritten until they afterwards read it. Sometimes the writing begins Boon\nafter the sitting is commenced, while in other cases the sitters have to\nwait a long time, or even to sit several times before the writing\nactually begins. Sometimes the Planchette will refuse to write for\ncertain persons, but will write freely for others. The general advice is\nto exercise patience in the Planchette sittings, and not to expect to\nget the best results at once; and, particularly, not to begin asking\nquestions immediately after the writing begins.\n\n\nHealing Mediumship.\n\nSome mediums seem to be particularly adapted to the work of healing by\npsychic force, and this phase of mediumship is known as \"healing\nmediumship.\" The healing medium is guided principally by the spirit\ninfluence, so far as is concerned the choice of methods of procedure in\nhis healing work. The following directions, however, given by a\nmediumistic writer, will give the young medium a very good, practical\ngeneral idea of the procedure to be followed in case his spirit control\ndoes not indicate some other method. This writer says:\n\n\nHow to Heal by Spirit Power.\n\n\"If you are impressed with the idea that you possess healing power, you\ncan easily experiment upon your suffering friends or acquaintances. If\nyou are mediumistic, and spirits desire to develop you for the healing\nwork, you will readily feel that you are impressed what to do. Your\nhands will be guided to the proper position, and you will spontaneously\nmake the requisite passes. Magnetic healing has really nothing to do\nwith massage, the induction of sleep, or with any form of mesmerism or\nhypnotism. The healing medium should centre his thought and interest\nsolely and wholly with the idea of effecting a cure. He will need to be\nsympathetic, but hopeful. Do not let your patient think about his\nailments, but arouse his thought and engage his attention upon some\noutside subject. Make him feel comfortable, and lead him to expect good\nresults; to do this you must be affirmative and confident. Unless you\nare impressed, or are controlled, to do otherwise, sit in front and take\nhold of the hands of the sufferer for a time, then make gentle, short,\ndownward passes over the part affected, and conclude with long sweeping\npasses from head to foot without contact. For local affections, point\nyour hands at or just touch the spot with your finger tips, or make\ndirect horizontal or slightly downward movements, as if you were\nthrowing something at him. A warm, comfortable room is favorable to\nmagnetizing, and a genial mental atmosphere, created by cheerful and\nkindly minds in the operator and persons present, will contribute\nlargely to the success of the treatment. You will do well to act upon\nyour impressions and make the passes in whatever way you feel impelled\nor compelled. If you operate under spirit guidance, you will be\nimpressed more or less clearly how to proceed in each case. In all\nprobability you may sympathetically 'take on,' and be affected by, the\nsymptoms of the disease from which the patient suffers, and in that way\nbe able to form an accurate diagnosis of the case; but you must guard\nagainst exhaustion, and should always 'throw off' from yourself the\ninfluence that you have received, and wash your hands thoroughly after\neach treatment.\"\n\n\nMaterialization Mediumship.\n\nOne of the rarest, and at the same time the most eagerly sought after\nphase of mediumship, is that known as \"materialization mediumship.\" In\nthis phase of mediumship the decarnate spirit is able to draw upon the\nvital forces of the medium, and those present at the seance, to such\neffect that it may clothe itself with a tenuous, subtle form of matter,\nand then exhibit itself to the sitters in the same form and appearance\nthat it had previously presented in its earth life. Many of the most\nremarkable testimonies to the truth and validity of spiritualism have\nbeen obtained through this phase of mediumship, and it is the aim of all\ninvestigators to witness, and of most mediums to be the channel of the\nproduction of, this remarkable phase of mediumistic phenomena.\n\nIn almost all instances of materialization phenomena in the record of\nmodern spiritualism we find that a cabinet was employed. There are two\nmain reasons advanced for the necessity of the cabinet in this phase of\nmediumistic phenomena. The first of said reasons is that in many cases\ndarkness has been found necessary for the preliminary work of the\nmaterialization, although absolute darkness is not necessary in the\ngeneral room in which the materialized spirit forms afterward appear.\nThe second of the said reasons is that there seems to be a psychic\natmosphere created by the blending of the spirit forces with those of\nthe medium, which atmosphere must be kept apart from and unmixed with\nthe auras of the members of the outside circle or the general visitors\nat the seance.