CLAIRVOYANCE J. C.F. GRUMBINE ciass pr/3 z £ , (^ '2i Book. fxnyrightN /y/y COPYRIGHT DEPOSIT CLAIRVOYANCE THE SYSTEM OF PHILOSOPHY CONCERNING THE DIVINITY OF CLAIRVOYANCE ALSO A TREATISE ON Divination and Crystal Reading |3t J;C. F. GRUMBINE President oi " The College of Divine Sciences and Realization** and Author of "The System of Philosophy Concerning Divinity** FOURTH EDITION PUBLISHED BY THE ORDER OF THE WHITE ROSE BOSTON. MASS.- 1911 Entered according to an act of Congress, in the year 1911 By J. C. F. GRUMBINE in the office of the Librarian of Congress at Washington, D. C. Rights of Translation Reserved £CLA305953 CONTENTS LESSON I. Clairvoyance, Its Definition and Office , LESSON II. Clairvoyance, Its Nature and Law of Manifestation and Expression. The Trance LESSON III. Consciousness LESSON IV. Clairvoyance and Intuition Compared and Correlated LESSON V. The Spirit Limited in Matter LESSON VI. The Science of Optics, Materially and Spiritually Considered LESSON VII. Vibrations, Their Law in Relation to Light and Sight LESSON VIII. Spirit in Relation to Time and Space. The Sphere and Office of Matter LESSON IX. Spirit in Relation to Control. The Uses of Mag- netism and Electricity. Hypnotism LESSON X. Color, Its Definition and Meaning LESSON XI. Clairvoyance and Consciousness in Relation to the Spiritual Perception LESSON XII. How the Sensitive is Unfolded in Clairvoyance. The Spirit's Laboratory LESSON XIII. The Highest Aspect of Clairvoyance LESSON XIV. Crystal Reading. Divination TO THE STUDENT OF THE NEW PSYCHOLOGY. THIS work is both novel and unique in its subject- matter as well as in the treatment of it. It is original, inasmuch as it marks a new era in metaphysics and spirit- ual science. It is a book within a book. It is one of a series of Teachings which form, as the author sees fit to name it "The System of Philosophy Concerning Divin- ity," of which the "Philosophy concerning the Divinity of Clairvoyance or the Perception" is the second one of the series. Collectively, these Teachings establish a rationale of Divinity. The philosophy herein taught will satisfy the needs of those who recognize spirit, the spiritual na- ture and the spiritual life. Its merits will and must stand the test of the invisible yet omnipotent spirit which shapes civilization and reveals consciousness. There is a growing faith in the Divinity of man and his functions. Supernaturalism as theologically conceived is scientifically impossible, but re-defined, that is, given a spiritual and not a dogmatic interpretation, heralds the reality of the spiritual world and its unchanging law. Phenomena and noumena are correlative and coexistent in the sphere of causality. All is law, the embodiment and expression of law. The time will come when churchmen like Professor Drummond will not be sacrificed upon the altar where the saintly son of man inspired their works in his name. England, Europe and the United States have paid dearly, they will yet pay more dearly, for the blood of a conse- crated liberalism. The wine press is still red with the fruitage of a fading century and the new age is casting a crown for the prophets of future generations. The Voice is still heard in the Wilderness and will not cease its celestial monotone. The prophet has his mission, he must sow the seed, whatever the world may care for the har- vest. It is destiny, it is Divinity. Speaking of this omnipresent law of spirit, a reformer of note has written : "The inspired men are few. Whence their emanation, where and how they got their power, and by what rule they lived, moved, and had their being, we know not. There is no explication to their lives. They rose from a shadow and they went in mist. We see them, feel them, but we know them not. They came, God's word upon their lips; they did their work, God's mantle about them; and they passed away, God's holy light be- tween the world and them, leaving behind a memory, half mortal and half myth." So it is, and so it wil ever be, while their vision and work leaven and idealize society. It is this law which the author of this book seeks to make clear, to prove that the soul is the oracle of the Divinity. Inspiration may be misunderstood, even denied, yet it is the law of thought.* Were it otherwise, it could not be. All thought is inspiration in character, source and end, and when truly analyzed establishes not only a priori knowledge but the eternality of spirit. Thought is spirit vibration, and has its source, not in the brain, nor in any of its functions, but in spirit. To understand this, it must be realized that even organism has its origin in spirit. Organism and organs pre-suppose their spirit- ual prototypes. Man as an entity, immured in matter, is to be conceived spiritually as well as materially; he is to be considered, not as an inverted pryamid, but in his *See book on "Telepathy," by the author. true relation to what he is, as well as what he manifests, that is, what is externalized. Organism is what it is, be- cause soul is what it is. Never is man what he is be- cause organism is what it is. Spirit, the organizer and seat of intelligence makes not only organism but organization possible. Thus the brain is acted upon, never does it act per se. Organism obeys, never does it govern, spirit. The brain demonstrates the existence of spirit, not its evolu- tion or involution. Its office is to manifest spirit as a mirror reflects the image of a form. In itself it is non- existent, non-creative, non-evolutionary. Thought shines through it as light through a lens. The brain neither creates nor produces thought — it reflects it. Thought as the effect of spirit is two-fold in its mode of manifestation. Always remember it is of and from spirit. Experience is thought manifested. It is more than demonstration. Tuition is experience; intuition is divine inspiration. Tuition is inspiration objectified. A line of demarcation should be drawn between intui- tion and inspiration as universally or philosophically in- terpreted and understood. Intuition is the source of truth from within — this we designate Divine Inspiration. Thought from a spirit or from spirits in or out of the ma- terial form is personal inspiration. It is often induced by suggestion and hypnotism. When not so induced, it is the direct or indirect transference of thought from plane to plane, through medial and harmonial conditions. That inspiration is possible today, evidence of a vari- ous kind could be cited, all of which is unnecessary when the source of thought is fully understood. Every act of life forms the character of spiritual being. This is the lesson of error, the aim of evil, that the soul divinely potential should rise into its apotheosis. The exercise of organs, nerves, senses, faculties, mind, is for one purpose. All subordinate or collateral aims pay tribute to this purpose. It is to reveal spirit. It shines as the day star when all other orbs of light are destroyed. Spirit towers as a flame, unquenchable and divine, when all other fires are extinguished. It attracts as it fashions the ego in every plane and sphere, and it radiates the light that lighteth everyone that cometh into the world. It is the Divinity that unrolls the shadow of life and death, truth and error, love and evil, in objective and subjective spheres of expression. It is the interpretation of the unchanging Law, of the Logos of religion, of the unspoken word of Mystics, of the knowledge of Science. It is, it governs being. It is God. All success, material and spiritual, must be one with it or it fails in its ideals. No superficial planes or height of being will avail to make it other than a consuming flame when shadows play in its aureole. Civilization, progress, history, are measured by it. It is the absolute standard of light. As science is evidenced by facts, so Divinity is evi- denced by consciousness.* As drops of rain, as springs, creeks and rivers are sub- ject to the law r of gravity and all seek their level, so souls, in segregation and schools, move toward one end and one affinitization. Reality dictates the modes of spirit and psychic manifestations and expressions. Life in every plane and sphere is harmonial and the exact illustration *Mystical experiences are no less evidences of spirit as physical (sense) experiences are evidences of exterior facts. of the numerals in mathematical relations. Geometry is the science of the soul's progress in the light of the square, triangle, star or double triangle and sphere as algebra is the science of time and motion. Thus matter in time and space serves spirit and both reflect and obey the law of mathematics. The ethic of Mathematics is Religion as the ethic of Science is Inspiration.* When either mathematics or inspiration is comprehended, the conflict between spirit, and matter, religion and science, Spiritualism and Materialism, is at end. - All thought in forms of tuition, sense experience, in- tuition or divine inspiration, realization are predicates of the soul's progress. Progress means literally "going forth," and the path of life is literally egress from ignor- ance and unconsciousness into truth. Hence illumination is the attainment of Divinity or realization. The manifestation and expression of spirit are for this purpose and this purpose only. Culture must then be radical, spiritual, as well as artistic, social and political, if it shall fulfill the end of Being. Education must be comprehensive, must include the science of the soul as well as matter, must include the philosophy of inspiration, as Divinity teaches and reveals it, as well as sensuous knowledge; it must reach in as well as out for the sur- passing light of the eternal self, if it is to lead mankind to a real height or an absolute attainment of spirit. To exist is to live, as to die is to attain consciousness. All efforts for unfoldment should advance the spirit nearer to Divinity. Hence, all attempt to confer with the denizens of another world should be for higher understanding of *The student will read profitably the luminous work on "Geometry and Faith" by Dr. Hill, late President of Harvard University. the Law of Being. Every aspiration for spiritual or medial advancement, for the practical understanding and use of adeptship, whether of the mental or material phases should be for the purpose of realizing Divinity, of leading mankind to a knowledge of the truth. Let it not come to pass in this century, as it was written of the first when the humble Nazarene walked the earth, "the Light shone into the darkness but the darkness apprehended it not;" rather, let it be said "the exceeding glory of the Light shone so that men felt it to be good to radiate it." This is the light which is revealed in the unfoldment of clairvoyance, the philosophy of which is here taught. Enter the temple of the spirit without fear, with clean hearts, and bow at the shrine where Love dictates her inspiration, and as each lesson is given, in- breathe its inspirations and gradually the veils will lift from the outward eyes and the condition that conceals the spirit, even angels, aye, God, will be removed and you will be privileged to see with the eye of omniscience. May the symbol of the "White Rose" teach you that angel love will lead you from above as it will inspire you from within until all things are fulfilled. The Order of the White Rose. SPIRITISM AND DIVINITY. J. C. F. Grumbine. The following extract of a lecture printed in the Banner of Light (July 9, 1904), defines the difference between Spiritism and the System of Philosophy Concern- ing Divinity. Mr. Grumbine advocates the independent realization of Divinity and so has advanced the cause of pure Spiritualism and Theosophy. "The spirit is universal. A spirit is personal. The spirit obtains and is immanent in all spirits. Spirits could not exist for one moment without spirit. The personal spirit lives, moves and has its being in the universal spirit This distinction is important to realize, for it lies at the basis of the spiritualistic and the spiritual movement. If there is any life, power, love, truth in the universe, it is because in the personal spirit it forever suggests the universal spirit. Spirits are divine in their nature be- cause they are essentially spirit. They express and mani- fest whatever is in the spirit or of God. If God is spirit, then there is and can be no God out- side of the universe, in which spirit and spirits obtain. Spirit is the radiant center about which spirits swarm as moths about an incandescent electric light. So far (as spirits) can they go and no farther. Forms or organisms define and limit spirits. This de- finition or limitation does not affect the spirit or God. Spirits are finite, relative, temporal — but the spirit in spirits is infinite, absolute, eternal. Matter is the sub- 12 CLAIRVOYANCE stance (not the essence) of form because the mother (mater) of all separation, separateness, differentiation,- while spirit fashions and operates matter for expression and manifestation. Thus the Hindoo philosophy teaches that while to the natural man immured in the senses, matter seems to be reality, to the spiritual man, freed of the limitation of the senses, matter is an illusion, spirit is the only reality. The distinction, therefore, is made between phenomena and noumena, for the one is external and the other internal. Organism or form in matter, as a tree or a flower, is a phenomenon, but a thought, feeling, action, mind and affection are noumena. A spirit is to its body what a noumenon is to a phenomenon. This is the reason that the spiritual movement, as a religion and philosophy, has become popularly known as the spiritistic movement, dealing altogether with the science of noumena and phenomena, the one phase known as psychology, the other as physics. Spirits revel in noumena and phenomena. Be this as it may, the spiritual movement is as much greater than the spiritualistic (denominational or sec- tarian) or the spiritistic or personal movement as Universal Religion is greater than Unitarianism or Presbyterianism. All systems are good, but truth is impersonal and universal. Spiritualism is not new but old. The modern epoch is but a new chapter to the book which is still unfinished. Phenomena and spirits who manifest them are pretty nearly as old as spirit. Spirits excarnate operated in time CLAIRVOYANCE 13 of Jesus, Moses, Buddha and Zoroaster. No age has been free of their operations. Mediums, so called, are not a new race of beings, but freaks of nature, human organisms through whom abnormal phenomena occur. By the use of the word freak I attach no odium to the word or the person. Spiritistic phenomena take place in a psychic organism abnormally — hence the significance of the word freak. An abnormality is not something which is unnatural — it is a variation from the type or a reproduction of the type by a reverse process. It is the normal acting abnormally, as though one should live wholly in the normal world in a subjective or trance state. That would be freakish. All spiritistic noumena and phenomena are freakish. To further explain, lest someone be prejudiced, one's own mind and body are natural, therefore there is nothing ab- normal or unnatural about our mental functions and pro- cesses and physical life and organism. But if one's will should be so controlled by an extraneous spirit influence, so that our thoughts would not be our own, so to speak, and the phenomena of forms which appear in our pres- ence would be distinctly different from our own — they would be freakish or abnormal, although perfectly natural and governed by natural law. I personally accept spiritistic phenomena as facts. I never deny their existence, but the law regulating them is for us to determine, not to hypothecate. When it is said that man thinks or feels, he sees, hears, smells, tastes, in short senses, he does so because he is spirit. The senses and organs do not perform their functions without him. 14 CLAIRVOYANCE If he has a mind and a body it is because mind and body belong to spirits and are the vehicles of spirits — and are not the product of the dust. Their evolution depends upon their involution. He as spirit becomes an individ- ualized spirit, with a mind and a body. Now the spiritualistic movement has propagandized in behalf of spiritism, the mind and the body of mankind, through which the phenomena and noumeria of spirits have appeared and by which modern Spiritualism has be- come a graft on universal necromancy. The ideal of it was lost in what Emerson called a "rat hole revelation." What he meant was that Spiritualism is the revelation of the Being of God within each one and does not depend upon premortem or postmortem revelations, which are wholly personal in form and nature. Not that it is not good to know that incarnate and excarnate spirits can communicate with each other, but that it is best to com- mune consciously, spirit with spirit. We rejoice to know that the unseen world is so near and dear that our loved ones love us still and minister unto and help us, but they share with us the joy that the spirit, source of love and life eternal, has made it possible for life to be an ever present consciousness of being in which divine light is its splendor and divine love its benediction. They seek us to reveal to us God — our Divinity. They impress, influence, love and guide us that we may realize now and here that life is immortal, that the end of existence is not death, but life, abundant life, eternal life. This is the message of spirits to spirits, from the spirit in excarnate spirits to the spirit in incarnate CLAIRVOYANCE 15 spirits. Have we heeded the message or are we degener- ating? Is our Spiritualism to die, the movement to disin- tegrate, the sect to disappear, because we wish to simply know that spirits survive the change called death and en- joy their personal interviews and communications, without realizing that we are essentially infinite, eternal, absolute, because God is the highest and best in us and we, too, can say, "I am that I am!" This is the dignity and sublimity of our Spiritualism that no height is unattainable, no bliss impossible, no glory beyond feeling or seeing, and that Universal Re- ligion — pure Spiritualism is waiting for our recognition and consciousness. We are immortal, not because we are mortal, but because eternal, because we are gods — God's own being. We can unfold and realize the God life which is Divinity, to be, if not mediums or mediators through whom God as well as spirits can operate, then seers, self -illuminated men with the spirit of God shining through our eyes, men who have found in life now and here the paths of the angels, the way of immortality, the end of all existence which is freedom and bliss. FIRST PRINCIPLES. 1. Tranquilize the mental and material conditions by becoming at one with the spirit This is attained by ap- proaching the spirit in an aspirational or prayerful mood; by being receptive to inspirations as the earth is receptive to rays of light; by being passive, not negative in spirit, viz., positive to vibrations which play in the sea of materiality, and passive to vibrations which play in the sea of ethereality; by being calm and restful, not im- patient, anxious, worldly, selfish in your communion with spirit. Prepare, as it were, a mental state as smooth and lucid and as unruffled and unmarred by contrary vibra- tions as a placid bosom of a lake. Thus on or into the mind, as a mirror, the image of thought through the process of lucidity will appear. 2. The vision will be assisted in concentration by fix- ing the eye on a clear glass filled with clear water (aqua pura), or a crystal, and watching, as it were, the scenes that appear and disappear. This is simply suggested as an aid and not as a necessity for those whose minds are distracted and whose vision will not respond to the will or spirit. Place the glass or crystal on a stand and have about it, when impressed, fresh flowers. Sit a few feet from the stand. Change the water at each sitting. 3. Sit uniformly at stated times and place and three times a week, thirty minutes each time. Have the air in the room cool and fresh and free of all animal and vegetable impurities. CLAIRVOYANCE \7 4. Sit in a dimly lighted room. When sitting, correlate all impressions, that is, subjective neumona, with all manifestations, or objective phenomena, of the spirit. Ob- serve the lights, forms, faces, symbols, names, places, that are shown to you and watch the development or develop- ing process through which you are taken. Note how conditions are prepared for the reflection of an idea in the subjective mind and thence (through mind) on matter. Observe how faces, figures, etc., are formed out of the magnetic waves that play in your atmosphere and perceive how, by holding the thought, the spirit weaves about it a form or image and which, when fully manifest, becomes a thought form, an etherialization or materialization. Do not yield by obsession or desire to the thought forms which play in the sphere of darkness, yield only to the God in you. 5. Sit alone. Avoid promiscuous circles and influences. Sit with and follow the guidance of no mediums, lest your development is destroyed, the forces scattered and the guidance set at naught. 6. Sit when conditions can be best adapted to the w 7 ork at hand. The morning or evening hours are the best. 7. Sit facing the East, that you may be in line with the spiritual or ether wave currents which move eastward from the West. At night sleep with your head to the North by East. 8. Be uniform in diet, sleep, habits, recreations. 9. Use a vegetarian diet. Avoid, as far as it is possi- ble, meats, stimulants, tobacco, condiments, all greasy substances. 18 CLAIRVOYANCE 10. Live a pure, unselfish life, as spirituality has every- thing to do with clairvoyant realization. It furnishes a clear atmosphere for the spirit and thus extends the range of vision by furnishing a lucidity for definition and penetration. 11. Music is a valuable accessory and helps to bring about the necessary receptivity. 12. As unfoldment means a gradual attainment of Divinity clairvoyance is subject to the law that governs Divinity. Do not force results, but remember that though you are unaware, you through effort are reaching the end in view, and by holding the forces, co-operating with (and not by grieving) the spirit, you will attain to that soul elevation where, as in a mirror, the spiritual universe will appear reflected. This will be neither a mirage of the vision, nor a delusion of the senses, but a realization of Being. Go often with the Son of Man, the Teacher of Galilee, to the mountains and not only pray there but breathe the lessons of the heights. 13. Keep the body and clothes clean. 14. During the process of unfoldment, go where the best music and lectures may be heard and where paintings and scenery of a high order may be seen. Above all, live s* spiritual life, and keep close to the eternal self. A WORD ABOUT THE EXPERIMENTS. It is not intended that the experiments which follow each lesson should be applied abstractly. They should be tried often in all conditions of life and environments, as they are susceptible to manifold variations and im- plications. They are both esoteric and exoteric in char- acter and touch necessarily upon the field occupied by the System of Philosophy concerning the Divinity of sensi- tiveness. However, if the student will apply himself dili- gently to them, caring the most for successful results, and the least for pre-disposed prejudices as to their imprac- ticability or for the antecedent condemnation of the Mother Grundys of both Physical, Social and Phychologi- cal Sciences or the ipse dixit of self-elected infallibility, such spirit of research and consecration will bring its rewards. LESSON I. CLAIRVOYANCE. Its Definition and Office. In this series of teachings we shall not attempt nor seek to do the impossible. We are aware that clairvoyance, together with every other supernormal power of the spirit, is the potential possession of all beings. We are aware that, whatever may be its definition or office, it has its place in Nature, as is attested by the history of the alleged "miraculous", We are aware that though it is a faculty of the mind once denied by the agnostic and material scientist on the ground that spirit as such has no existence separable from brain or organism (which position has been proven false by the phenomena of hyp- notism, mind reading and telepathy), yet it is now ac- knowledged that clairvoyance is the psychic seeing, and hence a fact. The seemingly strange phenomena of clairvoyance, though declared by certain scientists to be the result of abnormal mental action or as the product of hallucination and hysteria, have made a pro- found impression on a more earnest class, who, like the eminent Prof. Alfred Wallace, Crookes, Zollner and Hare, have applied the most rigid material tests and found them to be just what they purported to be. The mental as well as the physical phases or forms of spirit manifestations respond to specific tests and prove by so doing their origin and place in Nature's phenomena. CLAIRVOYANCE 21 The spirit, whatever, may be the inductions of scientists as to its origin or composition, is; and by this we mean, it, as truly as any so-called element, has a sphere in the universe and is explicable by her unchanging law. By Nature, we mean the realm inclusive of all forms of life. Spirit demonstrates its being as well as powers through the medium of Nature, and by her causation or law, it expresses itself. Whatever it is, Nature receives the reflection of it in her realms of causes and effects. She is the sea in which spirit swims, as ether is the medium that permeates all matter, and into this sea, as a mirror, the spirit reveals itself. The consciousness manifests in Nature with no less concern for and obe- dience to Law as the elements and forces of Nature. Psychology, as well as physics, belong to Nature and her processes, and there is naught anywhere in the domain of being that is not comprehended by Nature. The difficulty in the way of a clear and perfect under- standing of spirit in the sphere and light of its phe- nomena has been, first, the limitations which men of science or theology placed upon Nature and the ability of Nature to reveal or manifest spirit through her pro- cesses ; and, secondly, the lack of perception of the interior workings or immanency of spirit by which the phenomenal world is established in and through the noumenal world. That there is causation in Nature, or that Nature her- self must be unchanging in her causation, follows the rejection of the alleged supernatural or interposition or interference of Deity; and that such is the true con- 22 » CLAIRVOYANCE ception of Nature, experience and knowledge prove; but, that in the consideration of causation, where there is unchanging law, science or theology should affirm the impossibility of spirit power as spirit manifestations exhibit it, that it is no part and corollary of this causation, is unquestionably presumptuous, if not prejudicial in the extreme. Excarnate spirits copy or plagiarize natural phenomena of causation in seances