\n\n\nWhy the Cabinet Is Necessary.\n\nJust what is the technical reason for this necessity is a source of\nargument and dispute among the different authorities on the subject,\nand it may be said that the matter is not as yet definitely settled. But\nwhatever may be such technical explanation, the fact remains that the\nseclusion of the medium has been found almost absolutely necessary for\nthe production of the phenomena of spirit materialization. The few\nexceptions noted in the history of modern spiritualism only go to\nestablish the general rule. For the purpose of a general study of the\nsubject, it may be accepted as a general fact that the production of\nspirit materialization has as one of its necessary conditions the\npresence and use of a dark cabinet in which the medium is secluded from\nthe circle or assemblage of persons attending the seance.\n\n\nHow to Make the Spirit Cabinet.\n\nOne of the best kind of cabinets for this purpose is a small alcove\nroom, or other small room adjoining the room in which the visitors sit\nat the seance. A large closet will also answer the purpose very well, in\nfact many mediums prefer the closet to any other form of cabinet. If\nneither small room or closet is available, then it becomes necessary to\nbuild or erect a cabinet for the medium. One of the simplest and least\nexpensive methods of building or erecting a cabinet for the medium is as\nfollows: Take a large piece of dark cloth, cotton or woolen, or else a\nlarge shawl, and fasten it by stout twine or cord across a corner of the\nroom. It will be better if the curtain is made in two pieces, so as to\nallow it to part in the middle for the purpose of the entry and exit of\nthe medium, and for the purpose of allowing the materialized spirit form\nto show itself to the circle. It is not necessary that all light be\nexcluded from the cabinet, and therefore it need cause no worriment if a\nlittle light filters in over the top of the curtain; but the lights in\nthe main room should be kept burning \"dim and low,\" not only for the\npurpose of aiding in the actual work or materialization, but also in\norder to preserve the proper conditions when the materialized spirit\npresents itself between the opened curtains.\n\n\nHow to Use the Spirit Cabinet.\n\nWhen the cabinet is properly arranged the medium enters it and sits down\non a chair provided for that purpose. He should not be disturbed\nthereafter, but should be encouraged and aided in his work by the\nmaintenance of a quite, reverent mental attitude on the part of the\nmembers of the circle. It will be found helpful if a few hymns are sung\nwhile waiting for manifestations from the cabinet. The best way to\nencourage materialization at a regular circle is for gradual steps to be\ntaken leading up to this high phase of phenomena. For example, the\ncircle should sit in the ordinary way at its regular meetings, and\ndevote itself to the production of the lesser forms of phenomena. Then,\nbefore adjournment, the medium may go into the cabinet while the circle\nsits for materialization phenomena. This practice may be made to form a\nregular part of the proceedings of the circle. But the circle must be\nvery patient concerning the production of this class of phenomena, for\nthe necessary conditions are very difficult to develop, even when aided\nby the most powerful spirits. Many sittings may be required before even\nthe slightest sign of materialization is obtained--but the final result\nwill repay much waiting and watching, much patience and much\nperseverance. But sooner or later the phenomena will come if the proper\nconditions are provided for them.\n\n\nSpirit Phosphorescence.\n\nThe first evidence of the presence and activity of the spirit forces\nstriving to produce the phenomena and materialization will probably be\nthe appearance of peculiar hazy phosphorescent lights playing in front\nof the curtain forming the front of the cabinet. These lights will\nconsist of small globules or balls of phosphorescent light that will\ndance about, like the familiar will-o'-the-wisp seen over swamps and in\ndamp, woody places. These lights will flit here and there, will\nalternately appear and disappear. Sometimes they will appear as if a\nmultitude of fire-flies were clustered in front of the curtain. When\nthese fire balls appear the circle may know that it is well on the way\nto perfect materializations.\n\n\nAppearance of Materialized Substance.