for the display of all kinds of materialization, and do so by a process they understand as a chemist combines the elements of hydrogen, sulphur and oxygen into sulphuric acid, or in a more simple way the atoms of hydrogen and oxygen to form water. This we call copying or plagiarizing Nature. The ele- ments exist and cannot be re-created by any spirit in- carnate or excarnate, but, through a knowledge of Na- ture, her law or processes spirits can combine and re- combine by Nature's own formulae. So, spirit manifes- tations of the seance room bear a likeness to the forms of Nature, inasmuch as they are fashioned after them, are, in plain words, materialized and de-materialized by compliance with her law. It takes spirit on either plane to effect the result. The question which we shall ask the materialist is, what does he know of Nature beyond the plane of vis- ible causes and effects which he terms Nature? He knows absolutely nothing. Without access to the knowl- edge which Spiritualism, illumination, intuition and clair- voyance give, he sees the shadowy or phenomenal side of life. He knows naught of another world or form of CLAIRVOYANCE 23 life beyond the change called death. He doubts, denies and condemns all revelations of super-sensuous knowl- edge. And what is said concerning the material forms of the spirit phenomena, plagiarized from Nature by excarnate spirits in the seance room of mediums is equally true of the higher order of phenomena, the mental, such as clair- voyance and clairaudience, which are higher interior phases of spirit phenomena. Seeing and hearing spiritually is not impossible when it is remembered that it is the only kind of seeing and hearing that is possible; but when even seeing or hear- ing is reduced to sense perception then is it at all strange that more spiritual forms of seeing should be accepted by those who are ready for the facts? Mankind no longer accepts but rejects the mythology of the ancients, but a spiritual religion has not become less a fact or need of the soul, by the disintegration and destruction of fetish- ism. So, also, in the realm of science and philosophy, sys- tems of thought have been constructed by noble minds and each made truth more possible. So to this same truth we turn for the definition and in- terpretation of clairvoyance. And, possessed of the facts or phenomena of clairvoyance we have a right to reject any system of religion, science, or philosophy that first repudiates them and then denies clairvoyance as impos- sible. This is the true scientific spirit that should charac- terize our attitude to truth and demand a conformity, not 24 CLAIRVOYANCE to dogmas of science or theology, but to facts, a readjust- ment of thought and thinking to the truth that must now as always shape its present and future definitions. Clairvoyance is, by definition, clear seeing. It is the awakened and awakening self -consciousness, and as such, broadly speaking, comprehends all that is symbolized by eyes, senses, faculties, intuition, mind and spirit. Among the Greeks it was likened to Apollo, who bore the flame of Jove around the world in a torch of piercing light, and by the Egyptians it was likened to the all seeing eye of Ra that never slept. Consciousness, which is the perfection of clairvoyance, is the most inclusive synonym that could possibly be employed to illustrate "seeing;" for between seeing and perceiving, or "seeing through" anything there is but a slight shade of difference of thought or meaning. To see anything, as the phrase is commonly used, is to see the outward form, and thus to understand the thing superficially; to see through anything is to see it not only in outward form but in essence, or as it is, and thus to perceive it and receive a true conception or defi- nition of it. Seeing thus leads to perceiving, and may be called the means whereby one sees. Yet what we here teach concerning seeing in contradistinction to perceiving must not be given a literal signification, but it must be taken in a broad, spiritual sense. Seeing is instrumental to perceiving, so far as material things, that is, their forms are concerned, but mind, soul, spirit, is basic to all seeing or perceiving. Organically the eye serves the so-called sense of sight; the sense of sight serves the mind ; the mind serves spirit, CLAIRVOYANCE 25 in all that outworks destiny. The spirit is seemingly du- plex and reflex in character and action, and by this we mean it is concerned with the natural objective and sub- jective spiritual sphere of life. The objective is compre- hended by the material and the subjective* by the spiritual universe- The spirit receives upon the mind, impressions and it perceives them, according to its lucidity or ability to realize them. Thus, while impressions from the spirit- ual universe are constantly impinging on the mind/just as impressions from the material universe are floating in through the organ of the eye or sense of sight or feeling (for the veritable blind can "see" by feeling and thus form definitions of objects), few, indeed, are able to de- fine such impressions or realize them as such, or even draw a line of demarcation between impressions that enter from the objective and those that enter from the sub- jective mind. This is due to the fact that only a few are expert in analyzing impressions. Many regarding the mind as wholly objective have been concerned only with what is external, the senses or the sense sphere of life. Cognition has as result been limited by the necessity of the case to sensuous knowledge, and the ocean of in- spiration has been regarded as a mirage of the mind, hav- ing no real existence in the desert of earth forms and life; whereas this very ocean is causal and fundamental to all that proceeds from or recedes into it. •Subjective and objective are terms employed to define the tw» forms of mind, objective which is sensuous, and subjective which tfr mpersensuous. 26 CLAIRVOYANCE The nature of the mind being at once recognized, more careful attention and scrutiny can be given to all that manifests itself in it; more than this, a deeper realization of consciousness and the far-reaching extent of clairvoy- ance can be had. If a definition of the forms of things as materially understood can be had through the objective mind and the outward vision or sense of sight, surely a definition of the forms of things as spiritually understood can be had through subjective mind and the inward vision or con- sciousness. If spirit is the eye that sees and perceives, then it has access to its own realm, that of spirit in the objective and subjective sphere and form. This is self- evident and follows the admission that the spiritual uni- verse is as the facts of life, of spirit excarnate prove. . This consciousness is the center of self-realization and of thought radiation. Here impressions meet, are re- ceived and perceived. This fact must be understood in the very beginning and the relation and principle of it thoroughly mastered or what will follow will be ambigu- ous and confusing. The mind is a lens of the spirit, but is spiritual in its character and composition, more so than the sensory, as the organ of the eye is the material lens of mind. Con- sciousness, in the final or absolute sense bears just such an intermediary relation to its various subordinate lenses in the spheres of spirit. CLAIRVOYANCE 27 The soul is the primate* or basis of all organism and when this is understood, it cannot be said that the ma- terial form of organism does not bear an integral rela- tion to the soul as a function of soul. The type is the basis; it establishes all of its forms which are but its manifestations, and from it as to it proceeds the multiplicity of relations which forms the network or system of its operations. The system of muscles, veins, nerves, might, in an organic sense, be construed to be complete, if you begin from primates, as perception, intelligence, will, spirit, or the functions of organism, such as the sensory, brain and heart, for which they stand; yet they are correlated in order of form to the type which more readily approaches and bears a simili- tude to organism as spiritually comprehended. None of them could act independently, and yet each does an in- dependent work. Neither of them could exist in the spirit independently and each has a specific office and work in the divine arrangement. So, in this way, a similar con- gruity and harmony of relation and action exist between the organ eye, the sense of vision and the sensory where the sensations of outward visions are collected, and the mind and spirit in the consciousness which is the basis of them all; the prototype is found in the spiritual counterpart which is, at once and simultaneously in action, the original basis of them. Thus, from spirit, the con- sciousness opens the mystic all-seeing eye, veiled by the ar- rangement which is defined by materiality, organism and material expression, and seeing becomes a physical fact 28 CLAIRVOYANCE Now could one see in the divine sense, the need of the eye, senses and mind would prove useless, but inasmuch as consciousness is awakened by the psychological process through which one passes in seeing, seeing thus through eyes, senses and mind, one becomes aware of himself, not only, to that degree that he is able to use and rise above them but to dispense with them altogether. By this we mean, one ceases to use them or they have served their office organically and functionally when the spirit awakens and the "I" in consciousness ceases to use an organ that is no longer helpful or necessary. Think of a life employing a sheaf, shell or chrysalis out of which, as from a sepulcher, it has risen into a resurrection of new and higher form of manifestation ! Think of a man cling- ing to the mind of childhood, after a higher and deeper consciousness has unfolded through the use of this same mind; think of a bird going back into the shell, after its wings have cut the air, and its eye has caught the ligtit of day; think of the spirit sighing to re-enter the womb of generative forms, after it has kissed the face of par- ent and received the caress of love from many friends, So, in like manner, not lost, but apotheosized, the soul enters through each form of organism, through even the mind into the consciousness of its Divinity. Organs and senses are necessary so long as the soul needs physical experiences. The fact is, that in the process of involution the mind with organism obeys the evolution of soul. All order and life, in expression, proceed by impulse and inspiration* CLAIRVOYANCE 29 Impulse! is born of the soul and shapes the sours apothe- osis, and each impulse is in numerical order and in the succession of impulses, one law governs each and all. It is as the corpuscles of the blood that obey the beating or impulse of the heart, or the waves of the ocean or its tides that follow the magnetic and electric seas which influx the worlds. Not chaos, but order, is Nature's law. And as in each atom the impulse throbs obedient to that in the galaxy, so, in like manner, the will of God or Nature (as you please) shapes and inspires all motion which moves in the loom of life. The eye conforms not only to the inspiration of the original type of consciousness (which is to be realized), but to that objective and subjective form of conscious- ness, the mind, which now is; or, vice versa, conscious- ness conforms to the extreme limit of it in materiality, the sense of sight or the eye, which see because mind is in touch functionally and organically with matter. The office of the eye is to serve spirit in this effort to realize consciousness. And in so doing, in seeing and then perceiving things in the objective and subjective hemi- spheres of mind, clairvoyance is attained. We necessarily draw a line of demarcation between clairvoyance and mediumship,* and clairvoyance as here employed in the thought of the enfolded and unfolding tlmpulse invariably suggests inspiration. All mentation is to awaken the soul. There can be no form of consciousness that is not inspired and fashioned by spirit. *Mediumship is organic and clairvoyance a supernormal and con- scious vision. 30 CLAIRVOYANCE ego in the consciousness; and yet, as there is no expres- sion of clairvoyance which is not at one with and de- ductive of consciousness, each has its place and serves a purpose. A clairvoyance which concerns the subjective mind as a clairvoyance that concerns the objective, merely for outward definition of forms is a clairvoyance of "seeing" but not a clairvoyance of "perceiving." Seeing is but beholding images of forms impressed upon the mind ; per- ception is realizing the purpose; and if appropriated, it is gaining lucidity of consciousness, by which a clear mys- tical vision of higher and deeper spheres, and planes of spirit and spiritual life may be realized. The student is advised to adhere strictly to this object of clairvoyant unfoldment and to seek for the attainment and advancement of this interior state of consciousness, wherein, is revealed the spirit and spiritual world and in which, as in the light of spirit can be seen, not only sub- jective and ideal forms of things, but their principle of action and their correspondence with outer forms. He that will climb to this height will be rewarded by the revelations of the spirit world, but he that loiters in the valley and will not ascend the mountain, who gazes at the heaven without and within through the fogs that intercept his terrestrial and celestial vision, will miss the object of these Teachings. Spiritual Clairvoyance will be the means of reaching the new heaven and the new earth, as defined by all true seers, and it will establish in each home an altar and a CLAIRVOYANCE 31 shrine where spirit communion may be enjoyed and where the angels, ministrant upon earth's children, may approach, that both thereby may receive the light and benediction of the skies, the co-operation of spirit all about us. FIRST EXPERIMENT. Place a crystal, or a glass of clear, crystal water on the table. Become very passive and receptive. Concen- trate upon it and observe the pictures that manifest them- selves. After the sitting note the same on paper and make comparisons with successive experiments. Be care- ful to note whether these pictures are from the objective or subjective realm. After the mental images have disappeared, and the eye is no longer occupied with or distracted by the re- flections cast upon the glass or water, the so-called sublim- inal self or ego functioning supernormally will lift the veil between the natural or objective and the spiritual world. The psychical will come first and then the mystic sphere where sense phenomena are at an end. LESSON II. CLAIRVOYANCE. Its Nature and Law of Manifestation. We teach that consciousness in the sphere and light )f clairvoyance and that clairvoyance in the sphere and fight of consciousness are fundamental to a definition and Realization of being. _ We have sought to show how as the consciousness is unfolded, both seeing and perceiving become more marked and extended, if not more penetrative and piercing in the active, objective and passive, subjective mind. What obtains in one sphere and plane of vision, so far as the nature of clear seeing or clairvoyance is concerned, obtains with precisely the same purpose in more interior spheres and planes. There may be a variety of mani- festations in the one mode or many modes of expression of clairvoyance, yet never do the manifestations outgrow the purpose of them, never does the expression exceed in sovereignty the end which it subserves. What is true i)i optics, or the physical science of seeing, is true also lof consciousness. Consciousness is spiritually expressed ,-as the outward eye is materially manifest, but on a more Spiritual plan of correspondence. This must be to ensure or to establish perfect unity of action. As in mechanics, there is co-ordination existing between the principles of dynamics, and the instruments through which these prin- ciples operate, between motion and matter, the mind of man 34 CLAIRVOYANCE and the machine which he uses; so between the eye, the brain and the mind, in the larger sphere of the spirit, there is unity of design, purpose and action. If this is so, then^ the eye should reflect in materiality all that is potent in consciousness. So it does, but scientists are slow to accept such occult correspondencies. The nature of consciousness is seen in each function, or instrument which it uses, and as each function is an integral part of the human organism in which and through! which the spirit operates, the correspondence between) consciousness and the eye is only perceived when correctly, defined by and correlated with spirit which the organism subserves as it foreshadows. The office of the e'ye reveals the law and defines the nature of mind and consciousness. The eye becomes the symbol of the nature of clairvoyance. For if in or by it; consciousness is manifest, then the purpose of conscious- ness, as we understand it, in the light of clairvoyance, will be organically symbolized by the eye. Deeper and broader the vision may become, but the relationship will be the same. The eye is the citadel where "you," the personality, is posited to receive the impressions which play upon and\ enter your sphere of vision. "You" see and perceive them, and in so doing, reveal the power of spirit and conscious- ness in the light of clairvoyance, as well as normal seeing. Two conditions enter into the ability of seeing, in the objective and subjective mind, in the material and spirit- i ual universe. The first is "light" in the material, and,> second, light in the spiritual sense. The organ of seeing,! CLAIRVOYANCE 35 the eye, has no ability to see in itself; for if it had there would be no need of mind. It might, as a mirror hold images of outward things in its myriad of lenses, but these would vanish with its own disintegration; but, even in such instance, light is necessary for reflection. There is no reflection without light, which must give or make the reflection possible. Thus the eye could receive no image of outward things in darkness except darkness which is a form of light and holds concealed in it all definition of things. The light of the sun, moon and stars, or artificial light, is absolutely necessary for a material definition of things; and only where this light obtains can the mind cognize sensations which carry from the world of phe- nomena to the world of spirit the result of seeing. *But, on the other hand, expose the lifeless organism, the body vacated by the spirit, to the light of the sun, and when life is extinct the light of the world has no message to the spirit. The transition of the spirit from mortal life puts an end to both sensation and seeing, as literally understood, and this light, which makes a definition of things possible, has served its purpose, so far as this per- son is" concerned. The material body does not feel, and while light plays about old and decaying forms, the life or spirit receives none of its effects. It has reached a plane where the need of physical light has ceased. Eliminate in the problem of soul, the mind as the func- tion of the spirit, on which are impressed and through *Recent scientific experiments in photography of radio active bodies as uranium and radium, evidence the presence of a fine, subtile aura or light by which objects in the dark are susceptible to photographic impression*. 36 CLAIRVOYANCE which are preceived the sensations and images of sensa- tions from the outward world, and light, as thus re- ceived, would bring no message; but, by virtue of the divine arrangement of the organism to mind and spirit, not one ray of light is lost. As long as consciousness is expressed through the mind in organism, so long will the physical light serve its purpose. Some see little, others see more, as the degree of consciousness is realized, but the end is reached in all. There is, however, a perfect correlation and adaptability of rays of psychic light to rays which are supposedly phy- sical in character. For it is the rays of light from within the soul which, interblending with and correlating them- selves with the material rays of light, that make physical "vision" or seeing possible. Science must recognize sooner or later the light of consciousness as well as the physical light — one that is phenomenal and radiates the material universe, the other spiritual and prevades the spiritual universe. In sphere of law and action both reveal and subserve the same end. There is harmony existing between the eye and material rays of light, and the consciousness and the spiritual rays of light, and both interpenetrate each other; that is, each ray is immanent in the other. A child, in approaching knowledge from without, sees outwardly in the relations or definitions of things only that which the spiritual rays of light from within the soul inspire it to see. In other words, though the whole world is exposed to view by the light of the sun, it sees only what it is led to perceive. CLAIRVOYANCE 37 only what appeals to it. Thus experience waits upon inspiration and tuition upon intuition, and science upon revelation. Thus the development or education of the child is from within outwardly, both in seeing and perceiv- ing of objects. The light of consciousness is the light that never was on land or sea, because it has its residence only in the spirit, and must there be perceived and realized. It is called the Light that "lighteth every one that cometh into the world" because to spirit it is the light from within its own mystic realm. This light is the law of material light and dictates its phenomena. Its astral spectrum is uni- formly the same. Its colors though finer have the same signification. As there is one white light in both the material and spiritual universe, the nature of both are the same. Both interact harmoniously to reveal and declare consciousness. This light of consciousness makes clair- voyance the source or means of realizing truth. If the student will form two circles and in one place the sun at the center and in the other the spirit, through which the spiritual as in the other the material rays of light proceed, and make each degree a ray of light, per- meating the other in both circles, he will form a clearer conception of what is here taught by the inter-relation and correspondence of the two forms of light. Number one in the circle of the sun corresponds and interacts with num- ber one in the circle of the spirit, and ever in mathemat- ical order and geometrical progression. As the unchang- ing law destinates both circles, a turn from one towards 38 CLAIRVOYANCE two designates a higher unfoldment* of the ego. Be it not forgotten that one degree designates a spiral where spirit and matter interplay in this field of twofold light. The attainment of the soul's victory over matter is achieved by this transition in the circle of soul. Thus the expression of clairvoyance follows a purification of the ego from the necessity of experience because of ignorance into the consciousness of spirit and all that such con- sciousness involves. Clairvoyance is progressive. According to the diagram, which, if esoterically understood, will become the formula for solving history and civilization, the soul unfolds gradu- ally into the glory within itself. •'(Jnfoldment as here set forth signifies not a difference in kind but of degree of consciousness. Consciousness is qualitatively the same. SECOND EXPERIMENT. Sit in quiet concentration of spirit and form in the mind's eye an image of some one near and dear to you in spirit. Watch its formation and appearance and no* tice how it gradually becomes a spirit impression. Ob- serve, how it clothes itself in the habiliments of spirit, and in the picture there are scenes presented. Try this experiment over and over and again. The transition from sense to spirit will be made and you will enter the sphere of spirit at will. At first these exercises will appear imaginative but that impression will soon pass away. Sub- jective mentation of the highest and sublimest order which is the purpose of the experiment will take its place. The seeking of sensuous phenomena is the one serious handicap to the realization of Divinity. Divinity alone can and must be realized by Divinity. LESSON III. CONSCIOUSNESS. Consciousness is not dual, complex or multiform, but complete, integral, perfect. The degree of expression or realization of consciousness depends upon the sphere in which the ego manifests or expresses itself, but conscious- ness is ever the same. The question as to whether the object exhausts the subject as du Prel has luminously an- swered in the negative is one which touches not con- sciousness, but the ego itself. Consciousness as Divinity which it reveals maketh no veils or shadows. Forms which veil and reveal it are conditions which neither Divinity nor consciousness impose upon itself, but which show the state of the self as to its attraction or repulsions, the spir- ituality or materiality of what it loves. States and condi* tions of consciousness are external to consciousness and are not a part or a definition of consciousness. Con- sciousness may be reflected or refracted because of them, but it itself remains and is ever the same. It touches the object, that is, the forms of the thing or reality at and from the subjective or spiritual side, and therefore it must be said that the ego is never free of consciousness nor is consciousness ever absent from the ego. Whether the ego objectifies or subjectifies itself, that is, whether it is at the circumference or centre of being, that which makes it aware or is aware of itself, is consciousness, as complete, full and perfect then (as to the time or state) there (as to place or plane) as in CLAIRVOYANCE 41 the Eternal and Absolute. This is why the word means literally "to know together, collectively, synthetically or as touching all relations" the ego, and for no other reason than that the ego may realize that it is and is not created or fashioned out of its forms. The mind and the intelligence are not consciousness, although neither could be without it. The mind is a con- dition of consciousness which becomes a veil, concealing and never revealing it. It, as a house divided against itself, has no coherence, permanence nor power in itself. It reflects and refracts consciousness and yet so subtile, occult, penetrative and mystic is the relation of the mind to it that the ego can pass from the sphere of it to the object or subject, deal with reality or with form, can commune with Divinity or spirits or communicate with matter with- out losing its identity. Indeed, the theme of conscious- ness is that the ego may always be self-realized, aware of itself whatever it does and whatever it is. Few philosophers have assigned to consciousness so divine an attribute or placed it as it is placed by "The System of Philosophy Concerning Divinity," as the priori realization of the Divine, neither sequential nor conse- quential in nature or content, but eternal and absolute. The alleged partition (which is hypothetical) of