\n\nAs the power increases, and the conditions become stabilized and\nperfected, the manifestations will become more pronounced. It often\nhappens that cloudy nebulous bodies of psychic substance are formed and\nfloat around in front of the cabinet, like clouds of steam or vapor\nillumined by a dim phosphorescent light. Sometimes attempts will seem to\nhave been made to form these clouds into the semblance of the human\nbody, and often these bodies are more or less incomplete, as for\ninstance the arms may be missing, or else there may be dark holes where\nthe eyes, nose, and mouth should be. It may be stated here that the\nsitters should not be frightened by these sights, nor should mental\nagitation be permitted to manifest too strongly, as such conditions act\nto retard further developments. Sometimes perfect hands and arms\nmaterialize, but apparently not attached to a body. These hands may\nfloat out over the circle, and may touch the members thereof. In rare\ncases these hands take articles handed them by members of the circle,\nwhich articles are then \"dematerialized\" and vanish from sight,\nafterward appearing in other parts of the house. Large articles of\nfurniture have been known to be dematerialized in this way.\n\n\nMaterialized Spirit Forms.\n\nLater on, the nebulous spirit forms will take on more definite lines and\nform, and will become more plainly visible, and will also assume a far\nmore \"solid\" appearance. When the phenomena reaches its highest phases,\nthe materialized spirit forms can be plainly seen and actually\nrecognized by their friends in earth life. In some cases they will\nactually leave the front of the curtain and will walk down among the\nsitters, shaking hands with them, touching them on the cheek, or even\nembracing some loved one. In rare cases these materialized forms are\nable to converse with the sitters in the circle, just as plainly as when\nin earth life.\n\n\nScientific Proof of Materialization.\n\nIt is not the purpose of this book to prove the existence of mediumistic\nphenomena--rather it points out the means and methods whereby the\nstudent may obtain such proof for himself or herself. But it may be\nsuggested here that the sceptic may find an abundance of proof of the\ngenuineness of materialization phenomena in the records and reports made\nby eminent scientists, statesmen, and others. Particularly, the report\nof Sir William Crookes, the eminent English scientist, will furnish such\nproof to the inquirer who demands \"scientific proof\" before he will\nbelieve anything out of the usual. Sir William Crookes has given\nconvincing evidence of the genuineness of spirit materialization, even\ngoing so far to offer records of the weight of materialized spirits, and\ntheir photographs taken by him--in some instances the photographs\nshowing the forms of both medium and spirit materialization.\n\n\nHow to Conduct a Materializing Seance.\n\nIn sitting for materialization, the circle should maintain the same\ngeneral demeanor that it observes at other times. Silence or dignified\nconversation may be indulged in, but joking or levity should be\nforbidden. Hands should be held, and reverent singing indulged in. It\nshould be remembered that this phase of mediumistic phenomena is not\nsomething apart and distinct from the lesser phases which have been\ndescribed in detail in this book. On the contrary, it is simply a matter\nof degree, and the same general principles underlie all phases of\nmediumistic phenomena. Therefore, it is not necessary to repeat the\ninstructions regarding the conduct of the circle, or the rules for the\ndevelopment of the medium. Read the earlier chapters for the same, which\nare equally applicable in this place as in the places in which they\noriginally appeared.\n\n\nTrumpet Mediumship.\n\nIn what is known as \"trumpet mediumship,\" the sound of the voice of the\ncommunicating spirit is increased in power by the use of a trumpet\nshaped arrangement of paper, card-board, tin, or aluminum. There is no\nparticular virtue in the material used, and anyone may make a\nserviceable trumpet out of heavy paper or thin card-board. The principle\nof the use of the \"spirit trumpet\" is precisely that of the well-known\nmegaphone, i.e., it MAGNIFIES the sound, and increases its carrying\npower. A spirit speaking in the faintest whisper through the trumpet is\nenabled to have its voice heard plainly by those present in the circle,\nwhere otherwise nothing would be heard. Often the spirit force is so\nstrong that it will pick up the trumpet and carry it around the circle,\ntapping the various members thereof, and whispering through it into the\near of some particular members. Weak spirits, therefore, who are unable\nto make themselves heard in the ordinary way, often employ the trumpet\nwith effect in seances. When the trumpet is used, it should be placed on\nthe table, awaiting the use of the spirits.\n\n\nSpirit Playing on Musical Instruments, Etc.