con- sciousness into the sub, hyper and superstates, into normal and supernormal and into such states as are defined by the words clairvoyant, clairaudient, clairsentient, entranced and luminous, the awakened, unawakened and potential consciousness, have to do with the ego and its sphere and plane of action. The ego has within itself the ability to 42 CLAIRVOYANCE veil itself and thus by these self-imposed conditions enter into planes and spheres of maya. Maya is a Sanscrit word which means appearances, phenomena, illusions, evolution, matter, unreality, and has to do with that which is ever becoming but can never be. But whether the ego is ex- ploiting itself in such action as decreases or increases its sphere of consciousness, as that sphere is relatively conceived, consciousness itself is not and cannot be changed. When the ego is self-declared and self-real- ized it is in the consciousness, for consciousness has to do with the Absolute alone. There is no state beyond it. Recent metaphysics has favored the use of the words subjective and objective as objective and subjective mind, as broadly defining the sphere and plane of the ego's ex- pression and manifestation. Yet, so much more is con- tained and implied in the use of the words that unless one holds to the central idea that consciousness is un- create and unchanging, objectivity will conceal rather than reveal the nature of consciousness. The noumena which appear in the two forms of objective and subjective mind afford a speculative and novel view of the relation of the ego to the natural or physical and the spiritual or superphysical world and have furnished matter for a re- statement of psychology, if not, indeed, for a new psychol- ogy. The ego in the sphere of the objective mind (mind must here and always be indentified with the object and the objective function of consciousness) is limited by the senses, and the mind as such is grossly made up of im- pressions received through the senses. Experience belongs to the ego, not to the mind, and at once has to do with CLAIRVOYANCE 43 the ego in the sphere of consciousness and Divinity. The senses may touch phenomena without apprehending, much more perceiving them, but when these impressions are ap- prehended by the spirit they then, and not until then, be- come resources or possessions of the ego, and are desig- nated experiences only when the ego becomes aware of them. Thus consciousness touches the object without los- ing its integrity or Divinity, and thus it evidences its im- manence in the object and objective world. Now a psychology which would assign to any function of the ego an office which does not belong to the ego or allow that any faculty, power or sense can act indepen- dently, is a pseudo system of psychology, for the ego, whatever may be its vehicles or functions, feels, thinks, wills, understands, realizes whatever touches it. This is its prerogative and not the prerogative of its faculties which are subordinate and subservient to it It can be said, following logically this line of reasoning, that it is the "I" that sees, hears, smells, tastes, touches, in short, senses anything and not the organ or sense, and that is what, at the very foundation of "The System of Philosophy Concerning Divinity," distinguishes Divinity a priori, from mind or organism as a vehicle or product if itself. This also is the dividing line between sense and intuition, mind and consciousness which will be made clearer as the teaching is unfolded. By the law of correspondence, consciousness is the same, that is, it is uniform in the subjective as in the objective mind, although the ego is dealing with a higher series of impressions, noumena or experiences. This series is as 44 CLAIRVOYANCE functionally and conditionally relative to the ego in the sphere of consciousness as are the coarser, sensuous im- pressions of the objective world. And such is the one- ness and awareness of consciousness that as all objects, so all subjects stand revealed in its light. The distinction or difference is in the degree of correspondence between a phenomenon (form) and a noumenon (thought) and the ego in the sphere of one undivided, single conscious- ness. If the object or the subject could change, create or destroy consciousness, how could the ego survive any one impression or experience ? The very law of its being com- pels consciousness to be forever the same, wherever and whatever the ego may be. And this state of conscious- ness is important to remember, for upon it depends the destiny of the soul. As all conditions suggest and cor- respond to states and all states suggest and correspond to consciousness, so the ego is never without a realization of that which recalls it to itself and assures it of its eternal, infinite, absolute Being. Any series of phenomena or noumena, however variable and incomparable from a psychological standpoint, does not disprove the Divinity or perfection of consciousness, but always asserts the principle by which the ego attains its apotheosis. Levitation does not oppose gravitation ; one is the law of spirit, the other of matter, and both are modes of one unchanging law; for matter is more pon- derable than spirit, as the word "gravis," which means "weight," seems to convey, and to use occult language, law is shown to exist for both, and that while matter CLAIRVOYANCE 45 goes down in the scale, so to speak, spirit goes up. The seeming opposition is removed when the law is shown to exist for both, and that matter and spirit obey that Law. Consciousness does not set at naught the object nor the subject with which the ego deals, but proves itself by obeying the Law which excludes the sub- ject when the object is dominant, the object when the sub- ject is dominant, or affords full realization to the ego when both object and subject are perceived, not as a dual- ity but in the sphere where God is all in all. THIRD EXPERIMENT. Realize how inspiration, intuition, thought, like a ray of light reveal consciousness. LESSON IV. CLAIRVOYANCE AND INTUITION COMPARED. AND CORRELATED. Intuition is one of the oracles of Divinity, of which consciousness is the broader term, which God uses in the dualized soul, the male and the female expressions, to re- veal guidance through the unchanging law. It can truly be designated the oracle of Divinity. Intuition is and has ever been associated with woman, and conscience with man and for the mystic reason, that woman symbolizes the passive principle and its correspondent in Divinity is divine inspiration (of which intuition is the oracle), while man symbolizes the active principle and its corres- pondent in Divinity is illumination. *The receptive prin- ciple is directly inspired and vitalized by celestial wisdom or love, while the active principle is directly inspired and vitalized by celestial power or will, while both are the mystic nexus or link (union through oneness, not differ- ence or differentiation) by which man and woman are united and married. Woman as the type of receptivity is the symbol of love in manifestation, or love in the function of maternity; man as the type of action, is the symbol of will in manifestation, or power in the function of paternity. Love in the woman is thus guided by in- tuition, while will in the man is led by conscience. Both oracles are the residence of omniscience and omnipotence, and as such are infallible and authoritative. *This is the exterior meaning of "the woman clothed with the sun." 48 CLAIRVOYANCE Intuition deals with the vision in the spheres and on the planes of the visions, while conscience deals with the voice on the planes and in the spheres of the voices. Intuition guides and inspires the intelligent principle of the self in objectivity or forms created by desire. It governs the reason and human instinct and oracles the truth in love. Thus is the will of God expressed through love, the logos of omnipotence to omniscience in the sphere of woman, the symbol of receptivity. Conscience guides and inspires the emotional principle of the self in objectivity of forms created by desire, governs the moral sentiment and human passion and oracles truth in power. Thus is the love of God expressed through will, the logos of omniscience to omnipotence in the sphere of man, the symbol of action. Woman, as the receptive principle of Divinity easily takes on negativity and be- comes what she is not — the exact form of nothing. Man as the active principle of Divinity readily takes on posi- tivity and becomes the opposite of what he is — the ver- itable form of chaos. There it a mystic meaning and not a sense of degradation attached to the words nothing and chaos as here used. And the reason why intuition is clothed in the form of the vision, symbolized in sacred literature as the woman clothed with the sun or the lightning, and conscience is clothed in the form of the voice or the thunder, is that God mystically appeals to woman in the sphere of light (intelligence) with the divine inspiration of truth, while God mystically appeals to man in the sphere of sound (feeling) with the illumi- CLAIRVOYANCE 49 nation of love.* This is true of generic or creative woman or man, but not true of woman or man, as the Madonna and the Christ. Here the self shines in the pure light of Being.t No attempt will here be made to refute the erro- neous statement of certain schools of philosophy, mor- ality and theology that there can be no exoteric or esoteric revelation of the unchanging law as now ac- knowledged practical by popular science and religion. In a priori teaching the spirit informs itself. It is self conscious, self led, self inspired, self realized. It remembers what it is, what it has been and is to be in the sphere where God is, and it can and will parallel and realize within itself whatever truth God reveals, has ever revealed or will ever reveal. This is the self's preroga- tive, that it is what it contains or possesses as an expres- sion or manifestation of itself or any self the world over. It is not here suggested nor implied that the self is always consciously omniscient, but this is unhesita- tingly affirmed, the self is never without consciousness in which the truth dwells as the sun in the empyrean. It can and will know whatever has been or will be known. This is self evident; and the evidence upon which the self rests its record and authority it within itself. Intuition is itself less dependent upon what it declares than what it is, because the record of itself can never *The great masters of music have been men and for the reason above cited. t Being is absolute. Existence is relative. Being stands for Oneness. Existence for differentiation. 50 CLAIRVOYANCE transcend the vision of which the record is but a reflec- tion. Thus no number or records of intuitions can create or establish intuition. As an experience can not produce consciousness which is the state of Divinity, so the lower series can never dissolve itself into the higher. Between spheres of thought and modes of self-consciousness there is a correspondence but the relation is one of degree only and not of kind. Between each sphere and mode there is a degree of separateness in correspondence which the system of correspondence itself creates and which disappears when thought and mode are absolved by the self-realization of the God consciousness. All that the self experiences, either in thought or mode of mind is of its ordination or destiny and this is what is implied by the phrase "system of correspondence. , ' Intuition has its office and fills it, without suffering a loss or receiving a benefit from that which is less or more than itself. Such is the divine order or arrangement that reason is dependent upon intuition for its authority and office and some philosophers have gone so far as to affirm that reason itself is an intuition. Number is an intuition because mathematics is the formula of Divinity in differ- entation of form. Reason corroborates but never sets at naught an intuition and while it is true relatively that science is founded upon reason, truth, which is the basis of science, is the source and law of intuition. Science is not knowledge until it reveals and declares the truth. CLAIRVOYANCE 51 Intuition as an oracle of Divinity is a sufficient guide in the affairs of life. It seeks to recover the personal spirit to the spirit and to have it realize that the ultimate of Being and action is within and not outside of the spirit. In the generic and individual sphere of being and life intuition is omniscient and therefore infallible and unfailing. And thus the church, the state and society must ever depend upon spirit and its vision and not the spirit upon them. From the spirit to a spirit or from spirit to spirits is the divine procedure and ordination of the one (Being) God as it differentiates into the many (existence) forms. And "The System of Philosophy concerning Divinity" teaches that God is one in many and can be followed and obeyed in the oracles of intu- ition where the ipse-dixit is no longer the past revelation carried over as a dogma into the present or higher life, but where it becomes the "I AM THAT I AM" in each soul, the source of divine inspiration, ever present and forever the same, sufficient unto and of itself for all human needs.t It is necessary that the student should have a clear per- ception and, so far as possible, an understanding of the re- lation which clairvoyance sustains to intuition. In a general way clairvoyance has been denned as the "per- ception" of the spirit, but as this word is vague, ambig- uous, and to some extent misleading, it will be wise to make the comparison between clairvoyance and intuition, more technical. tRama Krishna said God is in all men but all men are not in God. 52 CLAIRVOYANCE In the first place, whatever human nature manifests, that the spirit reveals and possesses. Naught can come through the mind or into the sphere of mind, without originating first in the spirit.* The type refers to the prototype. Human nature by phrenologists has been designated a faculty and is said to occupy a special place in the frontal brain, closely associated with the percep- tions. It comprehends the perceptions in the outward sense of the word and is closely allied with the vision, the individuality, the ego or spirit. The fact is that in human nature the first gleam of the more occult con- sciousness came, for here, as it were, Divinity prepared the way for and opened the door to the mystic realm of soul. In this function of mind the echo of the celestial voices first was heard and here the soul became aware, through both the subjective and objective form of spirit manifestations, of its own immortality. Human nature, however, is not a faculty. It is a term which designates nature humanized which is one in law with divinity. It is a phase of the ego which has to do with the material universe in its subjective and objective forms. Mark, there is a subjective and objective sphere to both the spiritual and material universe, and, the spirit has to do with both in the sphere of consciousness. Objective refers to whatever belongs to ethereality or materiality and has to do with planes of inhabitation and manifestation, while subjective refers to spirituality *Maya or illusion, a word prominent in the Vedanta philosophy. — a state of mind or objectivity, though negative and external, is rela- tive to spirit. CLAIRVOYANCE 53 and has to do with expressions of being or conscious- ness. Human nature is the extreme limit of conscious- ness, materially conceived or viewed, and is like the mind duplex, so to speak, in its workings and character. To illustrate, could you conceive of a mirror that could reflect what is within and without its own reflecting power, you would then have an idea of the power of the mind in general and of human nature in particular, as subjectively and objectively expressed. Here in the sphere of human nature the soul reaches out for the definition of reality and here it derives, by so doing, the definition of consciousness. It employs all that is potent in clairvoyance and intuition and at the same time shapes the objective by the subjective realiza- tion. In plain words, it derives by and through human nature the ability which is latent in consciousness and is expressed in the office of human nature, to enter deeper and still deeper into the uses and purposes of both clair- voyance and intuition. So that it comes to pass, in the natural evolution of human nature, as phrenology will attest, that such as are well developed in it are naturally both highly intuitive and clairvoyant, that is, they can exercise the more occult faculty of perceiving. The student should be guarded from accepting too broad an interpretation of even this statement, for we do not mean that one who simply acquires by seeing a knowledge of the world is to that degree more percep- tive, but we mean that as observation leads to generali- zation, and as a knowledge of one fact to a synthesis of 54 CLAIRVOYANCE many facts, so the changes in the mind takes place, as the law of human nature is fulfilled. Human nature is a possession and refers to a state of the consciousness. It cannot be acquired by any artificial "learning" or adaptability to environments, but, though latent and dor- mant in all, it must be evolved by the same law that rules clairvoyance and intuition. Some indeed, may be de- ficient in it but efficient in clairvoyance and intuition, but this deficiency is due to the fact that human nature has fulfilled its mission and has given place to what is higher and more absolute. This is and will be so as the human race evolves a higher and at the same time a more spiritualized self consciousness. Nature avoids ex- cesses and utilizes vacuum. She has no use for and need of superfluity. Whatever form has served its end, that she at once disintegrates and destroys. She adapts herself to the new conditions as spirit realizes its total conscious- ness. And as the end as well as tendency of evolution is toward synthesis or unity, from facts to truth, or from experiences or results to law, so she hastens toward one end in all her manifestation and expressions — one apothe- sis. All means lead to this end. The end of organism is consciousness in the sphere of reality or Divinity. Al- ways, however, does reality dictate and outwork the end through the seemingly variety of forms. As human nature reaches the sphere of clairvoyance or intuition, it ceases to be potent as such and yields to the sphere of the vision and capacity of spirit that it has attained. In other words, it becomes a capacity for seeing and perceiving, subject to a quicker and sublimer CLAIRVOYANCE 55 grade of vibrations and impressed with a more delicate, refined grade of light. The soul thus realizes psychic vision. Let it not be forgotten that all spirits in the un- foldment of grades and spheres of seeing and perceiv- ing are fundamentally subject to the law of human nature. It is in no sense true that highly intuitive and clair- voyant natures are such by a special dispensation of Divine Providence. God is no respecter of persons and what is for one is for all and what is possessed or mani- fest by one can be and is to be manifested by all. The unchanging law of Divinity holds all in its sphere.* The fact is, the races of mankind follow an inspirational law of progress, by which the unknown quantity be- comes the most known and the most understood. Jesus, Socrates, Appolonius, Buddha, Zoroaster, Hermes, all were apparently unknown quantities in the progressive order, for it was said of them and as a proof of the saying they were all persecuted and finally martyred: "They came to their own and their own received them not?" Yet they were a known quantity to the seers who foretold and recognized them, — to those whose eyes were opened. They were the day star of the new age and generation, by the light of which the civilization of the future should realize the apotheosis. Indeed, because this is so, the Divinity and eternality of consciousness are assured. Psychic faculties are the inlets to the ocean of spirit which ebbs and flows within the limitations of organism. Each faculty ceases as a fac- •Reincarnationists hold that whoever is precocious in any use of power earned that efficiency, talent or genius by practice. 56 CLAIRVOYANCE ulty when the spirit needs it no longer as an avenue for expression. Thus memory becomes an open book, in which the past, present, and future can be read, when the spirit has outgrown the use of it as defined by the need or prejudice of it. When one does not believe that he is allied thus to consciousness, when he limits himself to the earth plane, wonder not that the full potency and radiance of the all-seeing eye are denied. Herein lies the mystery of perception, that em- bodied in and utilized, by human nature, it unfolds its power and sphere as human nature ceases as such and the spirit realizes its own consciousness. Perception is the word which designates the faculty of seeing and has to do with realization. Human nature is the perception specialized, that is, em- bodied in a source of analysis based on observation. To perceive anything is to utilize human nature. Here the spirit realizes consciousness in the sphere of experience and evolution. Consciousness, as the state of the mind, is as eternal as spirit and is not created by or for organ- ism or the processes through which the spirit becomes aware of it. But human nature and perception as thus denned, the latter superceding the other in the order of faculties, and the former being a basis of the develop- ment and realization of the latter, are very closely af- finitized to clairvoyance and intuition. Both are more interior in the sphere of consciousness and both are real- ized at a certain degree in the expressions of consciousness. Never is either human nature or perception free of the co-operation of clairvoyance. As all seeing is clair- CLAIRVOYANCE 57 voyant, that is of spirit, so all perceiving is intuitive. However, there are degrees in the realization of both clairvoyance and intuition, and we here refer to this de- gree. Each soul attains it when it touches the mystic cir- cle. As all who travel to the sea board can see the ocean, so all who attain this degree of consciousness behold clairvoyantly and perceive intuitively, the ineffable light that is within all. Clairvoyance is the clearer seeing as intuition is the clearer perceiving of truth in the objective and subjective world. They refer to a more lucfd and unfolded expres- sion of consciousness. They lay hold of deeper and diviner relations of things. They see the unchanging law making inner as well as outer circles and perceive it, in its operation within, as on matter, within spirit and in the forms and ideas of it. We have designated intuition Divine or direct In- spiration from the Spirit, in contradistinction to the in- spiration of spirits. As clairvoyance is seeing clearer, that is, with a deeper ken or penetration, due to degrees of expression of consciousness, so intuition is perceiv- ing, knowing or understanding, with a like ken or pene- tration, due to the same causes. And it is for each to know that consciousness is the door which leads to God, the solvent of all error and evil, the source of all light, power and peace from within its own sphere of being. And beyond this it is for the student of mysticism to realize that this power of seeing and perceiving are pos- sible with all, and that they are possessions of spirit, to be unfolded and utilized. 58 CLAIRVOYANCE Clairvoyance and intuition thus work in mutual reci- procity of sphere and aim, and lead the soul away from matter and the outward rays of light, away from reflec- tions and shadows with all their entanglements, away from the quagmire of materiality into the sphere of spirit, where the Light of God brings the vision and perception into perfect harmony with Divinity. FOURTH EXPERIMENT. Can you realize any unfoldment of spirit as thus de- clared ? LESSON V. SPIRIT LIMITED IN MATTER. There is no question but that "matter*" as the word is broadly understood means more than "materiality." It is not merely the stuff out of which is woven or fashioned the spirit's form and tabernacle, but it bears a relation, both subtile and occult, to the spirit in etherial form and the law and purpose of its life and expression. It is the form or physical mode of the spirit's being, and as such it is forever subject to it. The so-called elements of mat- ter which are regarded as unchanging and unchangeable, are fixed only in their chemical actions and affinities. While the matter is limited, spirit, by virtue of the un- changing law is absolute. There are various forms of limitation; the word limitation is not to be given a literal but a spiritual interpretation, and matter in the forms of limitation must ever be referred to spirit. Elements have a spiritual as well as a material sphere of expression and as the one is related to the other in the integrity of being, so the law of the one is the law of the other. If matter as materiality is subject to matter as ethereal- ity, the coarser and the grosser to the denser and finer and if crude only in the sense of sublimation, being governed by the same law, then the solvent of the body of nature is in ether. But what is ether ? Here chemistry is balked. *From the Latin word "mater" the mother substance from which all forms are created. Theosophy teaches that the Akasha is th«l ether or substance, of which matter is the grosser form. CLAIRVOYANCE 61 It has no formulae, tools or appliances for penetrating the mystery of ether. The vibrations are more subtile, sub- lime and spiritual than those of light. Ether can pass through physical light without friction and without losing one degree of its quantity of force or momentum. It seems to be as a fixed mirror through which life's image can float without ripple or mar. And yet ethers create and respond to motion, and vibrate by the same law that effects activity in all other planes and spheres of chemical or elementary forces. As a medium, it interpenetrates the interstices of all elements and is subject to conditions more inherent in itself and in spirit than in ethereality, one of its forms, or in matter, as materiality, a more basic form or the base of all forms. Matter in forms of materiality and ethereality, outflow from ether, and ether is the reflexion of spirit. It has not existence per se. As time and space, which are alleged to be the properties of spirit, have no existence separable from spirit, as sweet- ness is a quality of matter, and has no existence in itself, so without spirit ether would be unthinkable — it could have no existence. If this be true, then it follows that matter as a form of ether, also manifests spirit, and in the material as in the spiritual universe is to be found potentially all that the soul manifests. This composes the soul's wardrobe which belongs to it as much as any of its faculties. Take, for instance, a spirit in its evolution. It first manifests itself in forms which are needful and adapted to the state of consciousness which it expresses. Out of this state it weaves, so to speak, the subtile tis- sues that make up its material habiliments or vesture. 62 CLAIRVOYANCE These garments are its own, as this composite mass of matter, void and lifeless, so to speak, is its own, and hav- ing these elements allotted to it, by the law and integrity of being, the soul, expressing itself through them, in spheres and planes of involution and evolution, in the process toward the attainment of Divinity or apotheosis; it, with its form, according to the degree of consciousness it outworks, becomes gradually refined.* The spirit has material as well as spiritual possessions. It has property here and beyond the skies. It has a right to all that its Divinity gives it. And the object of the soul's apotheosis, in the fact of the indestructibility of the material uni- verse, as even the literalists teach, is in the realization of the eternality of its Divinity in all planes and spheres of expression. To possess anything is not to have it in the physical form but in the sense of the good that it affords. So when a spirit possesses a physical body and forfeits it by death, having outgrown and outlived its use, an interior one in the form of the etheric or spiritual body, takes its place. This spiritual body is the prototype, indeed, the harm- onial counterpart, or correspondent of the material body, and this finer body, which the excarnate spirit employs, is no less a possession, is no less the fashion of its per- sonality, is no less a type of what will follow in the evolution of the soul than the earth form. Indeed, what the spirit is to its consciousness in both planes of inhabi- tation, the body is to the soul. In the first body of the spirit is the idea of the fundamental personality and the -♦This x is the purpose of experience indicated by expression. CLAIRVOYANCE 63 ultimate individuality. In the first body of the spirit, as in the last, are found the same elements, in different degrees of refinement and luminosity.* Organism is the soul's instrumentality and it must be interpreted, spiritually or physically, to be fully appreciated and un- derstood. And this organism of soul inheres in all forms of it, in the sphere, of the soul's expression. Nay, more than this, it defines as it establishes the character of the tabernacle that the spirit inhabits. Always is the lower order or form of organism conditioned by organ- ism ethereally and always in the order of planes, one, two, three and so on; following like spheres of con- sciousness, the development of the soul, the physical organism reaches the final type. Elements as ethers in forms, both material and spirit- ual, belong to the spirit and they are the spirit's property for reaching expression through manifestation. There is no more matter in crude than in fine, as there are no more ethers than souls to utilize them in the celestial life. For every spirit there is so much matter, and this matter is its property, and belongs to it. Upon this fact and the law of soul is established the science of Psy- chometry. This matter is referable to the soul and to the soul's type of personality, so that each soul attracts to it its own elements. It never holds in its sphere of Divinity, although it may utilize, elements that belong to other souls. It can only use what the type of personality needs, and we might go so far as to say that every ele- ment has its psychic attractions and repulsions. matter as radium or the ether is the the spirit of matter man,: divine elemental nature. 64 CLAIRVOYANCB Consciousness is the law of the organization of the form. This being so, the vision of spirit in matter brings its own interpretation in its experiences. All elements tend toward psychic centers of attraction and repulsion. Polarity in one element moves toward a like polarity in soul. Thus nature maintains an inerrant equilibrium and thus the balance is out-stretched in all forms of life. The balance or Libra are the symbols of Divinity. They are enthroned in truth. The body, is, plainly speaking, the condition of con- sciousness which is the state of the soul.-j* Here is re- ceived and impressed the image, both human and divine. Here in materiality, the soul reaches the light of life, the impulse from Divinity, the inspiration of truth, and here it outworks, in the laboratory of Nature, the per- sonality in the light of the unchanging law. The body as a condition, is and must always and necessarily be, the reflex of the mind, the state of the consciousness of soul. In it in crude form is all that can and will be evolved. It is a photograph of a more interior and divine negative or image of soul; negative, because and when spiritualized, positive because and when material- ized. Yet in the condition as is illustrated by the body is the law of the state of consciousness of soul as is illus- trated by the mind. Thus spirit is limited in matter and every faculty of spirit is thus circumscribed.* This being so, it follows fAs a man thinketh, so is he. *This limitation, though necessary and inevitable is not absolute, but yields to the power of will as expressed in aspiration, the spiritual lite or destiny. CLAIRVOYANCE 65 that the unfoldment of the spiritual perception is de- pendent on the consciousness, and that the body, in organ- ism, proves it. Consciousness is the perfect state of spirit that knows neither the limitation of time, nor space, perceives without seeing and is as the All Seeing eye. And as there is involved in consciousness the need of light, both as materially and spiritually understood, it follows that knowledge through the senses and wisdom through the perception are the inductive and deductive methods of illumination. The vision of a mortal is limited by the naturally self imposed conditions. So, also, is the vision of a spirit excarnate. It follows, that where the vision of a mortal and immortal is limited by the same state of life, all other conditions being equal, both are similarly limited in their spheres of clairvoyance. A spirit because ex- carnate cannot transcend the visual ray nor the clair- voyant penetration of a mortal, nor vice versa. But let it not be overlooked that not every such mortal utilizes or expresses to the fullest degree his clairvoy- ance. And this may be likewise true of excarnate spirit. But no degree of clairvoyance is denied a mortal, except that which is limited by his destiny. As expression is the purpose of destiny, clairvoyance follows that destiny. All who are clairvoyant discover veils or conditions. The soul's intuitive wisdom or inspiration is its own even when communicated by excarnate spirits. It knows and realizes it. As a river cannot rise higher than its source, so consciousness cannot bring a knowledge beyond the perception of the spirit, until that perception is deepened 66 CLAIRVOYANCE by consciousness. Thus, what is received inspirationally under the guidance of the spirit can be received through intuition or the interior perception; and always is the former revelation one with the latter, according to the above principle. Thus, in the sphere of cause and effect, a mortal follows an absolute law, the process of seeing and perceiving being the same in all in harmonial states or spheres of consciousness. That some organisms are specially adapted to the ex- ercise of clairvoyance does not, in any sense disprove what is here affirmed. Mission is the purpose that souls fulfill and it refers to an adaptibility to the end for which the person is called or sent.* All have missions adapted to their peculiar sphere and plane of life, which are natural and divine. As seers or teachers, they are no more divine than common humanity. They, by virtue of their peculiarly sensitive and sympathetic organism, which reflects an impressional state of consciousness, find their place in life and become an heirophant or Avatar of a new age or a new dispensation. And these human spirits are as likely to be called forth from the hovel as the palace,f provided they are prepared for the mission. Preparation is the all important qualification or pre- requisite. *Even astrology ^roves this fact. That one who is the most or the best clairvoyant and clairvoyante is the one whose stars indicate and aspect it. fin Buddha and Christ, extremes of birth met, the one was of noble (blue blood) the other of common (red blood) birth. Both were Messiahs. CLAIRVOYANCE 67 None who sustain the aspiration for clairvoyance will while away the hours in idle dreaming, but they will rationally and systematically unfold the spirit. No state of mind is fixed unless we fix it, for the expression of each age or cycle is so spiritually potential that the spirit can be quickened and illuminated beyond all extravagant imagining. If the object of development be to see and perceive, not only by means of supernormal use of power but through intuition, then success will be the fruition of patient effort. The limitations of nature are placed upon the ignorant and worldly or those who are wise in their own conceit, but the aspiring and trusting spirit, who approaches the light of inspiration, which is the light of clairvoyance, as a child, will not be denied access to the realms within or on high. Into the life of such the light of truth shines, that having eyes they may see and hav- ing ears they may hear, and having hearts they may understand what the spirit will declare to them. Aspire and toil for this surpassing use of power and the light of Nirvana will shine into the simplest and humblest soul and bring, in its radiance, a spiritual and clair- voyant vision both deep and divine, a revelation of sym- bols and spirit, of forms and reality, here and now. FIFTH EXPERIMENT. Fix your mind on the pentagram or a five-pointed star, and watch it. Observe what takes place back of, within and around it. Observe this closely. In order to make this experiment successfully place the star in white in a black ground and concentrate upon it. Deep breathe. This can be done by placing the middle finger of the right hand on the right nostril and closing it, and breathing, that is, inhaling and exhaling eighty times, watching all the while the star. Always sit on a plain wooden chair with left hand resting on left knee and feet flat on floor and back erect, not touching back of chair. LESSON VI. THE SCIENCE OF OPTICS MATERIALLY AND SPIRITUALLY CONSIDERED. The science of optics is not only the science of light but of seeing, as these words are both materially and spiritually understood. As the science of light is under- stood in relation to its phenomena, as its nature and source are still matters of conjecture and speculation, very little credence can or must be attached to the de- ductions of the natural philosopher. True, his doctrines and inferences are worthy of consideration and should be examined in the light of facts and reason, but no time-honored doctrine, no speculations of scientists, should have precedence over the truth. What if we should teach that the potency of the light is in its spirituality and not materiality, and that the eye is not the seat of its recognition as the brain is not the source of its sensation? What if we should declare that without spirit the light from without would be darkness to the brain? What if, after examining the claims of materialists, we should affirm that the spirit, through its own light, parallels in materiality, nay, in- terblends, by a process beyond the analysis or under- standing of man, its rays of light with the correspond- ing rays of the sun, so that there is a sphere of light formed, in which the soul manifestly exists? What if we should add that these spheres are spiral, radiant and 70 CLAIRVOYANCE transparent, in which consciousness is revealed and un- foldment is outworked from within spirit? What if, at last, we should state that each soul has its sphere of darkness and light, through and by which it is working out the apotheosis? This is the purpose of this lesson. The spirit is the absolute source of light, has its own light, which is as many times more radiant and clearer than the sunlight as it is more luminous than its negative, the contrasting darkness. It is deific in luminosity, dif- fering manifestly only in degree. The quality is one. This light is colorless, but is, in the chemistry and media of form, through prisms and the spectrum analysis, of seven colors or three, in four complimentary forms mak- ing a uniform octave. These colors are red, yellow* and blue, making the complement of four, orange, green, indigo, violet, and the seven in all. A perfect and proportionate interfusion of the three or the seven will produce the white, more or less pure, as the colors and media are pure. As spirit is indefinable in form, so light is in color. None of the seven colors or the three can truly define it. It is capable of refrangibility, but it, in itself, defies analysis. Thought has a like composition and is capable in the spiritual prisms of a like frangibility, so that there are mystics who hold that thought is light. As there is no light without thought and no thought without light, there *Green is alleged by recent science to be a primary color or one of the three primates, of which red and blue are the other two. By occulists, yellow, however, will always be the natural tint or mediant between red and black on the objective, and blue and white on the subjective side of the mystic spectrum. CLAIRVOYANCE 71 is some ground for their inferences. We, however, hold that light is a quality of thought but is not thought It is its atmosphere, potent and radiant as the thought is for good, but quite the reverse if for evil. All thought has its sphere of light and hence its degree of radia- tion. It interblends with like rays from all psychic cen- ters. It correlates itself by an integrity or law of spheres to thought in all planes, and in uniform degrees of vibration. Material light, so called, is thus affined with spiritual light, with a difference in souls. The par- ticular ray is to the general what the general is to the particular. In plain words, one soul is to another soul in sphere and plane what one (1) sphere of expression is to one (1) plane of manifestation of souls. As the sun is the source of material light and spirit is the source of spiritual light, souls live and move and have their being in both by an order and correspondence of spheres and planes which are numerically correlated and exact in both the material and spiritual universe. The outward ray that reaches the sensory responds to the inward ray of consciousness that correlates itself to it, and when the fusion or union is formed, the sensation of light and thought is apprehended and defined. Perception follows a deeper light, and while it is sub- ject to the same law, yet it is more interior and mystic in its operations. It works through objective and sub- jective spectra that are so delicate and spiritualized that no adequate conception of them can be formed or a definition or illustration given in the language of earth. The eye, the organ of vision, and sense of sight form the 72 CLAIRVOYANCE cabinet where the forces, in the laboratory of spirit, are gathered and concentrated and where visions of things are "made up." Here the ego or spirit through the medium of the sense acts as a cabinet chemist, and, con- necting the psychic with the material ray of light which enters the pupil of the eye, the outward curtain, through which the light enters, by the principle of expansion or contraction, the pupil becoming contracted when the light is strong, and expanded when weak, forms the necessary image or definition of the object that is conveyed on the outward ray. The retina of the eye is the outer cabinet, a camera obscura, or a darkened chamber where the outward or material rays are married to the spiritual rays from within. This retina or camera obscura is dark, not in the spiritual but the material sense, and for the same purpose that the matrices for physical mani- festations are more or less darkened. The retina thus becomes negative to the positive spiritual as the positive spiritual becomes negative to the rays of correlated physical light. The womb of life in all forms of organism is con- structed on and operated by the same principle. Where- ever generation of life forms or thought forms is to take place, the process is one and the same, the differentiation being in mode or process, not in principle. Darkness is a condition for generation. The seed of life entering forms for generation follows the same law that controls life entering thought spheres. Each spirit is born and reborn in this sense, from plane and sphere to plane and sphere exteriority and interiorily. CLAIRVOYANCE 73 Here in the retina, the light of the spirit reaches the rays of light through the eye and from the outward sun, and they are not absorbed here, but rather they are fash- ioned into the form that is conveyed by the thought of the ray from within. *The sense or sensory is the me- dium of translation. Here the form is given its spirit- ual type, its idea. And the significance of this is in the fact that only those outward forms are sensed that are consciously received. Forms may be seen but not per- ceived, as we have elsewhere shown. The spirit operates in this way, that the forms or definitions of outward things in the light of thought may be received. After- ward, as the inspiration dictates, as the ego is prepared to realize the materiality of the outward rays in the light of their spirituality, the perceptions are used and the ideas become realizations. When one degree of that state of consciousness is attained the soul passes to the next and so on, until that phase of its expression is fulfilled. Then in the loom of soul the pattern makes a shift, the warp and woof silently await the action of the shuttle in its forward and backward movements, while •Three powers or mental functions of spirit are grossly misunder- stood and vaguely denned by popular schools of psychology, viz.: Ideality, sublimity and imagination. It will be found by deep medi- tation that imagination and ideality are very closely related, objec- tively to reason and memory and subjectively to conscience and in- tuition; imagination is the seat of the image or form, where art gathers her inspiration and in occultism where matter is first impressed with outer physical appearances or shapes. Ideality is the seat of the idea or Logos where intellect and consciousness derive their causality and polarization through thought. Sublimity is a process of spiritualiza- tion and is made the means by which the mind and its contents are purified through the will. How important these functions are to spiritual unfoldment and in relation to the perception, clairvoyance and intuition, can at once be perceived. 74 CLAIRVOYANCE the soul receives the rays of light from within and with- out, which, when sensed and perceived, embody the pur- pose of the design. Each sense acts in this order and to this end. The brain is the central office where all the organs are acting in accord with the ego. The senses act in perfect harmony with the organs, and as the medium between the brain and sensory each fulfills the office of the spirit, by connecting and trans- lating by means of the system the rays of correlated light. Strangely true is it that in both rays thought is conveyed, and most strangely true is it that an identical thought is revealed. The mind and brain act in unison with the spirit, and in the circle of these rays of light and thought all sen- sation as well as all definition of things, so far as the consciousness and perception of the spirit are concerned, are obtained. Thus the outward material ray is a hemi- sphere, and with the inward, spiritual ray makes a circle or sphere. Any one can become aware of this if he chooses to analyze thought as vision and vision as thought from center to circumference. Errors are made when the connection is not perfect, through disharmon- ious and incongruous organic and psychic conditions. But the law of truth is also the law of error. It is here maintained that the real source of light and vision, as of sensation and thought, is in spirit, and that spirit is the source of their definition, perception, demon- stration and realization. Thought is both positive and negative as materially and spiritually viewed. To spirit excarnate it is posi- CLAIRVOYANCE 75 tive, as to spirit incarnate it is negative, and vice versa. To the outward mind of spirit, material light is positive while to spirit excarnate it is negative. So in the divine, organic and psychic arrangement, spirit, in the forma- tion of thought, generates it where the outward light is negatived by the spiritual light, which is positive, and, by such chemistry as is apposite in polarity and plane of operation from material chemistry, being subjective rather than objective, it develops material rays of light and all that is potent in them into the spiritual forms, so that they may be seen or manifested in mind or con- sciousness. The mind is the field where the spirit reveals its formations or visions of ideas. And sometimes its forms or visions are crude, as the brain, mind and out- ward media are disharmonized with the thought that is to be embodied. For every spiritual ray of light from psychic realms, or for every thought, there is a material counterpart in the sphere of material light. There are no more rays of material than rays of spiritual light. Thus the unity and integrity of the cosmos are maintained amid a seem- ing chaos and confusion. All is law, order and har- mony, even error and evil fulfilling the purpose of the law of spirit. The science of optics has this material and spiritual signification, and it is within the province of psychologi- cal science to demonstrate these facts which we have here declared. SIXTH EXPERIMENT. If this be true, is it not as easy to see and perceive etherealized things as physical, and if so, why then is not clairvoyance the gateway leading to the skies? Allow the spirit to gather up the rays of light which convey the visions celestial; observe and analyze what you perceive. Concentrate on the spirit and shut out from the mind and the eyes the solar rays of light. The mind will become the sphere for the revelation of wondrous scenes and beings from the spirit world. LESSON VII. VIBRATIONS: THEIR LAW IN RELATION TO LIGHT AND SIGHT. There is no question but that the science or law of vibration underlies the whole structure or organism of spirit. Whatever is potent in the universe expresses the action of spirit. Each life is a creature of this law and with its myriad of forms shares its regnancy and opera- tion. This law is one with the unchanging law, to which we so often refer, and is a mode of it. Vibration is pulsation, movement, momentum, as may be illustrated in the lungs or heart or crudely in the deli- cate spring of a watch, the swing of a pendulum, the oscillations of a magnetic needle, sound and light waves. It is the reiteration of force from one center to another, where action and reaction may be equal or unequal. Vibration presupposes a center, from which it derives its momentum. Each life is such center and while it is not apparent yet it is the cause of all of its phenomena. There is what may be termed mechanical or dyna- mic and psychic vibration and the former is under the government of the latter. Vibration is the interpretation of the spiral action of spirit. It is, in every plane and sphere of manifestation, the exact formula of the un- changing law. It is not senseless or unintelligent motion, but is the effect of cause, as intelligent as it is eternal. 78 CLAIRVOYANCE The trend of modern science bears happily upon this System of Teaching. The tendency of materialism has been to divorce the dynamic from the psychic or spiritual causality on the ground that spirit is not existent and to explain the spiritual life on the ground of the moral. But the facts of Spiritualism, both in the ancient and modern world, and the universal prevalence of the phenomena of clairvoyance, clairsentience, clairaudience, hypnotism, and telepathy have turned the tide of thought to a more radical and opposite statement and interpretation of life. No one who is at all informed upon the subject denies that the phenomena of life are under the government of natural law, but there is a various interpretation or defi- nition of natural law. Scientists of the most ultra sort have been loath to make law and intelligence identical and they have been equally indisposed to externalize law. They have called it a process, a mode of action inherent in and indigenous to matter, and even where it seemed necessary for them to attribute to it inwardly they have suspected that the process termed "evolution," might sooner or later solve the problem. It is not to be denied but that this position is the triumph of the metaphysician. For though the Spiritualist does not confound law with intelligence or spirit, he makes law the mode of intelli- gence and thus is not driven to extreme and erroneous assumptions to account for the facts. Vibration is now admitted to be the mode of motion and the key, not only to the creation of form, but to the expression of normal and supernormal powers, consciousness being the solvent of all vibrations. CLAIRVOYANCE 79 The so-called forces, as electricity and magnetism, are not laws, but conditions of matter, and they exhibit the action of the unchanging law in their respective spheres or planes. It must be remembered that the spirit, what- ever may be its other names, is the source of intelligence, the seat of law, the cause of all vibration. The material forms and phenomena of life act obediently to the vibra- tions or radiations of the spirit as here declared. Should one examine the vibrations of hydrogen or nitrogen, he will find that they are manifestly different (see tables of the vibration of gases)* each after its kind, because each element, so called, as a point of motion, depends upon its interior spirit for its vibration, as also it reflects and refracts the force given to it. Light loses naught of its potency or nature by vibration. Its nature is to vibrate at a uniform rate, always the same mathematically, -J*' This being so, as Nature in her manifestations and expressions of life evidences, we have a key to the solution of the problem of clairvoyance. Light obeys the unchang- ing law in every plane and sphere of consciousness. Consciousness fixes the radiation or vibrations of light spiritual and material. In exact mathematical numbers the vibration of spiritual light, in corresponding planes and spheres of consciousness, cannot be stated, but suffice it to say that the consciousness through the brain radiates in exact harmony with the outward ray that weds itself *In work on "Auras and Colors," by the author, tA table of color vibrations and their psychic significance can be found in the book on "Auras and Colors" by the author. 