\n\nThe spirit forces also sometimes will see fit to play upon musical\ninstruments placed in the cabinet with the medium, the guitar, mandolin,\nconcertina, accordion, etc., being the instruments preferred in such\ncases. Of course the sceptics will claim that the medium may play the\ninstruments himself or herself, and thus give ground for the claim of\nfraud; consequently in the case of public seances, and many private\nones as well, the medium will insist upon having his or her hands tied,\nand other precautions taken to eliminate the possibility of fraud and\ndeception. Such precautions are in no way a reflection upon the medium,\nand are, in fact, demanded by many mediums as a matter of self-respect,\nself-protection, and the cause of truth. In many cases in which the\nmediums were entirely lacking in musical education, knowledge, or\ntraining, the spirits have performed skilled selections of music upon\nthe instruments in the cabinet.\n\n\nIndependent Slate Writing.\n\nWhat is generally known as \"independent slate writing\" is a very\ninteresting phase of mediumship, and one of the peculiarities thereof is\nthat such phenomena is sometimes produced through mediums who seem to\npossess little or no mediumistic powers in other directions. In\nindependent slate writing there is no employment of the hands of the\nmedium by the spirit to form the letters, words, and sentences of the\ncommunication. On the contrary, the writing is done directly by the\nspirit forces, independent of the organism of the medium. Of course the\npsychic power of the medium and his vital energy as well is drawn upon\nby the spirits in producing this form of manifestation, but the medium\nis sometimes seated out of reach of the slates and in no case actually\ntouches the pencil.\n\n\nThe Slate Writing Circle.\n\nIndependent slate writing is performed as follows: The circle selects\ntwo common slates, or else one folding slate. A small bit of chalk, or a\ntiny piece of slate pencil is placed between the two slates, the latter\nbeing then placed tightly together, and then bound with thick, strong\ntwine--in some cases the ends of the twine are fastened with sealing\nwax. This trying and sealing is for the purpose of eliminating the\nsuspicion of fraud or deceit, and for the purpose of scientifically\nestablishing the genuineness of the phenomena. The bound slates are then\nplaced on the table in the middle of the circle. In some cases the\nmedium rests his hands on the slate, and in other cases he keeps his\nhands entirely away from them--the phenomena itself evidently being\nproduced with equal facility in either case. A written question may\neither be placed inside the slate on a small bit of paper, or else\nsealed and placed on top of the tied slates. In some cases the\nscratching sound of the pencil may be heard proceeding from the tied\nslates, while on others no sound is heard while the writing is being\ndone. When the slates are opened, at the end of the seance, the slates\nwill be found to contain writing--the answer to the question, or else a\ngeneral message to the circle--the writing sometimes consisting of but a\nword or two, while in other cases both of the inside surfaces of the\nslate will be found to be covered with writing. It often requires quite\na number of sittings before this phase of phenomena is secured; in many\ncases it is never actually secured in a satisfactory form.\n\n\nSpirit Paintings.\n\nThere are cases of record in which crayon drawings have been produced on\nthe slates by enclosing small bits of various colored crayons therein\nwhen the slates are tied together. Again, oil paintings have been\nsecured on the slates, after small dabs of oil paint of various colors\nhave been placed on the inside surface of the slates, a little linseed\noil being poured on each.\n\n\nFraudulent Slate Writing.\n\nSlate phenomena has been brought into some degree of discredit and\ndisrepute during the past ten years or more, by reason of the fact that\na number of unscrupulous \"fakers,\" or bogus-mediums, employed a system\nwhere this class of phenomena was counterfeited by trick methods. But,\nas all careful investigators of mediumistic phenomena well know, some\nwonderful results are still obtained, quietly and without publicity or\nnotoriety, in many family or private circles. In this case, and in many\nothers, the very best mediumistic phenomena is often produced in those\nfamily or private circles, where mutual sympathy, harmony, and spiritual\nunderstanding prevail, and where there is an absence of the sceptical,\ncavilling, negative mental attitudes, which tend to interfere with the\nfree flow of spirit power and the degree of manifestation. The tiny\nflame burning on the family altars and in the private shrines serve to\nkeep alive the Light of the Spirit, which is too often dimmed by the\npublic glare of counterfeit and sensational exhibitions of so-called\nspirit power.\n\n\nPractical Advice to Developing Mediums.\n\nThe young developing medium who has read the foregoing pages of this\nbook will in all probability soon discover just what phase of mediumship\nis best suited for his natural powers, temperament and psychic\nconstitution. As his innate psychic powers unfold and develop he will be\nalmost instinctively led in the particular directions in which these\npowers may find the opportunity for the best form of expression and\nmanifestation. And, at the same time, the spirit friends which the young\nmedium will have drawn to himself will have discovered, by means of\nexperimentation, just what phase of mediumship the young medium would\nbest develop in order to convey the messages and communications from the\nspirit side of life. The following bits of advice from mediumistic\nwriters of good standing will, however, perhaps serve to make the path\nclearer for the young medium who is reaching out toward the best and\nmost efficient form of manifestation of the powers which he has found\nare within himself.\n\n\nNeed of Special Development.\n\nA writer says: \"As a general rule, the best results of mediumship are\nsecured by special development along the lines of natural aptitude. A\n'Jack of all trades is master of none,' and such a one is a failure in\nmediumship as in anything else. You may find it helpful to visit a\npublic medium who is already developed, and who can examine you and give\nyou insight into your natural psychic powers, and counsel you regarding\nyour qualifications and aptitudes, and tell you what to do. But do not\nattach too much importance to directions received in that way, because\nso much depends upon the knowledge and power of the operator. One spirit\nmight use you with success in one direction, and another in some other\nphase; just as one mesmerist may make a subject clairvoyant when\nanother has previously attempted to do so and failed. Nothing but actual\nexperience will settle that point. If, however, after a reasonable\namount of patient devotion to the experiment you do not succeed, or are\ndisappointed with what has been done, it will be advisable to effect a\nchange in the conditions. A dissatisfied state of mind is a dangerous\none. You may, if you choose, sit by yourself, and try to obtain table\nmovements, or to get 'automatic' or passive writing. You can make\nexperiments in psychometry or try crystal gazing, or endeavor to\nvisualize and to become clairaudient, but we should not advise you to\nsit alone and invite spirits to put you into the trance. It is better to\njoin some good private circle.\"\n\n\nAdvice to Discouraged Mediums.\n\nA writer gives the following excellent advice to young mediums who have\nbecome somewhat discouraged at their lack of success, and slowness of\nprogress: \"You have been already informed that you are a medium, and\nthat if you sit you will develop special gifts. But you may say: 'I have\nsat, and have not developed as I was assured I should.' That is quite\nprobable. The medium whom you consulted may have misjudged your\ncapabilities; the spirit may have estimated what he could have done with\nor through you, and, from his point of view, may have been perfectly\naccurate; but possibly the spirits who have endeavored to develop you\nwere unable to succeed. People often say: 'I have been told many times\nthat I should make a good medium, but I have not had satisfactory\nresults.' When we hear such statements we are prompt to ask: 'Have you\nsat for development for any length of time in a harmonious and congenial\ncircle? You cannot expect growth unless you give the requisite\nconditions. You might as well anticipate a harvest without sowing the\nseed--just because you bought a sack of wheat! The marvelous results\nachieved by expert acrobats and athletes are due to their indomitable\ndetermination to succeed, and their steady and continuous training of\neye, and muscle, and nerve. They concentrate their attention and focus\nall their powers, and are at once temperate, patient, and persevering in\ntheir experiments. The same spirit of devotion; the same firm attitude\nand watchful attention to all the details; and the same observance of\nthe conditions, physical, mental, moral, and spiritual, are needed if\nyou would educate yourself and become a fit and serviceable instrument\nfor exalted spirit intelligence to afford humanity the benefit of their\nexperiences \"over there.\"'\"\n\n\nAvoid Cross-Magnetism.\n\nA popular mediumistic writer has given the following excellent words of\nwarning to young mediums: \"Do not go into public promiscuous 'developing\ncircles.' There is always a danger of 'cross magnetism' and disorderly\nmanifestations in such gatherings. Owing to the mixed and inharmonious\nmental, moral, and physical conditions which necessarily exist where a\nnumber of strangers and curiosity seekers are attracted, you run the\nrisk of being affected by undeveloped, unprincipled, frivolous,\nmercenary, self-assertive, or even immoral spirits, who, being attracted\nto such assemblies, seek to influence incautious and susceptible people\nwho ignorantly render themselves liable to their control. The people\n'on the other side' are human beings of all grades; they are not morally\npurified by passing through the death-change; and as we are constantly\nsending into their other state 'all sorts and conditions of people,' you\nneed not be at all surprised if you get into intercourse with the vain\nand foolish, the unreliable and pretentious, or the selfish and sinful,\nif you indiscriminately open the doors of your psychic self and give a\nfree invitation to any spirit 'passer by.'