80 CLAIRVOYANCE to the inward ray through the functions of the spirit. And these rays serve their purpose according to the principle of reflection and refraction. The eye and the brain, acting in harmony with the soul through the mind and spirit, receive the outward rays, not in their original impact or intensity, but by the process and in the form of translucent radiation and by the psy- chic as well as the organic functions, this interblending of the material and spiritual rays of light is effected. By means of this mystic process, the uniform vibrations of physical light are conformed to the uniform vibrations of spiritual light and all ratios are fixed by the state of the soul which is to be outworked and fulfilled. Angles of declination and inclination play an important part in this process, but they imply spiritual as well as psychological developments. Thus darkness serves its purpose as a mode of light where the vibrations are the least potent for spirituality but the most potent for materiality. We see only what we perceive, in both a material and spiritual sense. The key to seeing is also the key to per- ceiving. The higher the rate of vibrations the purer will be the light. Thus spiritual light is finer and higher in vibration frequency than physical light. Intense rays of light, as the red, are not as potent as the more electrical, the blue, purple and indigo. The finer colors are significant of the finer vibrations, the coarser of the cruder. The grade of one's consciousness, in which the ineffable light shines, is determined by spirituality. The finer and purer the life the closer aifinitized one is with the spheres CLAIRVOYANCE 81 of angels. Spirits and angels live and move and have their being in spheres, which obtain in the ethers. These spheres express lucidity. The order of absolute positive vibration of light is one with the positive sphere of harmony. It is the sphere of the apotheosis. The absolute negative sphere is its antithesis, symbol of night, darkness, death. The two agree to disagree at a center of polarity, which is the center of negative and positive radiation and equi- librium. In all planes and spheres, the light and darkness alter- nate by the sacred sign of Libra,* the scales or balances. Libra rules the heart, spiritually, rules in love. Inter- linear rays of light form the spectrum of the soul's life and Divinity where it attains access to the holy flame of love, white and pure within the Holy of Holies of spirit. By traveling to the East from the West, to the Light from Darkness, to Spirituality from Materiality, to con- sciousness from birth and rebirth in mind and matter, the soul makes the straight line, symbol of Divinity, of one, of eternity, harmony, God. At every point of the circle of spiritual light, as it blends with the circle of material light, the unchanging law reigns, and through the angles of relation to light the soul attains its state of Divinity and enters the aureole of its own mystic light of love. But the path is one of love to love, by the process designated spirituality. If it be true that the barometer or thermometer can measure the dryness or wetness of the air, its lack of mois- *To raise one's vibrations so that the natural man and the spiritual man become one in spirit is to become clairvoyant or spiritually able to realize spiritual things. 82 CLAIRVOYANCE ture or abundance, and the heat or cold, how much truer is it that the spirit can through sensitive organism apprehend the vibrations of persons or things. Tap a bell or call and certain sensitives can at once go into detail about the person, without seeing him. All objects stand by virtue of a constructive note, destroy it and they disintegrate. Disease begins in some such state of mind where the body synchronizes with an abnormal or an arrested vibration of mind, call it evil or error as one will, and death ensues, unless normality is restored. Dis- cord leads to disease and death, secondary life is often built up by cellular tissue in a human organism through broken hearts, and strange as this may seem, such diseases can be traced directly to the emotional nature. Odors may alienate affections. Let a woman use a sachet which is poisonous and hence objectional to her husband and divorce is only a matter of course; but let her discover in time the cause of the rupture and remove it and they become as happy as turtle doves. A scorpion writhes at the sound of a piccolo, but relaxes and is delighted with the notes of a flute. Insects dislike certain vegetable odors. Fleas do not remain where the oil of rosemary is present. As savage tastes delight in musk and its com- pounds in colors which are primary, so the more refined enjoy delicate extracts of flowers. What may please an oriental will displease an occidental. The reason and difference is in organic sensibility. So the rarer the spirituality of a person the finer the grade of interior light and the purer the clairvoyant sight and spiritual perception. SEVENTH EXPERIMENT. Meditate on the theme "Light and Spirituality." To prepare conditions for this experiment become very quiet and passive and then concentrate by aspiration upon Divinity. As you receive the light of inspiration perceive the thought which is immanent. Be not baffled by failure but insist upon the success of it by patient, persistent and conscientious effort. LESSON VIII. SPIRIT IN RELATION TO TIME AND SPACE. THE SPHERE AND OFFICE OF MATTER. There is no question but that there is a profound philos- ophy underlying speculations concerning time and space. We know that these two words, though much abused, hold in them the limit of mind, but not of consciousness. Terminology is often very misleading. Literature, like mathematics, has an esoteric as well as an exoteric signification. Words are the vehicles of thought, the clothing of ideas, which no more define thought in its spirituality than a suit of clothes defines man. There is a relation between them, but as a shadow cannot define the light which makes it, neither should words be taken as sufficient interpretations of the thoughts which they clothe. Words must be given a spiritual as well as a material de- finition. More than this, words must be given the exact meaning which the mind that uses them wishes to have conveyed, and as there is, in this respect, a general and particular use, both in the material and spiritual sense, caution should be taken lest the one meaning be confused with the other or lest ambiguity be accepted for per- spicuity. The real masters of form see to it that spirit defines the form, not that the form defines the spirit. This, indeed, is perfect art. Thus the words time and space, have suffered because of casuistry and multiform definition, yet they are conspicu- CLAIRVOYANCE 85 ©us in philosophy as words that convey singular meanings to different minds. When, for instance, one literalizes time and space, he makes them co-extensive with matter, and as matter is co-extensive with spirit, both attach to the words what is implied in the quality of both which is misleading. Matter is supposed to have three dimensions, length, breadth and thickness while ether has only one, the fourth, and spirit has none, that is it is not to be bound by finiteness, a word which signifies an end to time and space. A confusion at once arises when an attempt is made to reconcile time and space to spirit. It is then found that time and space are inadequate^ Time is a definite concept, as the Greek word temno implies, while space is no less concrete. All time is active, all space occupied, when applied to matter, they seem to fix the sphere and plane of its action, and yet when applied to spirit, they convey no impression at all. The reason for this we shall here at- tempt to explain. Spirit is fated in spheres of action. These spheres operate in corresponding planes, which are designated by the word matter. Matter as the composition or chemical base of these planes is spirit in a crude form of vibra- tion. All elements are spiritual in their affinities, that is, they are repelled by and attracted to psychic polarities or centers. They have no absolute existence. They have no being per se or outside of spirit. They are in fine and in crude of one and essential spirit. Spirit possesses them and they manifest in the material plane through the spectrum or medium of consciousness, not as an entity or 86 CLAIRVOYANCE a composition of entities, but as the vibration of spirit, having in itself the unit or primate of the kaleidoscopic changes of these elements. Whatever may compose the elements or organism of the body controls its forms. Matter is but a mode of mo- tion, fixed by the unchanging law of spirit. This is why all elements have their uniform attractions and repul- sions, as well as their analogous polarities. This is also why one will find on all suns and in their systems the central polarity which regulates the centrifugal and cen- tripetal forces, and makes them but a universal axis on which revolves the planets and systems of galaxies. Thus in a plane or sphere of spirit, say number one (1), a certain grade of vibrations obtains, and in it spirit operates accordingly, manifesting its phenomena and re- vealing its expression, all the alleged elements that play in its mystic kaleidoscope conforming to the polarity of spirit, which centers its axis on uniform polarities of similars. By similars we mean modes of motion which foreshadow a form of motion, under a higher rate of vi- bration. Thus hydrogen, oxygen, nitrogen, each and all have their ultimates in spirit. They are prototypes of a type absolute. Thus matter seems to be and is fated in conditions of time and space, both having to do with modes of the motions of spirit. The mystic circle of time and space (whose circumfer- ence is everywhere but whose center is nowhere) has been likened to a circle containing 360 degrees, the degrees in space and in time corresponding exactly, the vibration in any sphere or analogous plane covering the circle in uni- CLAIRVOYANCE 87 form time. In other words, it takes so long to go so far in this circle of 360 degrees. One rate of vibration may be slower or more rapid than another, but the polarity of the lower is conditioned by that of the higher and acts in perfect rhythm w T ith it. Over, beneath and through all these spheres and corresponding planes of vibration one end is subserved. Time and space are words which refer to spheres and planes of psychic action and hence to modes of the souls life or being. Chiefly they have to do with materiality and do not obtain in the spirit world.* Thought and action expressed in spirituality, govern all concepts of eternity and show their spiritual signification in the higher life, but no time or space is there in the material sense. Action and its fruition as manifest in space (by geometry) and expressed in time (by algebra), imply spiritual correspondences and affinities. That is, whereas here the spirit is subordinated to the natural, in spirit, the natural is subordinated to the spiritual law. The difference is one, of correspondency but not one of opposition. Time and space are universalized into omni- presence and eternality in the spirit world. The office of matter is to bring the soul through and from changes which are incident to time and space, into the apotheosis. Spirit is subordinate to this or that mode, when the soul attains its perfection through it. Never can number one (1) grade of matter hold a soul that is *Excarnate spirits often find it difficult to prophesy, because their rates of consciousness do not synchronize with any human mind. Prophesy is a fact, but to prophesy in exact time and space is proof of potential omniscience. 88 CLAIRVOYANCE ready for number two (2) grade. And so on through the mathematical series in the mystic scale of being. By purity of mind consciousness becomes the medium through which the light of spirit will shine and bring its own revelations. In spirituality of thought will all be made clear. EIGHTH EXPERIMENT. Place letter in your hand, just received. Do you sense a slow or rapid vibration by holding it after removing the envelope but ignorant of who wrote it? In attempting this experiment place letter on your brow or in the palm of the left hand and note the impressions. If the person is intense, impulsive, magnetic or electrical, or the reverse, the result will be very apparent. Concen- tration and subjective receptivity of mind lead to imme- diate and best results. The same experiment may apply to superscriptions of letters or any articles suffused with per- sonal magnetism. Electrical people impress one with a cool but quick, while magnetic with a slow warm vibra- tion. Intense, ardent, affectionate persons send a warmth or glow over one while their opposites bring a coldness or chill. Judge the vibrations by the feeling. Such ex- periments unfold subjective feeling which opens the way to clairvoyant perception. LESSON IX. SPIRIT IN RELATION TO CONTROL: THE USES OF MAGNETISM AND ELECTRICITY. HYP- NOTISM, THE TRANCE. Self control in "The System of Philosophy Concerning Divinity" should not be confused with "controls" as popu- larized by Spiritualists. Control, as we use it, has to do with the will and not with the organism ; it is never forced and it refers to choice on the part of whoever wishes to avail himself of its benefits. The word control has been very much abused, as much to the detriment of Spir- itualism as a factor for enlightenment and civilization as to the detriment of those mediums or psychics who submit to it. Among the mediums it is the usurpation of the will by another, a dominancy of one will over another for malevolent or benevolent purposes. It is, in short, obsession and not possession. To be self or soul possessed is not to be obsessed. Many, therefore; are obsessed who, could they understand the law of adeptship and control, would not so readily accede to controls. We are not here arguing against or criticising a mode or the method of excarnate spirit communication. Obsession as an abnor- mal fact of the mind has its uses, but we are inclined to believe that were the dangers of control, as expressed by obsession, understood, few indeed would submit their will to an outside power. There are spirits who, not yet having arisen above the attractions of earth, and who, entangled in its magnetk CLAIRVOYANCE 91 waves of influence, seek through mediumship an avenue of approach to the old and familiar scenes and haunts of pleasure and vice and thus precious years are seemingly wasted by these spirits in thus seeking to live over or out- live the old karma, while the impulse from within the soul for higher universal or impersonal work is tem- porarily baffled. These unfortunate ones, blinded by psy- chological attractions, like ducks that mistake decoys for their own kind, rush toward psychic organisms and seek to find on the plane of materiality, whither the earth at- tractions draw them, the means to psychic gratifications; whereas, it is literally true that such attractions on the part of spirit and medium are weapons of offense rather than defense. It is not to be denied that some benefit is achieved by these spirits, directly and indirectly. Who would say that spirit by obsession acquires what can only be obtained by receptivity to divine ministration and the highest self? It is as if the spirit of an adult should by hynotism usurp and obsess the will and body of an infant the better by so doing to correct mistakes made or gather up lessons omitted in the sphere of its infancy. The law demands that we unfold progressively, not re- trogressively, by developing into higher and diviner states of being, not by reacting the scenes of one sphere and plane of existence, or by receiving the lessons which are no longer needful. This obstacle must be removed from *An excarnate spirit often attracted to a certain psychic produces a psychological effect on the psychic, as heart failure, from which he died. This, the spirit does not always understand and so much so- called obsession is not demonical but the result of spirit attraction. How little we know of life. 92 CLAIRVOYANCE the thought of many who enter post-mortem life unpre- pared, so to speak, for the spirit world, and, who, ignorant of psychic law, and its attractions fail to differentiate be- tween their present and past lives and the earth attractions which influence them. Experience in the spirit world has proven that control and its law have a deeper and diviner import than that which is illustrated by democratic obsessions. While ob- session is tolerated as an alternative, while beneficent re- sults follow invasions of spirits of the old haunts of earth, while mediumship which has opened the door for psychical and mental intercommunication of spirit people with mor- tals has served and now serves a purpose; yet, while this is true, the law of control serves soul to higher and diviner ends. The original intent of spirits who passed out of the body in returning to earth and earth loves was to live in the atmosphere of their psychic attractions, and it became at once the mission as well as task of the more advanced spirits to teach them the necessity of withdrawing from earth and unfolding to more celestial spheres. It is the aim of missionary spirits, to so help those whom karma at- tracts, that when death cuts asunder the silvery thread which associates and binds the spirit with and to the body, to at once assist them. The spirit once freed of a physical body, finds itself still human. Finding that earth loves are more potent than higher attractions, it, by the very necessity of its psychic life, entertains the wish to be once again with the loved ones of earth. This is a natural attraction however spiritualized it may be- CLAIRVOYANCE 93 come. The power of this love, which is an intense attrac- tion, draws it earthward, and down the pathway of earth at- tractions it descends until once more it identifies itself with the circle of earth. Finding inner doors locked its hope is for the gateway which mediumship affords. To attract attention is a difficult task, and fraught with un- told disappointments, sorrows and dangers. At best, among the most efficient mediums, how unsatisfactory are even the most genuine spirit communications. The gate- way found and opened, the spirit is seldom able to make itself intelligible. Words and thoughts are so inadequate. With the sweet consolation of superior souls who shed their glory upon the spirits and as often chilled by the cold atmosphere of earth's children or only gladdened for a moment when a familiar face smiles upon it or a word or message is exchanged at the curtain of a cabinet or through the diversified channels of mediumship, its efforts are not in vain. Years are spent in learning how to com- municate, but how few on earth care to receive them.* The question at once arises, could not communication be had in a more superior and spiritual way, by communion of spirit after the manner of those guardian spirits or mas- ters who, having learned the law of guidance, seek to lead and teach others not unconsciously but consciously? This is what intelligent and advanced spirits seek to accomplish by independent control. The law of control has a material and spiritual side and value. The latter should rule and dictate the sphere *Comforting as are the phenomena of spiritism, how much more so is a face to face, conscious, spiritual communion? 94 CLAIRVOYANCE of the former. To control organism, one controls the mind first, as when the appetites, passions and desires bend to the decree of the will. To obsess or control organism through the sympathetic will in independent control is to apply the law, but no one is dispossessed of will, mind or body. The spiritual interpretation of control is inspiration, teaching, guidance, not usurpation or obsession ; and while obsession may follow control, control as it should be applied, should lead to freedom, not limitation. Ample provision is made in the desideratum of Nature's law for so-called "lost opportunities/' And as there are and can be no lost opportunities, each sphere and plane of life serves the soul exactly in mathematical order. Spirits do not return to earth to be re-embodied by means of con- trol, nor do they seek through mediumship to live again through another's organism.* The object of mediumship is to inspire the ignorant of the consciousness and reality of incarnate spirit, and so have each one live a spiritual life. But when such pur- pose is perverted or ignored, and when mediumship is made responsible for a medium's degeneracy or personal life, it proves that the obsession or demoniacal control is in the medium and is the medium himself. Therefore, we urge the higher spiritual aspect and spiritualizing uses of control. Control then, is the means by which spirits in or out of the body effect through the will by suggestion and hypno- *Left-handed or negative evidences of spirit power in spirit phe- nomena is not proof of demonology or obsession. CLAIRVOYANCE 95 tism, an identity of action — psychic, mental and organic — with their own. It has two special forms, and it has, as we have elsewhere stated, two particular phases. Its phases are material and spiritual, that of inspiration, as in mental illumination of seers and the inspired mediums and that of the trance, where the mind of the medium is over-shadowed by the spirit intelligence. Its forms are dependent and independent. The dependent is the automatic, where the personality of the medium is displaced or in a sense merged into, if not absorbed by that of the controlling intelligence. The trance is the dependent or automatic and uncon- scious phase and form.-f- The inspirational is the independent or conscious form and phase. To induce the automatic form of control a preponder- ance of magnetism is used, and you will find that all mag- netists or hypnotists are batteries for this force. To in- duce the independent or inspirational form of control, ether is used, and you will find that all inspired mediums cr seers have the brain etherialized, they speak and see with their eyes open and are conscious of what is said. All mediums for physical or material phenomena of spirits, are batteries for the magnetic force, that is, they supply an organism sufficiently negatived by electricity and positived by magnetism to establish a polarity for the use of the latter, which is the condition of matter as ether is the condition of spirit. tOften the automatic form may control but an organ and permit a large activity of the self-consciousness. 96 CLAIRVOYANCE All mediums for mental phenomena of spirits are bat- teries for ether, that is, they supply an organism that is sufficiently negatived by magnetism and positived by the ether to establish a polarity for the use of the latter, which is the condition of spirit, as the former is the condition of matter. Hence the phenomena of the medium, through magnetism and ether, of the material, spiritual form. All mediums are both magnetic and electrical, the physical being polarized in the former, while the mental being polarized in the latter. It will at once be seen that the automatic phase, both among the physical and mental mediums is induced largely through animal and spiritual magnetism, while the inde- pendent, that of inspiration, or illumination, is induced by the use of ether.* *The question of the conditions and forces which make up the outer nervo-psychic envelope of sensitives, mediums and somnambules through whom abnormal phenomena have occurred is still a mooted one. Me- diums for physical phenomena are supposed to be batteries for the magnetic and mediums for mental phenomena are supposed to be bat- teries for the electrical forces or conditions. Whatever electricity or magnetism may be found to be in the last analysis both are products of one and the same spirit, duly polarized. The magnetic has to do with phenomena or the physical, objective attributes and forms while the electrical has to do with nOumena or the mental, subjective (not spiritual; modes of action or thought. The one is the finer or higher expression of the other as levitation is a higher expression of gravita- tion. Aii growth is arrested where the electrical force is in the ascendant or where it predominates as cold. Cold is electrical, heat is magnetic, one is symbolized by blue,- the other by red. The relation of the will to either expression is apparent when one understands the science of neurology and ontology — or practises of adeptship. As mediums (Damiel Home in "Incidents in My Life") can take up red hot coals in their hands and neither feel nor receive any burns; as adepts can walk on burning red hot cinders and be insensate and not harmed; as Indian fakers also prove by their exhibitions; so, the will changes the polarity of heat into that of cold or vice versa. The su- premacy of the will over nature makes one an adept. Ether in the form of ethereality is not subject to polarity and therefore cannot be eitner electricity or magnetism. Still it is the means subjectively and super physically by which spirit people produce abnormal physical phe- nomena. CLAIRVOYANCE 97 Automatic writers are those whose organisms are har- moniously polarized by the magnetic and electrical forces ; so with trance speakers. Those who have received both inspiration and the material phenomena, each class suc- cessful in its phase, are mediums whose organisms respond as sensibly to the magnetic as to the electrical ether vi- brations, and could be put into the trance, if the operating spirit intelligences so willed. Such represent the shoots of the new order of mediums ; they are the forerunners of the new dispensation of Spiritualism. Hypnotism and the trance are cause and effect; that is, one leads to the other through the power of the will. Concentration is the key that solves the mystery. Hypno- tism is the prerogative of spirit. The mother that soothes the babe into sleep on her bosom is obeying the law that closes at night the eyes of the World. And creation is as surely hypnotized, when at the hour appointed for the earth to recede into darkness, although it is unconscious of the process and to the action born, as when an expert hypnotist induces it by artificial or psychic means. The trance is a form of sleep. Sleep is the only natural trance that is known ; all other forms, either the automatic or independent in mediumship, are objective or subjective forms of consciousness. Sleep proves but never disproves consciousness as by dreams, and the trance reveals its own absence of a form of consciousness. There cannot be dreams or knowledge where consciousness is not. The highest form of trance is the one where the ego in the consciousness is most aware of its interior illumination. Such is the apotheosis of trance. It is the perfection of 98 CLAIRVOYANCE control, because the perfection of possession. It is the state of soul where the will of the Divine is most fully and clearly perceived and realized. It is the culmination of the deific principle illustrated by the seer of Nazareth, "I am in the Father and the Father in me, the work that I do I do not of myself." It is co-operative and reciprocal and becomes the medium of the will of God. This can be attained, not by obsession, not by control, as is shown in the phenomena of catalepsy, but by the at- tunement of spirit with the Spirit of the Universe. To unfold this ideal of control it is necessary to become the master, to realize the eternal self, to order both through and from the center of spirit and for the general good; in short, to practice hierophancy and adeptship and for purely altruistic and divine ends. NINTH EXPERIMENT. Will to aspire to the highest sphere within spirit and perceive how omnipotent the will is. Omnipotence is God's attribute and each one's dowry. Enter into the silence of spirit. Note the results of this experiment. LESSON X. COLOR: ITS DEFINITION AND MEANING. There is no more fascinating study in nature than that of color. Color lies at the foundation of the natural world. Life swims in it. Whatever science may teach concerning color adds to the interest already aroused in the subject. Color itself seems to be the atmosphere or elusive form of all things. It is not the atmosphere of anything, however, but so wholly or completely does it transfuse life, that, like the atmosphere, it seems to be a universal medium. Color is not an entity. Both light and sound are forms of motion. Color, like both light and sound, is a manifestation of motion. Pure thought and pure motion are colorless. Color suggests an agent and medium of communication. Between black and white in the relative and absolute form there is no radical difference. The distinction is in the circle of materiality and spirituality. In form, as in essence, color bears and interprets a reciprocal relation. Black in materiality refers to dark (evil) in spirituality, and in the soul or in psychic attractions lies the mystery of one color and all colors. Pure thought, or thought perfect, is colorless. Every impure or black thought has its "mate" in spirit and its correspondency. Thoughts, as personalities or souls, pass through the same mode of development from black to white, from effect to cause, from birth in matter CLAIRVOYANCE 101 to the apotheosis or Divinity. But do not understand us as teaching that thoughts are either entities or the form of entities as things. Thought is the substance of the mind as matter may be likened to the substance of spirit or water may be likened to the substance of the ocean. Thought reveals the spiritual life, its descent from or ascent to Divinity. It designates the degree of attainment in the sphere of the spiritual man. Thought reveals the soul in spheres and planes of expression and manifestation and by color refines the sphere. Thus, with the three primary colors, derived from one form of motion called light we have by polarity the black and white, the negative and positive form and the red, the blue and the yellow, or the green with the four complementary colors or the seven derivatives added. The octave is one in seven, one in two, and three in four, through a series of one, two, three, four and seven expressions. Thus, with the pure white as the basis of Divinity, and black as its occult manifestation, we have the red, the blood, symbolizing the heart and love, and blue, sym- bolizing the brain or intellect, and the yellow, symboliz- ing the intuition or light of the spirit which is evolved through the psychic ray from within in marriage with the solar ray from without. The yellow is regarded as the result of the white, both materially and spiritually, polarized by an equal degree of red and blue. In all the intermediary hues are shades of white in parts of blue and red, under the influence of the ray of light from with- !02 CLAIRVOYANCE out. Yellow itself is a form of white under the vibration of red, but blue and red have a more physical definition.