\"\n\n\nAvoid Psychic Absorption.\n\n\"You can waste your time, and you can sit in circles, absorb all kinds\nof psychological influences, exhaust your own, and in many cases become\nso filled up with contending influences that you are in a state of\npsychological fever all the time, or so exhaust yourself that you will\nbecome as limp and useless as a rag. This is not the way to use the\nopportunities you have; and you should avoid the injudicious,\npromiscuous, and insane methods of development of many who are extremely\nanxious to develop you as a medium, and who often bring discredit upon\nthe subject of mediumship, and do no one the slightest practical\ngood--not even themselves. We admit that the motives of those who\nconduct public promiscuous developing circles are good in most cases,\nbut their methods are frequently 'injudicious'--to put it mildly. Under\nordinary circumstances, your own pure purpose and the spirits who are in\nsympathy with your exalted desires and intentions, are sufficient\nsafeguards against the intrusion of low, mischievous or malicious\nspirits, but you should not venture into conditions which require the\ntrained and disciplined will, and the influence of wise and powerful\nspirits to protect you against danger, until you have acquired the\nability to render yourself positive to the psychic spheres of\nundesirable people, both in or out of the physical body, and can\nvoluntarily become passive and responsive to the true and trustworthy\nfriends whom you know and love.\"\n\n\nThe Stewardship of Great Powers.\n\nWe can not hope to more fitly close this book devoted to the brief\npresentation of the facts of the psychic world, and the world of spirit,\nthan by quoting the following words uttered by a faithful laborer in the\nvineyard of spiritualism: \"Spiritualism helps us to understand the\n'unity of spirit' and 'the brotherhood of man' in the divine\nrelationship wherein the greatest among us is the servant of all. The\npossession of great gifts is an added responsibility. We are only\nstewards of our powers on behalf or others, and our desire to gain\nknowledge and influence should be vitalized and dignified by the\nintention to use them to help, teach, and serve our fellows, and in such\nservice we shall ourselves be blest.\"\n\nFINIS.\n\n  +--------------------------------------------------------------+\n  | Transcriber's Notes:                                         |\n  |                                                              |\n  | Page 3: Interpretating amended to Interpenetrating;          |\n  | Tranformation amended to Transformation. \"Unchartered        |\n  | Seas\" _sic_                                                  |\n  | Page 4: Varities amended to Varieties                        |\n  | Page 5: Full stop added after VII; Temperment amended to     |\n  | Temperament; It amended to Is                                |\n  | Page 6: Phosphoresece amended to Phosphorescence             |\n  | Page 7: preceived amended to perceived                       |\n  | Page 9: \"Subnormal\" _sic_; Byond amended to Beyond;          |\n  | opening quote marks added to \"supernormal\"                   |\n  | Page 19: \"subdivisions, and sub-divisions\" _sic_             |\n  | Page 20: occulists amended to occultists; terrestial         |\n  | amended to terrestrial. Missing closing quotes for           |\n  | quotation addedafter 'radiant energy.' \"Several great        |\n  | class\" _sic_                                                 |\n  | Page 23: Kellar amended to Keller; duplicate \"have\"          |\n  | removed                                                      |\n  | Page 24: Kellar amended to Keller                            |\n  | Page 28: interpretating amended to interpreting; pagaent     |\n  | amended to pageant                                           |\n  | Page 29: preception amended to perception                    |\n  | Page 30: duplicate word \"of\" removed                         |\n  | Page 34: One instance of Ochorowicz, one instance of         |\n  | Ochoriwicz. Left as is                                       |\n  | Page 37: second comma in 400,000,000,000,000 removed;        |\n  | beyound amended to beyond; tremblngs amended to              |\n  | tremblings; eough amended to enough                          |\n  | Page 40: wthout amended to without; phenoment amended        |\n  | to phenomena                                                 |\n  | Page 41: Roetgen amended to Roentgen                         |\n  | Page 42: senes amended to senses                             |\n  | Page 45: duplicate line of text removed                      |\n  | Page 50: menium amended to medium                            |\n  | Page 51: transfrence amended to transference                 |\n  | Page 54: thought-wives amended to thought-waves              |\n  | Page 57: coldenss amended to coldness                        |\n  | Page 61: pheonmena amended to phenomena; beenficial          |\n  | amended to beneficial                                        |\n  | Page 63: a amended to at                                     |\n  | Page 66: resistence amended to resistance                    |\n  | Page 68: implicity amended to implicitly                     |\n  | Page 84: infinitessimal amended to infinitesimal             |\n  | Page 85: antedeluvian amended to antediluvian                |\n  | Page 92: Certain amended to Certainly; ont amended to not    |\n  | Page 94: mainfested amended to manifested                    |\n  | Page 99: Symbollic amended to Symbolic; symbollically        |\n  | amended to symbolically; sudent amended to student           |\n  | Page 101: rendiiton amended to rendition                     |\n  | Page 103: self-stupefication _sic_                           |\n  | Page 105: very amended to vary                               |\n  | Page 109: occultist amended to occultists                    |\n  | Page 120: \"There is ... many degrees\" _sic_                  |\n  | Page 123: unforseen amended to unforeseen                    |\n  | Page 126: Section heading Absolute Time relocated from       |\n  | middle of paragraph; unescapable _sic_                       |\n  | Page 135: being amended to beings                            |\n  | Page 136: Spritualism amended to Spiritualism                |\n  | Page 137: enlighted amended to enlightened                   |\n  | Page 138: adherance amended to adherence                     |\n  | Page 145: perseverence amended to perseverance;              |\n  | unconciously amended to unconsciously                        |\n  | Page 155: occulists amended to occultists                    |\n  | Page 160: produtcion amended to production                   |\n  | Page 170: genearly amended to generally                      |\n  | Page 174: Missing full stop added                            |\n  | Page 174: fundmental amended to fundamental                  |\n  | Page 182: \"Materializations follows\" _sic_                   |\n  | Page 185: parthway amended to pathway                        |\n  | Page 186: \"modus operana\" _sic_                              |\n  | Page 187: apostrophe added to others                         |\n  | Page 190: \"personal composition\" _sic_                       |\n  | Page 203: uninterupted amended to uninterrupted;             |\n  | Psyschic amended to Psychic                                  |\n  | Page 210: meduim amended to medium; coures amended to        |\n  | course                                                       |\n  | Page 213: \"finnicky\" and \"finnickiness\" _sic_                |\n  | Page 215: senuous amended to sensuous                        |\n  | Page 219: healings amended to healing                        |\n  | Page 223: phychic amended to psychic; \"subject is\"           |\n  | amended to \"subject if\"                                      |\n  | Page 225: comma after auto replaced with hyphen              |\n  | Page 232: showe amended to show                              |\n  | Page 235: super-senous amended to super-sensuous             |\n  | Page 236: Condtiion amended to Condition                     |\n  | Page 243: himeslf amended to himself                         |\n  | Page 249: how amended to now                                 |\n  | Page 252: \"clear and,\" amended to \"clear, and\"               |\n  | Page 256: indicte amended to indicate                        |\n  | Page 260: showly amended to slowly                           |\n  | Page 265: materilaization amended to materialization         |\n  | Page 267: mediumsistic amended to mediumistic                |\n  | Page 268: phemonea amended to phenomena                      |\n  | Page 269: accordian amended to accordion                     |\n  | Page 270: State amended to Slate                             |\n  | Page 276: ignoranty amended to ignorantly                    |\n  |                                                              |\n  | Small inconsistencies between the Table of Contents and      |\n  | the section titles, such as spelling, capitalization and     |\n  | hyphenation have been retained. In addition to these the     |\n  | following discrepancies are here noted, but have been        |\n  | retained:                                                    |\n  | Page 3     Part I      In the Table of Contents              |\n  |                        Super-sensible Vibrations should      |\n  |                        be followed by The Higher Vibrations. |\n  |                        The Higher Senses of Man is The       |\n  |                        Higher Senses of Men on page 21.      |\n  |                        In the Table of Contents Discovery    |\n  |                        of New Worlds should be followed by   |\n  |                        Transcendental Senses.                |\n  |            Part III    The Categories of Thought is titled   |\n  |                        The Contagion of Thought on page 56.  |\n  | Page 4                 In the Table of Contents Repelling    |\n  |                        Adverse Influences should be followed |\n  |                        by Neutralizing Psychic Influences.   |\n  |            Part IV     Classification of Clairvoyant         |\n  |                        Phenomena is Classification According |\n  |                        to General Distinctions on page 81.   |\n  |            Part V      In the Table of Contents Absolute     |\n  |                        Time should be followed by:  The      |\n  |                        Occult Hypothesis. \"The Prophecy of   |\n  |                        Cazotte.\" The Dinner of the Elect.    |\n  |                        The Illuminatus. The Beginning of the |\n  |                        Prophecy. The Shadow of the           |\n  |                        Guillotine. The Fall of the Great.    |\n  |                        The Fate of Royalty. The Fulfillment  |\n  |                        of the Prophecy. Other Historical     |\n  |                        Instances. The Eternal Verities.      |\n  | Page 5     Part VII    Spirit Impersonation is titled Spirit |\n  |                        Inspiration on page 165.              |\n  |                        Inspirational Speaking is titled      |\n  |                        Inspirational Writing on page 168.    |\n  |            Part VIII   In the Table of Contents The Jacob's  |\n  |                        Ladder of Communion should be         |\n  |                        followed by The Attainment of         |\n  |                        Excellence.                           |\n  | Page 6     Part IX     Difficulties Among Spirits is         |\n  |                        Differences Among Spirits on page     |\n  |                        215. In the Table of Contents         |\n  |                        Self-Protection for Mediums should be |\n  |                        followed by: Danger in Indiscriminate |\n  |                        Magnetizing. Detrimental Magnetic     |\n  |                        Influence. Mediumistic                |\n  |                        Auto-Suggestion. \"Psychic Sponges.\"   |\n  |                        Investigate Your Spirits. Spirits Are |\n  |                        Still Human Beings. Beware of         |\n  |                        Domineering Spirits.                  |\n  |             Part X     Impersonating Manifestations does not |\n  |                        appear in the text.                   |\n  |             Part XI    In the Table of Contents Spirit       |\n  |                        Paintings should be followed by:      |\n  |                        Fraudulent Slate Writing.             |\n  |                        Practical Advice to Developing        |\n  |                        Mediums should be followed by: Need   |\n  |                        of Special Development. Advice to     |\n  |                        Discouraged Mediums. Avoid            |\n  |                        Cross-Magnetism. Avoid Psychic        |\n  |                        Absorption. The Stewardship of Great  |\n  |                        Powers.                               |\n  |                                                              |\n  | Section titles sometimes end with a full stop, and other     |\n  | times not: left as is.                                       |\n  |                                                              |\n  | Quotation marks and hyphenation have generally been          |\n  | standardised. Where a word occurs an equal number of times   |\n  | as hyphenated and unhyphenated, both forms have been         |\n  | retained. Where two spellings of a word have been used (for  |\n  | example, magnetiser/magnetizer; skeptic/sceptic) both have   |\n  | been retained.                                               |\n  +--------------------------------------------------------------+","title":"Genuine Mediumship; or, The Invisible Powers","tradition":"scripture-revelation","translated_text":null,"word_count":72921}