* The blue and the red refer to the spirit embodied and polarized in matter; and as such they illustrate electrical and magnetic forces in equal parts, one (1) shade of blue corresponding to one (1) shade of red in results of yellow in aspect to white; and ever is this scale the formula of interpretation, because color obeys as it illustrates and embodies, the law of rhythm. White is the solvent and light the basis of all electrical magnetic combinations. Black is negative and stands in occultism for matter or materiality, and in spiritual science for ignorance, evil, earthliness, the alleged sinister forces and crude elements of Nature. White is positive, and in occultism stands for spirit or spirituality, and in spiritual science for wis- dom, good, heavenliness. Thus the day is in eternal con- trast to the night, and forces of the one, which are elec- trical, ever act in maximum power against and with the magnetic forces of the darkness or night. Electricity is positive while magnetism is negative in the problem of the soul. The soul or spirit is positive to matter and the astral vibrations, and has in it the law of sovereignty. Matter is ever negative to spirit, as black is to white or night is to day. At a time in the solar year in the calendar of earth when the relation between day and night, between the *Many occultists designate red blood and flesh blue, blood referring to Uiirst and flesh to hunger. CLAIRVOYANCE 103 electrical and magnetic forces, is fixed by a perfect polar- ity, these seemingly antagonistic forces play in perfect unity. Then is the hour for spirit communion and re- ceptivity.* At all other times, in concentration and cen- tralization, the psyche must exercise a more potent will force to set at naught the outward electrical vibration in aspect to the spirit's negativeness, against which it operates. This is not for a malific end or purpose, but to serve soul. Color reveals the polarity of these two forces in aspect to soul. Spirit establishes by the inherent law of affinity the polarity between electrical and magnetic vibrations, which designate the white and black, the positive and negative forms of psyche in expression and manifestation. Thus, as electricity and magnetism are modes of motion, fixed by the unchanging Law within the soul, they, through the operation of spirit, give the kaleidoscope of colors, which are so beautiful to sense or behold. And as in number one (1) sphere and plane, the white of the spirit, in yellow expresses itself through red and blue, the psychic lenses or spectrum of mind and body, we have the chem- istry of all colors, the seven and three, the two and one, in the myriad of interblendings and shadings. Each shade expresses a thought as each thought is an interpretation of spirit. At the center of mind and heart, through the white in blue, and the white in red, we have a result in yellow, and the spirit, as well as its aura, shines in the colors of its A reason why a vegetarian diet is substituted for a flesh diet is that it is cooling and offers the least stimulus to the passions and appetites. Heat inspires passion and is a detriment to spirituality. 104 CLAIRVOYANCE own expression. More than this, could the chemistry of material colors be penetrated or known, it would be found, not only that each shade corresponds to a degree in the ray of white or the mystic circle of psyche, that each color, whatever may be its form or wherever it may be found, illustrates a certain number of mathematical vibrations, exact and uniform in harmonial and reciprocal spheres and planes of expression and manifestation, but that at the center of heart, which is ruled through the mind, and at the center of the mind, which is ruled through the heart, love, the Divine Principle of Psyche, establishes the absolute polarity. So that all color finds its basis and interpretation in this absolute polarity. Affinity is the law by v/hich this polarity is maintained. Life is by this polarity, reaching the apotheosis in love; and each sphere, radiating a color, fixed by this polarity, in the earth or in any other planet, marks the psychic unfold- ment. At once it can be seen that if any shade of red, blue or yellow, black or white, purple or green, be the hue or the radiation of the aura, the soul is allied by electrical and magnetic polarization with all forms that radiate them. So that souls have their correspondency in minerals, in the flora, in the fauna of nature. They have, in short, their psychic attractions, so far as color is concerned, to fire, earth, water, air, for was it not said by the Pythagoreans and mystics of Egypt and Asia that fire, red, water, blue (oxygen and hydrogen) express elemental life through the earth to be of the air-spirit and in them is not the CLAIRVOYANCE 105 soul prefigured and forshadowed? The ascent of psyche by spirituality is made. The white light of love, operating on mind and heart, in a positive and negative polarity of the red and blue, which is magnetic and electrical evoking by a myriad of color effects, the angel of the skies. And ever from black, the night of birth, spirit rises in the lap of earth and above the blue, the water, by the sun the fire, until by death and regeneration the veil of matter is destroyed and the veil of spirituality, analogous in color is given, fire, not water, white, at last purifying psyche from all black; love, conquering evil, her negative, through the power of the Divine. TENTH EXPERIMENT. Read clairvoyantly the color of anyone's aura. In making this experiment attention should be given to color waves which pass before the clairvoyant vision. Sometimes this vision is felt clairsentiently in agreeable or disagreeable conditions. Note that coarse colors give physical or disagreeable feelings while fine and delicate tints impress one happily. Note also that the dominating color is the one which manifests the spiritual state, while the colors which are absorbed or occult furnish the back* ground for definition and interpretation. LESSON XL CLAIRVOYANCE AND CONSCIOUSNESS IN RE- LATION TO SPIRITUAL PERCEPTION. Whatever may be the illumination or penetration of one's clairvoyance, and whatever may be the state or ex- pression of one's consciousness that the spiritual per- ception uses and foreshadows. The spiritual perception is the "reason" of the consciousness and by reason we do not refer to cause or source but to faculty. As the mind has reason, so the spirit in its interior operations has rea- son. In other words reason is to mind what the spiritual perception is to the consciousness. Intuition and tuition refer to spheres of knowledge, the latter to knowledge acquired through the senses and the former realized through divine inspiration. In psychology, reason is closely associated with intuition, and so is it, and so should it be, in all spheres of consciousness. Reason may well be called the exterior or posterior guide of spirit, for it is by reason that spirit is guided. Intuition is higher in its sphere; it has to do with consciousness in the en- folded, unfolding and unfolded spiritual states; it is even adjudged by reason before it is made the mode or rule of action, occult as the decision may be, yet it is focused through reason and reaches the mind in this wise. One may walk by reason in both the outward and in- ward sense, but never does one walk by either one alone. Always do they interact, and when they harmoniously 108 CLAIRVOYANCE interact in a perfect polarity, then there is spiritual de- velopment. The spiritual perception as the "reason" of the con- sciousness has to do with clairvoyance and conscious- ness, not in the outward but the inward sense.* In the mind and all that relates consciousness to it, reason is regnant, and it is through reason that both tuition and intuition are extended. As long as reason balks the way to progress and unfoldment in the interior mystical sense, it no longer waits upon intuition and has become habitu- ated to one mode of action or thought. One word will explain reason in this aspect, it is prejudice. Prejudice is reason subsidized. Reason should, in the natural and spiritual sense, be free to act according to evidence or facts. But where it is limited, it is disarmed of its power and prerogative. Where reason is open to or receptive of divine inspiration and acts harmoniously with con- science, intuition and consciousness, it is sane and wise. It has been said that reason is a more potent guide to knowledge than intuition but the statement is only half true. Each can and does guide, but together they are absolute. One may be guided by reason (witness the scientists and experimentalist), or by intuition (witness the mathematician, musical composer, artist, seer) ; or by both; and in each case excellent and beneficent results are attained. But the absolute test of power and being is in the latter case, where, as is illustrated by the adept, *There are three general classes of clairvoyant phenomena: 1. Natural. 2. Psychic. 3. Spiritual. CLAIRVOYANCE 109 the field of vision and action becomes the whole sphere of consciousness, where reason through intuition and intuition through reason, is utilized, and humanity thus attains the ideal or spiritual state. Thus, both clairvoyance and consciousness should wait upon reason and intuition in this singular sense, and for reasons which we shall now specify. Firstly, that a line of demarcation should be drawn be- tween that which belongs to the mind in the sphere of tuition, and that which belongs to the mind in the sphere of intuition. Secondly, that one may discern that which is the natur- al seeing and natural perceiving, and that which is spirit- ual seeing and spiritual perceiving. Thirdly, that one may know that which is from in- tuition and tuition in the sphere of telepathy and divine inspiration. Fourthly, that one may perceive impressions, clairvoy- antly received, through spirit in concentration on spirits and spiritual things, and that which is the actual impres- son of an operating spirit intelligence. Thus, by such critical observation, one will acquire a facility for scientific methods and spiritual penetration which will qualify one to be a seer, seeing and perceiv- ing in the sphere of consciousness, having found the hidden way across the threshold of the objective and subjective mind. ELEVENTH EXPERIMENT. As a test we offer this experiment: Make comparisons of the specifications here enumerated and observe the sources and methods of reason and intuition. LESSON XII. HOW THE SENSITIVE IS UNFOLDED IN CLAIR- VOYANCE. This theme is one of the most interesting as well as the most helpful in the category of Teachings. First, because it reveals the modus operandi of necromancy and hiero- phancy; and, secondly, because the law of adeptship is made practical and operative. The mystery of psychic and medial expression is in the fact that spirit is occult. Were spirit and its nature known, the law of its manifestations and expression would not be involved in mystery; rather, all of its processes would be both open and simple. Yet spirit is occult, only because it is supersensuous, and superphysical. Were it an object of sense limitation or knowledge, it would not be occult. Viewing Nature from the spiritual plane of vision, the spirit presents a most varied spectacle. It is as if Nature were a vast loom, in which the warp and woof were the life forces, on, through and in which the soul, by fila- ments of light, so delicate and attenuated that no spectrum of earth could reveal them, weaves the manifestation of form. And so exact is the form as a reflection or repre- sentation of the idea of soul, that, unless counteracting agencies mar the perfection of it, it is a copy of the soul, so far as matter is able to image or embody spirit or the ideas of spirit This, however, is most beautifully accom- plished. Few flaws in her handiwork can be found. The 112 CLAIRVOYANCE chalice of the lily or rose is immaculate in conception and of spotless purity. No thread fails to carry out the origi- nal purpose of the master spirit. From the cloister of the spirit where its white light shines in pristine purity, to the shell where it glows in the form of matter, the integrity of the correspondence and design is intact, Could one perceive this by observing Nature in her own laboratory, one could form an idea of the development of medial and supernormal powers. Spirit develops a sensitive by a process, which, though slow in its action, is sure in its results. Spirits excar- nate, under wise guidance, can assist nature. The unfoldment or expression of supernormal and me- dial powers is not contrary to but in harmony with Na- ture's law, and affords spirits the key to the end which she foreshadows in all her phenomena. When a sensitive, by experience and education, is ready for adeptship he applies necessary conditions. 1. He sits from 9 to 10 A. M. or in the evening at 8, facing the East in a semi-darkened room. His position is restful but erect, and his hands are placed palms flat on the knees which are never crossed. 2. If experimenting with a crystal or glass of water, he places them on the table at an easy distance where he can gaze at them. 3. Concentration depends upon spirituality, diet, sub- jective thinking, meditation or aspiration. 4. He introspects the mind as he gazes at the crystal to subjectify the ego, and causes it to become passive to CLAIRVOYANCE 113 spiritual experiences and spirit communion and communi- cation. 5. He should avoid mental action or sensuous think- ing by reading the beatitudes or some equally spiritual teaching before beginning the sitting. 6. Learn to meditate, that is, meditate between the spirit excarnate and your own by a sympathy, love and devotion for those near and dear to you in the spirit world. 7. Follow in other details the general rules. Kindred souls who are affinitized to the person, and who have been, by a wise Providence, held within the sphere of such an one's attractions know of his sittings. Great care is taken that such an one receives the best and finest influences and ethereal forces for the develop- ment which is sought. It is the duty of the masters on the immortal side of life to see to it that the physical body and organism are adapted to the changes which are being inwrought. So they work to attune the nervo psychic or- ganism to the supernormal plane of ethereal vibrations. Readjustment is not disharmonious with Nature's purpose and law; for whatever may be the end or object of adept- ship, Nature permits amplification through her spiritual causation. What we mean by readjustment or attunement of the organism is the adaptation of form and function to the spiritual end which the natural organism subserves. In the natural world organism deals with what is external to spirit, serving the spirit through it rather than through the spiritual body. The outward or material form re- sponds to the physical needs of the spirit and this is why 114 CLAIRVOYANCE the 'spirit is "naturalized," or embodied. The whole sys- tem of the senses and faculties, comprehended by human nature, is called into existence through the embodiment of the soul. Free of the plane of matter the soul needs no material form and no sense apparatus for reaching a material body, such as the nervous system or the senses, but inasmuch as the senses are the outlet of the spirit, and spirit could not manifest, were it not for the senses, the need of them becomes at once apparent. But they relate to the spiritual senses. The three distinct and important spiritual or supernor- mal senses are clairvoyance, clairaudience and clairsenti- ence. Spirit incarnate acts outwardly and spirit excar- nate inwardly through mathematically arranged functional correspondencies. In the normal man the brain and mind are so polarized as to depend upon the finer spiritual senses. In the readjustment, the sensitive's organism is depolarized materially, so as to be capable of reflecting all that is possible within the spirit.* This relationship is only possible with one whose natural organic sensitive- ness responds to either order of conscious subjective or objective, or unconscious objective and subjective vibra- tions. Spirit acts supernormally and normally when it func- tions objectively and subjectively without loss of con- sciousness or sovereignity. The organism and mind of the sensitive are so adapted to the subjective and spiritual condition that spirit people need but reflect their thought •The ability to do this has caused psychologists to define mediumship as a congenital perversion of the nervous system. This is not true. CLAIRVOYANCE 115 in the mind of the sensitive, to be vibrated outward through the harmonial planes and spheres of psychic, men- tal and organic spectra, and received in whatever form is designed. Sensitiveness is a state of mental receptivity as well as organic negativity to psychic planes of impressibility. The organism, being subject to the law of matter, which is also the law of spirit, is thus interacted upon, and the most perfect concentration of mind is necessary, where the organism is not responsive to the will of the excar- nate intelligences, or even where it is in perfect accord, so that no mar or jar may occur in the translation of the idea. Alfred Tennyson wrote in "In Memoriam. ,, "How pure in heart and sound at head, With what divine affections bold, Should be the man whose thoughts would hold An hour's communion with the dead. They haunt the silence of the breast, Imagination calm and fair, The memory like a cloudless air, The conscience as a sea at rest. In vain shalt thou or any call The spirits from their golden day, Unless, like them, thou too canst say My spirit is at peace with all. 116 CLAIRVOYANCE But when the heart is full of din, And doubt beside the portal waits, They can but listen at the gates And hear the household jar within." Very few, indeed, even of mediums understand the deli- cacy and subtlety of this relation, and thus errors are transmitted to the material plane, which, were the con- centration perfect, or the receptivity and impressibility absolute, could altogether be avoided. Spirits are often blamed for results which they never produce. Adeptship is but another name for one's ability to reflect that which is given from the subjective, interior, spiritual sphere of Divinity. It also enables an excarnate spirit to manifest the supernormal or astral order of life. A sensitive thus prepared for his work becomes mer- curial, that is, a perfect mirror. Where there is disharmony or pride, selfishness or vice to contend with, not only will the manifestations be im- paired and distorted, if not dispersed, but the development will be retarded and violent. Mediumistic phenomena are always abnormal and prove this. There is divinity in adeptship. The spiritual is the only safe deterrent against degeneracy. From self-control to spirituality is but a step, but it is the necessary step to adeptship, to omnipotence. Abnormality is never supernormality. The descent of the spiritual light of illumination from Divinity to manhood is a wonderful event to the spirit world and it means much for the truth. In the spirit of man, where this rebirth or development is realized, the Clairvoyance 117 process is so delicate and refined that it often escapes notice. When the light reaches and hence radiates within the form, in the sublimation and etherialization of the particles of matter, and wnen the repolarization, in the spiritual sense, of the nerve centers takes place inversely to their normal action, harmony follows. To attain this development is to let spirit take its course. All development must be realized by the spirit's formula. Galvanic and hypnotic forces may effect an apparent growth, but the process of incubation in occultism should be tabooed. Hypnotism is a helpful but often a dangerous expedient. Adeptship is spiritual mastery. When the masters who are ever alert for the chosen ones, behold such as are about to blossom into medial un- foldment, certain teachers, divinely appointed for their work and qualified for their sphere of inspiration, select out of other affinitized spirits those who are consecrated to the office of adeptship and hierophancy and who by their natural and spiritual attractions and the elements and forces which they are able to give to the sensitive by . means of an inter-psychic harmony, afford a sure and permanent basis of mutual co-operation and action. Where this guidance is not affected, a sensitive is subject, by a variable polarity of attractions and repulsions, to all kinds of influences, in and out of the body (here is where de- monology is likely), but where harmony of spirit and or- ganism through a pure love obtains, where normal equilib- rium is attained by spirituality or through self-control, there the interaction is perfect, the results reliable. 118 CLAIRVOYANCE The sensitive's brain as a terrestrial and celestial mag- net, becomes a receiver, while spirits in concentration, act- ing uniformly in thought upon the poles of the sensitive's brain through the solar plexus, show their power through diversified psychic phenomena. And through this means, the phenomena, on the material and mental planes are pro- duced. To effect this polarity is the object of supernormal development ; and when the physical and mental vibrations correspond to the psychic vibrations, and all harmonize with the inspirations of the spirits in the concentration of their forces and batteries, then a sensitive is ready for work. He is a conscious psychic. There is this to be said concerning the law that re- lates spirits to the mediums as guides or messengers. There is no selection, as is commonly anticipated or understood among mortals, unless the selection be understood to be the preordained arrangements of Divinity, fulfilling the karma of each soul. Guides, like atoms, have their at- tractions. They stand for and embody certain principles, and are as much within the influence of a sensitive to whom they are attracted as the lover is near the beloved. There is cause and reason for all such attractions. Each soul has its natural and spiritual affinities. The attractions and repulsions of souls are personal. All are not drawn to the same souls nor to the same plane of life and love. Thought which is the universal solvent of error reveals the karma or action of souls in their relations to each other. And as each soul finds its own centre of. life in CLAIRVOYANCE 119 the negative and positive relation of error and truth, of evil and good, so each sensitive in the psychic sphere obeys the law which enspheres its beloved angels. And as is the degree of the circle of the expression and col- lateral environments, so the psychic attractions. All great souls, on the excarnate side of life, reach to their own through the ramified and various planes and spheres of spirit, and thus the triangle, the double triangle, or the square and the circle, illustrate how, from evil to good aspects, from one point to two and from two to one, three lines occultly measure the square of materiality and the circle of spirituality, all souls on all planets respond- ing to the law which draws each and all to one divine cen- ter of life, light and love. TWELFTH EXPERIMENT. Make a clairvoyant reading. In making this experiment, use the following formula. Note the impressions and vis- ions which impinge upon the mind as you touch or enter into psychic communication with the person or thing. FORMULA. 1. Describe the person or thing; the person as to char- acter, temperament and personality; the thing as to size, nature, material. 2. Describe the past, present and future. 3. As to person: Adaptation in life, mental and busi- ness endowments. As to thing: Location, migrations, uses. 4. As to person : Travel, sickness, changes, accidents, deaths. As to thing: History. 5. As to person: Who are friends or enemies and who are apt to be friends or enemies? As to thing: Its effect on life. 6. Describe the spirits that you see in and out of the body as to appearance. State names, ages, conditions. What message is given? As to thing: What scenes and visions are evoked? 7. General remarks. LESSON XIII. The Higher Aspects of Clairvoyance. All functions and powers of the spirit may be abused. They may be degraded for purposes which are temporal and not employed for ends which are divine. We here speak of mediumship, the psychic powers and of adept- ship in contradistinction to talents or genius. Therefore the sensitive should remember that whatever may be his phases or powers of adeptship, he will be held account- able for the uses he makes of them and the good that he attains will be determined by his consecration. The honest fortune-teller, palmist, card reader, clairvoy- ant, are doing a work which in a sense is helpful to hu- manity, but, ignorant of the import of the science to which they owe their livelihood, they pervert, unknowingly its sacred aims, and while vitiating public opinion, they undermine the foundation of faith in the genuine mani- festations and inspirations of the spirit. Much more should be said upon this all important feature of the subject than would at first seem practical, and yet truth will defend itself against its enemies outside of or within its own household. The sensitive seeking clairvoyant development is too apt. to be affected by the material uses to which clairvoyance can be put, and the practical ends to be attained thereby, than by the interior and spiritual blessings which follow a perfect adaptation of one's powers to divine ends. Each 122 CLAIRVOYANCE one seems to be seeking for manifestations needful as they may be, to see something or somewhat, rather than to realize the interior sphere or spirituality of the spirit, and the extended range of forces and principles which make up the higher life of the spirit. It is not to be de- plored that this is so, but it is strange that all should not unfold a clairvoyance in the sphere of which the light and law of the spirit could be perceived and realized. The spirit manifestations on the objective planes and the spiritual manifestations in the subjective spheres have a purpose, and that purpose is, in the formal way, to reveal the expression and consciousness of the soul; not to hold one to a fixed kaleidoscope of phenomena and noumena, simply as an object of curiosity or pleasure, but to impress upon each one through them the sense of duty. Hence a line of demarcation should be drawn between a medium who literalizes or materializes spiritual things, and cares naught for or refuses to be led into the higher Teachings of the spirit, and one who, while recognizing the use of mediumship, yet consecrates all mediumship to Divinity; who shows by teaching, behavior, works and realization that matter is the vessel into which the spirit pours its oil, by the light of which mankind may open up the interior spiritual world, place the will upon heavenly things and so ensphere the life in Divinity. To be able to see clairvoyantly and give trance or in- dependent tests of spirit presences is well in its place but such work is altogether auxiliary to the higher work and office of the spirit CLAIRVOYANCE 123 Clairvoyance, in its higher aspect, is divination through a consciousness illumined and unfolded by spirituality. Spirituality with adeptship is the key to the realization of one's Divinity. Adeptship by a mastery of the mental and physical powers and sense of the soul proves objectively one's Divinity; spirituality makes this an experience and a reali- zation. There are sensitives who are both unregenerate and material; that is, they have not yet been "born of the spirit," baptized with its own fire of inspiration. To those who, like Nicodemus, seek to understand the esoteric significance of the exoteric fact of birth, Jesus points not to the phenomena of embodiments through the generative processes of Nature, but to the awakening of the spirit as out of a sleep into the consciousness of the spiritual life and being. And this awakening is attained through spirituality and leads to consecration. There is no question but that the mission of modern Spiritualism is to place both spirit and mediumship where their use and purpose will be perceived, and where medi- ums as well as their disciples will have no other propa- ganda than the inspirations of truth. When this shall have been attained, jealousy, envy, spite, selfishness among the mediums will have ceased, and the world will reap the peaceful benefits of a spotless and consecrated min- istry. There is, however, an aspect to clairvoyance as a fac- tor of consciousness which must now be mentioned, and which, if fully understood, will lead to benefits to sensi- 124 CLAIRVOYANCE tives and all who are interested in spiritual development.* If clairvoyance has material advantages, surely there arfe spiritual which have not yet been realized. If clairvoyance enables one to see spirits in and out of the body, time and space being no barriers, surely it also enables one to per- ceive the interior heights of the sphere of the spirit. And this is the important aspect to which we wish to call at- tention, for two reasons: First, that one may be divinely human in the uses to which he puts conscience, will, facul- ties, functions and prerogatives; secondly, that he may know his sphere and mission in the world. That clairvoyance can procure one these benefits is evi- denced by the facts which it affords of divination. The consciousness, symbol of the All Seeing Eye, is free to perceive the wisdom of God. It is God revealed, but the revelation depends altogether upon the grade of one's spirituality. As spirituality deepens, the soul unfolds and the sphere of spiritual light expands, and in due time the spirit realizes God. To understand the object of life is not to remove from one planet to another, nor to force the apotheosis by magic, if that could be done, but it is to know one's self. And who knows himself best but the person who unswervingly and tenaciously lives the Christ or God-life and despite the evil and ignorance in the world, enters the silence where God is, becomes pure in heart and mind and does his work, because conscious that his best effort is proof of his consecration to God. *Only one in 50,000 is a medium. All possess supernormal p6*rtn t which should be expressed consciously now and here. CLAIRVOYANCE 125 The mission of spirit through mediumship and adeptship is to prove that man is as near to God on this planet, as near to the centre of being, as near to truth, as he ever can be, and that since he can commune with spirits, so he can commune with God. Forms but veil the spirit; they do not set it at naught; they but manifest it; they do not make communion im- possible. The spirit when penetrated reveals the mystery of its embodiments and expressions, and this clairvoyance proves. It is man's privilege to penetrate the arcana of the uni- verse and grow potent and divine through spirituality. This is the key to the realms on high, the happy gateway to the sky. This is the light of consciousness that seers have said never was on sea or land, but is perceived within the curtain of the senses. This is the realm where as from a universal, unchanging and eternal centre souls swarm to catch the breath of the Light of the World. This is the heart of the White Rose, that fashions each petal white, that the eye may see the Divinity of the spirit and know that spiritual unfoldment and realization lead to freedom, love and peace. THIRTEENTH EXPERIMENT. Withhold nothing, but perceive how clairvoyance opens the sphere of life eternal in all worlds. Apply the rationale of clairvoyance to the vision and perception and enter the temple of Solomon — the innermost Reality. LESSON XIV. Crystal Reading. Crystals and glass balls* are X-ray media of concentra- tion. As such they reflect the objective or subjective con- tents of the mind of the reader, very much as the X-ray affords a photograph of the interior organs of the human body. Every form of life in seeking polarity describes two triangles which intersect each other at a common centre like a letter X. This geometrical figure explains the light of the spirit in relation to the light of the sun, but the exact correspondence between the spirit and matter is em- bodied in the trine of the pyramid which is one-half the figure or the double, interlacing six pointed star which is the whole figure, mystically and occultly arranged. In concentrating upon the crystal, the mind through the eyes makes a triangle, the center of which is in the mind or rather the ego, the point of which lies within the crystal, the whole figure embracing the outer (objective) and the inner (subjective) triangle. The mind becomes the centre or the conjunction of these two triangles of vision. That the co-ordination of the two triangles as is illus- trated by the letter X should be perfect, so that from the 'Crystals are the best vehicles for clairvoyance because natural. Crystals are the creations of nature, glass balls are the products of art. The purest and most perfect crystals are worth from $25.00 to $5000, glass balls which are inexpensive are equally serviceable although dif- fering in their essential construction. 128 CLAIRVOYANCE inner centre of the ego to the outer centre of vision, from the sphere comprehended by the triangle of clairvoyance to the sphere comprehended by the triangle of physical seeing, the translation of the idea of the subject to the form of the object should be free and instant. The crystal reader should hold the mind in unwavering poise and con- centration. This is the all important condition. The crystal should be placed on a pedestal and on the level with the eyes, not far removed from the reader or one who expects a reading. When not in use it should be kept in a dark cloth to prevent the obtrusion of foreign auras and objects and promiscuous magnetisms. The secret of successful crystal reading is first, in clair- voyant qualification and second, in observing the simple conditions here set forth. DIVINATION. A Series of Esoteric Teachings on How to Divine Material and Spiritual Things. LESSON I. Conditions. "As it is above, so it is below; as it is within, so it is without." Negativity. Avoid negativity. It is the form of nothing and chaos and invites obsessions. Evil exists in negativity and is another name for it. Evil has no existence in reality or spirit. It is the substance of nonentity and is the oppo- site of entity as love is the essence of entity and is the opposite of nonentity. Negativeness is unconsciousness and leads to trances and obsessions. It absolves the ego from consciousness to become the subject or object of an external form or personality, equal to or greater than its own. Neither wisdom nor realization is attained by nega- tivity. To hold the ego in and to consciousness where it is self-conscious or realized, in short, where it realizes its Divinity, whether in thought, feeling, or act, and not where it is lost to consciousness and absorbed in thought-forms or absent mindedness, is to overcome negativity. The Spirit cannot reach the mind in negativity, as it is taught by Paul; (I. Cor. 14:21) "in the law it is written, with men of other tongues and other lips will. I speak to this people ; and yet for all that will they not hear me, saith the Lord." And the reason for this is the habit or prejudice of objectifying life at the expense of spirit. CLAIRVOYANCE 13.1 Passivity. This is the state of mental poise and self-reflection in which the ego is aware of itself in mind, rather than aware of thought, feeling, or action, which play subjectively and objectively through mind. To be passive the ego must be aware only of itself as a complete and perfect whole and must so exalt the self as to detach it for the time from the world of objectivity or subjectivity which enthralls it. To do this the five windows of the soul (the senses) must be closed, so that neither sensations nor perceptions can abstract or engage the ego. The ego can realize itself as prepared for whatever is to occupy or impress it. If this does not obtain then personal, extraneous or foreign impressions will preoccupy the mind and tincture and ef- fect both its passivity and whatever enters into it. The passive mind is quite virgin of all conception or inception of thought and feeling, emptied as it were, of that which is no part of its original nature or element. As quiet, clear water (water is a symbol of the mind) reflects whatever is above, beneath and within it, so the mind in passivity is ready to reveal whatever is reflected in it. Receptivity. Receptivity is the condition of the ego or soul for con- sciousness. The Soul is aware of itself only through and in receptivity. It is the condition which affords the defini- tion and interpretation of what the ego by nature is in the divine world or in Divinity. And it is the key which un- locks the occult and mystic sphere of the soul. To be re- 132 CLAIRVOYANCE ceptive is to let spirit touch the spirit consciously, so that from an inner and a divine centre, the spirit's expressions and manifestations can be traced and penetrated. To attain receptivity, one must polarize the soul through passivity within consciousness until the sense world or the world in which the ego expresses and manifests its desires, is submerged, or overcome by the sphere in which the ego is free to know and understand as God knows and under- stands. This further implies and means that in the sphere where the ego is self-realized, it can behold the actual as in a dream and grade the space and time sphere or plane of the soul, so as to enter it and discover by the law of correspondence, any doer in his sphere of the doing and the thing that is done — in short, receive as the word re- ceptivity signifies, the spirit actually or ideally. The word receptive implies the reverse of action which impels the ego or spirit from the center. Receptivity takes the spirit back to the centre by withdrawing it from a false or hypothetical centre, as when the ego seeks real- ity and realization in manifestations. To pass from thought and feeling to the one that thinks and feels, is the conscious process through which the ego passes to realization. And the condition which obtains after the pendulum of the soul swings forward (in action or manifestation), and backward (in reaction or expres- sion), is what is here meant by receptivity; in short, when the pendulum is at rest. CLAIRVOYANCE 133 Concentration. The theme of concentration is centralization. The one subserves the other. In concentration the ego is directed upon the centre and is reversing the order of thought, feel- ing, and action set up by desire. *As the ego is involved in desire, it detaches itself from the centre and becomes absorbed in centres which are set up in the mind. These centres are actual but illusive, and veil the ego to reality, that is, they obsess the ego, the ego does not obsess them. In Divine Science concentration has everything to do with the center, for this is not only the literal but the oc- cult meaning of the word — (from con and centre, with the centre.) In concentration the ego realizes itself in all that it feels, thinks, and does, rather than in perceiving the feeling, the thought or action as somewhat apart or in themselves. In concentration the normal and supernormal realization of the Spirit in maintained, first as to time, for the Spirit is conscious of eternity because it is eternal; second, as to space, for the Spirit is conscious of infinity, because it is infinite. As realization is centralization, con- centration affords the ego perfect self-realization. In the effort to concentrate, attention must be directed from the object and subject to the ego which is neither objective nor subjective per se. For the ego to bury or lose itself in either objectivity or subjectivity is to decentralize itself and make matter rather than spirit the centre. Mark ! matter is the plane of number and differentia- tion, wbere time and space abound. *For complete exposition read "Telepathy," by the author. 134 CLAIRVOYANCE Spirit is the sphere of the one, the Absolute. How is normal or supernormal concentration possible on a plane where many centres are set up for the one? Much is implied in the point of view but most in the centre of vision. Points of view are ever changing and dissipating to reveal the centre of vision, which centre is God. Conception or perception or any form or process of ideation will not avail because they have to do with the mind in which the centre appears reflected and refracted in many and multiform centres. Neither concentration nor centralization have any other end than Divinity or God. Perception, Conception, and Ideation have to do with the form of God and God is formless. When the ego is conscious of itself, not of its parts or forms it is centralized. No external nor internal key can be given that will open the mystic door of the temple of the Spirit. All yoga practices are futile, if the centre is not realized. I will, is masterful but, I am, is Divine. To be, is the end of all yoga practices, and so concentration resolves itself into the I AM or BEING. Absence of will, thought, feeling, action and presence of Divinity is the method from the many to the one, from the differentiating to the Eternal, from existence to Being. The attainment of such con- centration as is here indicated is through aspiration. Desire is personal and for existence, aspiration is universal and for Being. Aspiration is an element of concentration, because it is the mystic process by which Spirit realizes Spirit. Aspira- tion is inspired by the consciousness of the indwelling CLAIRVOYANCE 135 One. And to aspire is to sublimate or purify the soul until it is illuminated. Meditation is a form of aspiration and by it the wheat of truth is sifted from the chaff of error. By it the hu- man image is translated, transfigured, and glorified into the divine idea, and by it the soul is absolved from matter and the senses and absorbed by Spirit. One theme obtains in meditation as in aspiration and it is God. And so aspiration and meditation are, as they ever were exalted by religion, the sacred, mystic pro- cesses of Divine understanding and realization. The Bible is not so much an outer moral code, as an inner, revealed law of the Spirit. The Silence. Receptivity and aspiration have especially to do with the silence. The one is the door from without, the other the door from within the temple of the Spirit. There is nothing doing in the silence. Thoughts, feelings, actions, desire itself, are at an end. Within it, when one realizes it, life is exchanged for death, light for darkness, love for experience and realization for action. It is the sphere of consciousness. Here one realizes all things that were, are, and ever will be in the moment of eternity. It is the hidden centre, because it is luminous not at, to and from the circumference but where God is, the centre which is everywhere, because Reality is Omni- present, yet whose circumference- is nowhere, because Omnipresence is without bound or limit. 136 CLAIRVOYANCE Aspiration is God's appeal to God, from the depths to the heights, the mystic password between the inner and outer court of Deity. Few know how to pray or aspire so as to unfold the soul. To let the soul rise or exalt itself by ecstatic love and adoration of God is the end of Raja Yoga teaching Union with the Divine can be had in no other way, for as the soul aspires to Deity, life thrills with Spirit and the life is then alchemized into its one element, as when old age quaffs the magical elixir and feels the blood change into a mystic substance that entrances the mind, and awakens eternal youth again; or as when the sun distils the potion for the earth to drink and which when taken into the system, resurrects nature from her deathlike trance into a garden of paradise. All this is Rosicrucian to the one who understands. The spiritual life is not a life, ever exhausting itself in manifestation or expression, but it is the life which is realizing its being. *So, aspiration becomes the mystic path which one finds and many lose and which is pervaded with the magnetic light, in which a sea of diamonds seems to sparkle as the soul draws nearer and closer to the Si- lence. The mystic process of entering the silence may be thus explained. Loosen the personality from attachment to the sense world by concentrating the self or that realization of the self, which is termed the "I AM," upon the Ideal. Thought, feeling, action as polarized through the mind *Read John IV. CLAIRVOYANCE 137 upon phenomena will dwindle away and cease to attract the ego. The ego, thus liberated, will centralize, which is its normal and supernormal nature. When this obtains, and the ego realizes centralization by the very absence of thought, feeling and action, consciousness, not as in its expressions as when the ego is aware of itself by or in thought, feeling and action, but as it is after the mind has subsided, will reveal to the ego the luminous sphere of the silence. If the soul can realize what it is, or its own nature by this mystic process, it can then understand what the mind and its action signify in this inner and outer world. As consciousness is self polarization or the realization of Divinity and obtains only when the Self and not its forms are realized, prayer or aspiration is the process which de- clares its freedom and sublimates or spiritualizes it. Thus the soul enters the silence. LESSON II. Vibration and Polarization. Vibration is the action set up by the ego as it polarizes in its sphere and plane of expression and manifestation. The degree of vibration is determined by the law of mathematics. Vibration is even or uneven, whatever the degree may be and that quality of vibration is determined and fixed by the ability of the ego to hold itself to whatever polarity it establishes. Any polarity depends upon the materiality or spirituality of the nature of the ego, and vibration follows and obeys the impulses of the ego. Desire is the impulse which influences the ego to polarize on objective things, and such is the mysterious, subtle and impelling power of desire, that feeling becomes the subject of its object which is thought and action is its result. 'The thing" which is Divinity, has within itself the potential capacity for the differentiation of "the thing" into things, of radiating from one which is Being (on the Greek for being), to many which is existence. Desire is that which makes the uncreate become the create, being become existence, spirit become matter, consciousness be- come mind, reality become appearance, the ideal or idea become the actual, real and the form. The law of mathematics reveals in numbers the exact degree of the sphere and plane of the expression and manifestation of the ego, and this relation or ordination is discovered and revealed, not by any exoteric system of CLAIRVOYANCE 139 numbers but by Divinity. Thus when any number is pr&» posed or suggested as indicating the degree of the soul's action, intuition, which is the oracle of divine inspiraton, which interprets, defines and declares only the one teaches or informs the ego exactly where and what the ego is expressing and manifesting, and intuition is un- failing. By no mental process can one plus one be three — it is two ! This intuition declares, and this is what is im- plied in and taught by the law of numbers. Spirit or Divinity, Consciousness and all that is of Spirit or Consciousness, is free of vibration or action, and that is why Nirvana, which means freedom, or bliss is associated with Divinity. The ego though potentially but not actually dual, moves in the sphere of vibration, and as Divinity is infinite, so the ego in action must pass through the infinite series of expressions and manifesta- tions of itself. All this is declared by number. This is what Plato meant when he taught that God geometrizes. This is the meaning of experience or differentiation in mind, al- though its theme is realization through consciousness or the one spirit. To polarize on any sphere or plane depends upon the freedom of the ego from any self-limitation to or self- attraction for that sphere or plane. Then, all other things being equal, the ego at will keys its vibrations to the de- gree of the expression and manifestation of the soul and enters the sphere or plane of that particular soul. This is precisely what is done when any knowledge is obtained, because it is the order of the ego's existence and the law 140 CLAIRVOYANCE is one and the same for it or for any who may desire to be with it. The soul knows the soul objectively only as it knows itself or it subjectively, as the correspondence is mathematically uniform between spheres of expression and planes of manifestation. The color scheme of light as reflected in the spectrum will prove suggestive. The ego is free to enter negativity or darkness, positivity or light, and realize chaos and cosmos, from centre to circumference. Black is the even number one and stands for matter or negativity, the nothing from which the one or thing is generated or manifested. Light is the odd number one and stands for spirit or positivity, the nothing from which things are reborn into the one. As the ego is polarized, the two aspects of the one stand inter-related from sphere to plane, from centre to circumference, and infinite ex- pression and manifestation begin and end in that which is not one, or nothing, which mystically speaking is God. Blue and red stand for thought and feeling, the objec- tive and subjective polarity of the ego; and wherever and whenever these colors are present, certain states and planes of the soul are expressed and manifested. The thought and feeling, sphere and plane of the soul are thus revealed by vibration. Science has approximately determined in number the vibration frequency of color waves and as it is true that the color scheme or solar spectrum corresponds with the mind spectrum as expressed in willing, feeling, and think- ing (the will reveals the yellow, because it is through the will that the life is creative — that is, it is reproducing in CLAIRVOYANCE 141 form what the ego feels and thinks), then wherever and whenever these colors prevail or predominate, either in their primary or complementary form, as red, yellow and blue, or green, orange, violet, indigo, like vibrations and qualities are indicated. To key the mind to the vibration frequency of the blue, yellow or red, green, orange, violet and indigo, or in their comparative or superlative forms, as coarse or fine, dense or rare, murky or clear, is a simple matter — a problem only of concentration or polarization. As all states and planes of the soul are involved in the color scheme (read "Auras and Colors" by the author), the question of where the soul is manifesting and what the soul is expressing is a science that has to do with an understanding of color meanings. (Refer to Dictionary of Color Meanings in "Auras and Colors" by the author). In order to derive the correct astral number or psychic quality of any color, attention must be given and under- standing had of the color proportions. Thus if the pre- dominant color is red or blue and that red is fine while the blue is normal — that is, neither coarse nor fine, while the red and blue are touched or veiled by the other colors, the division of the numerical values of the color picture, divided by the sum of the numbers for which each color stands in the color spectrum, would be the astral number; and the psychic quality would be discovered by the com- posite result of the blending of these relative colors. Ex- perience in color perception will prove the science which is here declared. 142 CLAIRVOYANCE The more rarified and luminous the color, that is, the less of color the soul manifests, the more spiritual is the life. Light is the life of the spirit and that light is ever sublimating and spiritualizing the sphere in which the ego exists. This is the key which will unlock the mystery of soul differentiation, psychic attractions, the spheres and planes of the ego when vibrating color waves. The colors are veils which the soul mystically weaves and uses for sight seeing. He who understands this is seldom mistaken in his psychic delineations. To lift the veil is done by the adept who understands how to realize all things without himself becoming the thing he perceives, nor the observed of all observers. He sees without being seen as the clairvoyante or seer sees what to others is beyond or within the sphere of their sight or seeing. To such as realize polarity the path of the soul is as open as the day. LESSON III. The Rationale of Divination. He who understands and can apply the Law of Vibra- tion, as expressed through matter, can key the ego to the degrees of action, by and in which the psychic seeing or vision becomes operative. For clairvoyance (clear seeing) is both organic or functional and spiritual — that is, it has to do with objectivity and subjectivity, as well as with ideality and Divinity. The organic or functional clairvoyance is always psychical, although the normal see- ing is usually associated with the sense of sight and the organ of seeing which is the eye. Psychic seeing is both objective or physical, and sub- jective and spiritual. It is with the latter kind of see- ing that this Rationale is concerned. Familiarity with subjective seeing and visions is the re- sult of practice or the use one makes of that psychic or supernormal power, potential in all. First, let it be remembered that correspondence obtains between the visible and invisible world, between forms and ideals, between manifestation in matter and expres- sions in mind, and that the former depends upon the lat- ter and not the latter on the former. To realize this is to understand the law and modus operandi of correspond- ences between spirit and the expressions and manifesta- tions of spirits. 144 CLAIRVOYANCE Second, let it be remembered that the ego through imagination which is the seat or function of the image, by which the image is given form; and through ideality, which is the seat or function of the idea, by which the idea is given an image, can by correspondence objectify as well as subjectify the vision or idea. Thus, ideality exalts the form into the sphere of the idea, as imagination exalts the form into the sphere of the image. The pro- cess from ideality to form, from subjectivity to objectiv- ity, is the method of reducing clairvoyance to organic or functional seeing; and the reverse is true — that is, ex- alting the form, by the mystic translation of the image, photographed or objectified in the form, to the idea. To key the ego to such vibration as will afford psychic vision, is to concentrate upon the sphere where such vision obtains — one must first realize the subjectivity of the vision. To do this the seeing and the vision must become imaginative and ideal. Imagination and ideality are not fictitious, even though they are not in the cate- gory of actual and sensuous things. They are, however, as necessary to the psychic seeing as the sense of sight and the organ of seeing are necessary to the perception and reception of light and any object discovered by the light. Hence it is all important to understand the law, nature and noumena or operations of both ideality and imagination. The clairvoyant vision is realized through and by the normal order of seeing, because the normal order includes both objective and subjective seeing and perceiving. The range of vibrations included in or embraced by clairvoy- CLAIRVOYANCE 145 ance is larger and finer, not smaller and coarser than the physical; and hence more rapid. And therefore, while the normal, objective or organic seeing does not and can- not touch this range of vibration, the normal, subjective seeing can apprehend them. In order to make clairvoyance operative, the mind must be brought into a state of repose, if not passivity. All egress to the world without must be closed, and the ego, self-poised, must concentrate upon the subjective sphere, in which clairvoyant seeing and the range of clairvoyant vibrations become operative. The imagination here pres- ents a revelation to the ego as to the involved mode of all seeing. For seeing is shown to be ideal and no one truly sees who has not always before him the ideal of something objective or subjective. So that when the mind relaxes from the strenuousness of objective seeing and becomes passive to subjective correspondences, the ego realizes the image and the ideal as the forms of what- ever is objective or subjective to them. Because the ideal is the spiritual form of the image, as the image is the reflection of the form. The transition from one to the other is wholly a process of ideation. The mystery of clairvoyance is removed by the realization of the method of procedure by which the law of correspondence works its semblance and resemblances outwardly, that is, objec- tively, and inwardly that is, subjectively. Thus to pass from the natural or physical world to the spiritual world the point of view is changed. The ego releases itself from polarity on the world and fixes it upon the other, and whether the polarity be on the object first 146 CLAIRVOYANCE or subject afterwards, the polarity, generically or spe- cifically draws to the ego its objective or subjective kalei* doscope. All other things being equal, the ego is not denied whatever obtains in the universe in which it "lives* LESSON IV. Methods of Procedure. Sensitiveness permeates the soul and the system of functional and organic correspondences, through which the soul operates. The susceptibility or impressibility of the soul to whatever is of or not of itself is infinite. Whether that which touches or impresses the soul is inter- preted as sensation through the mind, clairsentience through the psychical nature, feeling through the intui- tion, the message is one and the same, for the unchang- ing law holds the soul to each expression, and expression has to do with whatever the soul is. If the soul is most sensitive to whatever arises within or appeals to the intuition, it can, by virtue of it, key the psychical or sense nature to such expression as it may will to penetrate. Although intuition divines unaided the quality of all expressions, still the ego can employ what- ever system of correspondences the soul has provided for that purpose. This system exists in the nature and con- stitution of the soul's life. Exaltation or fineness of sensitiveness frees the soul and is the passport or key to the reception and interpre- tion of correct and particular impressions. Degradation or coarseness of sensitiveness clouds the soul, limits it and makes impression from within and without inco- herent, chaotic and unreliable. This is the reason why the neophyte or student of occultism, who is aspiring for 148 CLAIRVOYANCE wisdom or spiritual understanding, needs to cultivate fine- ness of perception, imagination, ideality and spirituality of life. Sensitiveness is chiefly if not wholly emotional (never intellectual) in its nature, and hence moves out from and is ensphered within the sympathies or the love life. In- tellectual natures are not as intuitive in practice as emo- tional natures, yet intellectual natures are never so easily moved upon or influenced as emotional natures. If, therefore, a person is more intellectual than emotional he cannot succeed in touching the psychic world until he enlarges the sphere of his sympathies. Sympathetic natures are constitutionally and naturally spiritual, but if the sympathy is not balanced by the in- tellect, these natures become eccentric, erratic and impul- sive. The insane are recuited from this class, the criminals from the intellectual class. To be sympathetic is one object of centralization. By concentration to realize the expressions of the soul is the important use and end of the apparatus of functional and organic correspondences, but to let impressions and influ- ences gnaw away at and render it useless or inoperative is the result of hysteria and insanity. Now, in order to obtain the results which sensitiveness affords, it is only necessary to rationally direct the ego and not suffer it to be diffusive, impulsive, erratic, eccen- tric; in short influenced or obsessed by anything or any- one that does not belong to the ideal life of the soul; for to the degree that the ego is negative to outside influ- CLAIRVOYANCE 149 ences will it lose for the time the freedom and ability to enter into and survey the sphere or plane of the object or person under consideration. FOUR RULES OF ACTION ARE HERE GIVEN. 1. Be sympathetic without being negative. 2. Be impressional and receptive but avoid attach- ments. 3. Permeate everything without disturbing the normal order of anything. Avoid argument and physical stimuli. 4. Enter the silence and reveal what is there divined or received. Methods of Procedure. 1. Occupy the silence room alone. 2. Aspire or pray for illumination. 3. Concentrate on the matter at hand. 4. If in writing, hold the writing in the palm of the left hand or let it lay open before you on the table. The latter applies to any object. 5. During the concentration let the object fade from vou. 6. Note the order of visions or impressions logically, aid so state or write them. 7. Observe the colors and color scheme and interpret hem by the Dictionary of colors contained in "Auras and "olors." ISO CLAIRVOYANCE 8. In noting impressions understand that any impres- sion becomes as a trail which leads to deeper and more significant discoveries and revealments. 9. Impressions vary in intensity according to habits through and by which they radiate. Psychical and spirit- ual natures radiate the most intense impressions. 10. Intense impressions may be coarse or fine, or neu- tral. This quality is indicated by the influence they ex- press and the color they manifest. 11. Note that as a rule coarse (not imperfect) pen- manship implies a magnetic nature, and fine (not perfect) penmanship implies an electrical nature. Neither coarse nor fine suggests a nature well balanced, that is, equally electrical and magnetic. Study well this phase of the sub-# ject before entering upon the work of delineation. 12. A specific program of procedure is here subjoined. Program of Procedure. 1. Describe the person mentally, socially, spiritually; generally as to character, temperament, personality. 2. Describe the past, present and future. 3. Adaptation in life, mental and business endowments and qualifications. 4. Travel, sickness, changes, accidents, deaths. 5. Who are friends or enemies, or what sort of a per- son is apt to be friend or foe. 6. Spirits in and out of the body. Appearance, name, age, conditions, messages. 7. General remarks. BENEDICTION, With this spirit of research you have naught to fear. The temple of wisdom and of the spirit is yours to pos- sess and enjoy. In its pure, white light that burns at its altar there is no shadow or changing. Its inspiration is perfect, its power all embracing, its love surpassingly sweet. Within the cloister or cabinet of its walls angels meet with one accord and spirit; overarching it is un- bounded love. Love is its oracle and her law is perfect. Thus make the anabasis of the soul, from the depth to the height, out of the sense realm into the spirit of all things, that the spirit may have no veil between it and God, but that Divinity and Humanity may be one in Har- mony, Light, Consciousness and Peace. Go forth, and as the children of the earth, bear your lilies to the upper light and the fragrance of spirituality will reward you for your toil. We shall breathe upon you the melodies of love until all things shall be fulfilled. Trust us ! The Order of the White Rose. AURAS AND COLORS. (FOURTH EDITION) An Esoteric Dictionary of Color Meanings. By J. C. F. GRUMBINE. This book on "Auras and Colors" contains the follow- ing series of teachings: Lesson I — Auras, their Origin, Nature and Manifestation. Lesson II — The Mystery and Mysticism of Color. Lesson III — The Psychology of Auric and Color Formations and Affinities. Lesson IV — The Finer Forces and How Perceived. Lesson V — The Spirit's Spectrum; how Auras are Manifested, Tinctured and Spiritualized. Lesson VI — Color Alchemization. Les- son VII — A Concise Esoteric Dictionary of Color Mean- ing. Lesson VIII — How to See and Feel the Aura. Les- sen IX — The Photosphere and Atmosphere of Spirit. Lesson X — The Aureole or Nimbus of the Saints and An- gels; a study of Spiritual Intercession and Introduction. Lesson XI — The Septonate and Illumination. Lesson XII — Light, Consciousness, Divinity. Price 50c, EASY LESSONS IN OCCULT SCIENCE. By J, C. F. GRUMBINE. A helpful, luminous and concisely written book for busy people interested in the realization of the Divine. ■Price 50c. Address, J. C. F. Grumbine, B. B. P. O., Boston, Mass. The System of Philosophy Concerning Divinity. The Series — Mail Course— Fifty-Six Lessons. First. — THE DIVINITY OF SENSITIVENESS. Twelve lessons. Ten special test experiments. Second.— THE DIVINITY OF CLAIRVOYANCE or PERCEPTION. Twelve lessons. Ten experiments. Third. — THE DIVINITY OF INSPIRATION. Twelve lessons. Ten experiments. Fourth.— THE DIVINITY OF HEALING. Ten les- sons. Ten experiments. Fifth.— THE DIVINITY OF ILLUMINATION. Ten lessons. N. B. — The student who passes final examination suc- cessfully is given a diploma. He also can become a mem- ber of The Order of The White Rose. Realization is in the regular order of the Teachings and there is and can be no variation from the rule. No sepa- rate series can be taken. Tuition. The entire series can now be had for $60.00, payable at once or in $5.00, twelve monthly installments. The entire series to students abroad is $65.00, or $5.50 monthly. A normal course for those who wish to become Teach- ers is obligatory. The fee is $10.00. The System of Philosophy Concerning the Divinity of Sensitiveness. These Teachings (twelve lessons in the series) concern those who wish to acquire sensitiveness of spirit; to read character and influences instantly and without contact with visible form; to penetrate to the very soul of things and read life as an open book ; ,in short, to unfold the in- tuition or faculty of divination and thus become seers. Teaches one how to be a psychometrist. (Ten experiments in this series.) The System of Philosophy Concerning the Divinity of Clairvoyanee. These Teachings (twelve lessons in the series) are re- markable and have reference to a specialty. All who follow or apply the lessons faithfully will be rewarded with clairvoyant or spiritual vision. Ten experiments in this series. This series is published in book form and is free to the student. The System of Philosophy Concerning the Divinity of Inspiration. These Teachings have to do with one of the highest forms or realization known, and is the most radiant and lucid exposition of the law of consciousness. The series applies to those who are seeking for the oracle of the Voice, for the Light of the world and the Source of Casuality. Teaches how to receive and induce Inspira- tion. Teaches also how to become an inspirational speaker. Invaluable to students of the ministry. Tbe System of Philosophy Concerning the Divinity of Healing. These Teachings have to do with the science of Being, the source of Life, Health, Harmony and Peace ; teaches how to enjoy and retain health. It reveals the principles of all metaphysical and therapeutic systems. It compre- hends the gist of Suggestive Therapeutics, Magnetics, Hypnotism, Color and Musical forces, Christian and Men- tal Science, and is absolutely eclectic in its ideal and pratice. No system like it extant — invaluable to the prac- tioneer and student. The System of Philosophy Concerning the Divinity of Illumination. This series is the final one of "The System of Philos- ophy Concerning Divinity," and is in the highest sense the basis of Ontology. By the Brahmins it would be designated "Raja Yoga." Its object is to enable the po- tential adept to become a yogis or a hierophant. There are ten lessons in this series. To master these Teachings is to be worthy of membership to The Order of the White Rose. For prospectus send stamped addressed envelope to J* C. F. Grumbine, B. B. P. O., Boston, Mass. CLAIRAUDIENCE (FOURTH EDITION.) By J. C. F. GRUMBINE This book is the first scientific attempt to present the psychology of Clairaudience or clear hearing in a system of teaching or lessons with practical experiments, which any student can apply in a sane, rational, conscious and practical way. It is a text book on this wonderfully en- chanting subject. Paul heard Jesus speak to him while on the way to Damascus. Jesus conversed with the two disciples on the way to Emmaus. Joan d'Arc heard the voices which led her to free France and place Charles on the throne. Thousands hear the voices of the spirits — their departed loved ones who still call to them from the spirit world. Can this supernormal power be unfolded so that all may enjoy conscious clairaudient communion with the spirit world — and their spirit loved ones ? Yes. Study and apply the system as here set forth. Published in cloth. Price $1.00. THE ORDER OF THE WHITE ROSE. BRANCHES. This Order is mystic and Rosicrucian, therefore, it is non-partisan and non-sectarian. It has two branches, the Spiritual Order of the Red Rose, which is the exoteric branch, and the Spiritual Order of the White Rose, which is the esoteric branch, both of which form, or rather lead to The Order of the White Rose, which is the celestial or main branch of the Order. Organization of Chapters of the College of Divine Sciences and Realization. All who are interested in the cause of Universal religion and the ideal of the Order are cordially invited to support the local chapters by becoming members. Chapters or members of chapters can be found in nearly every centre of civilization in the Western World, and by communicating with the President, membership can be obtained where you can succeed the best in your personal efforts and aims. The Order of the White Rose. OBJECTS. FIRST. A spiritual organization to establish Universal Religion generically set forth in the Teaching of the Order of the White Rose, W-ich form a System of Philosophy concerning Divinity, and, as further expressed in the spirit of truth contained in the sacred books of all ethnic or racial religions. SECOND. To help humanity to realize, express and control its innate, divine powers as clairvoyance, clairaudience, clarsentience, psychometry, inspiration, intuition, telepathy, prophecy, prevision, pre- science, healing, suggestion, ideality, will, adeptship, illumination so that error, disease and evil may be checked and avoided and a divine manhood and womanhood possible. THIRD. To unite kindred spirits by bonds of mutual labor and ministration, so that communion may be a source of profit, mental exaltation and spiritualization, and that the objects and aims of the Order may be advanced and consummated. FOURTH. To meet in the openness of spiritual understanding and fellowship and in the silence assist all who are willing and pre- pared to receive the power of the spirit; this labor to be one of loving ministration. FIFTH. To establish and maintain as a center of propaganda and discipleship, "The College of Divine Sciences and Realization," where students may be taught the path to Nirvana (freedom or bliss) by the teachers of the College, and where they can receive such wisdom through tuition, discipleship and meditation as will qualify them for their career. SIXTH. To inform the outer through the spirit of the inner world by telepathy and correspondence, and thus develop the poten- tial divinity latent in all mankind. SEVENTH. To organize and foster chapters of the Order where the local work can be conducted through study classes and public meetings and where central flames of light will be kept burning for all who need guidance. EIGHTH. To promote the success of all similar and kindred organizations by whatever name and in whatever country, realizing that whoever is not against is for us and that all life is one though men call it variously. NINTH. The Order of the White Rose, the chapters and societies eschew politics and members are urgently requested to foster and maintain its spirit at all times and in all places. No person's religious or political opinions are asked or compromised. Members to O. W. R. at Large. 1. Any active student of "The College of Divinity Sciences and Realization," or graduate of the College or member of the Order. 2. Dues two dollars yearly. President. J. C. F. Grumbine. Endowment Fund. The college solicits an endowment fund to be set apart for indigent students, whereby they may receive free the Teachings and Publi* cations of the Order of the White Rose and the College of Divine Sciences and Realization. Mr. Grumbine will act as trustee for said fund. Publications. Ail publications of the Order of the White Rose are free to its members. Members are graduates. Sending Moneys for Teachings. All moneys should be made payable to J. C. F. Grumbine. B. B. P. O., Boston, Mass. CLAIRVOYANCE. By J. C. F. GRUMBINE RECENT BOOK NOTICES. Since the publication of Emanuel Swedenborg's books, no greater and more valuable work has appeared than the one entitled "Clair- voyance," J. C. F. Grumbine. It is a System of inspired teachings Concerning Divinity, especially Clairvoyance, and how to unfold the clairvoyant vision, to pierce the veil of sense, see and converse with tpirits, enter at will into the spiritual world and become a seer and en adept in mystical science. Mr. Grumbine has clearly and logically presented his subject in a manner at once simple and profound. — "Suggestions." "Your work is marvelous, epoch-making." — Lilian Whiting, Boston Correspondent to Chicago Inter-Ocean. "Admirably unfolds the law and nature of Clairvoyance." Chicago Inter-Ocean. "A remarkable book. Originality and depth of thought, combined with perspicuity, characterize every page. It is evident in every sen- tence that this volume is the offspring of inspiration." — Progressive Thinker. "I consider the book on Clairvoyance a most remarkable and practi- cal work on development. It harmonizes well with the Hermetic Schools of Philosophy, in which I learned the mysteries of adeptship." — Prof. George W. Walrond, Astrologer. "It is the best work on the subject of Clairvoyance thus far, and points out an alluring goal of true spiritual development." — Mind, New York City. "It is a revelation." — Light, London, Eng. "There has recently appeared in print an important and most instruc- tive volume on 'Clairvoyance, its Nature and Law of Unfoldment/ from the truly inspired pen of our gifted brother, J. C. F. Grumbine, who writes as the exponent of the Spiritual Order of the White Rose. The lessons which constitute the volume are of great use and interest to all who desire to familiarize themselves both with the clearest scientific view of Clairvoyance yet presented to the reading public, and the most efficacious means of developing the faculty in themselves by means of a series of simple and very practical experiments, which many of Mr. Grumbine's students in various places have found highly beneficial in many ways, besides being conducive to attaining the cen- tral object for which they are designed. All sincere students of the psychic realm will do well to read and study this excellent volume." — W. J. Colville, The Banner of Light, Boston. Published in green or blue cloth and sold on order through all book- stalls or an authorized representative of the Rosicrucians, the Order of the White Rose. Price $1.50. Send P. O. Order payable to J. C. F. Grumbine. Ask your city librarian and bookdealer for it. Address J. C. F. Grumbine, B. B. P. O., Boston, Mass. The Order of The White Rose Publications. Easy lessons in Occult Science. J. C. F. Grumbine. (Third Edition.) Paper $ .50 Clairvoyance, a system of Teaching, concerning its Law, Nature and Unfoldment. (Fourth Edition) enlarged. By J. C. F. Grumbine. Cloth, price.. 1.50 Psychometry, how to Realize the Spiritual Percep- tion, Intuition, Divinity and Attain Illumination. By J. C. F. Grumbine. (Fourth Edition) paper, price .' 50 Auras and Colors : An Esoteric System of Teaching, Concerning Halos, Aureolas and the. Nimbus. By J. C. F. Grumbine. Paper, price 50 Telepathy. By J. C. F. Grumbine 50 The Spirit World. By J. C. F. Grumbine 50 The. Great Secret and Other Tales. By J. C. F. Grumbine '. 50 Genuine Evidences of Spirit (Excarnate) Identity By J. C. F. Grumbine 50 Universal Religion. By J. C. F. Grumbine 50 The Resurrection. By J. C. F. Grumbine 50 Clairaudience, a system of teaching concerning its law, nature and unfoldment. Cloth, new. By J. C. F. Grumbine 1 . 00 Large Glass Balls or Crystals for Crystal Reading and Concentration. Postage, prepaid .*. 3.00 Address, J. C. F. Grumbine, B. B. P. O., Boston, Mass. PSYCHOMETRY. (FOURTH EDITION NOW READY) By J. C. F. GRUMBINE, CONTENTS. 1. Introduction. 2. Special Rules and Conditions to be observed. 3. Mediumship and the Spiritual Gifts. 4. The Soul, its own Oracle and Law. 5. How to see and Perceive with the Interior or Spiritual Vision. 6. Concentration and Centralization. 7. Sittings. What they Signify. 8. The Silence. The Voice. Divinity. As this is the only practical work of its kind, and the Teacher and Author has been requested by his thousands of students to prepare a primer or text book for the neo- phyte, the book is destined to satisfy a long felt need. "We could desire nothing better than that every society in England had a copy of this excellent work. The writer may produce more books but better, we do not think, can possibly be hoped for." — Editor The Torch, England. Published in paper and sent postpaid for 50 cents. Address, J. C. F. Grumbine, B. B. P. O., Boston, Mass. MAK13 4912