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SECOND SIGHTA STUDY OF NATURAL ANDINDUCED CLAIRVOYANCE
BY
SEPHARIALAUTHOR OF "A MANUAL OF ASTROLOGY,"
"PROGNOSTIC ASTRONOMY," "A MANUAL OFOCCULTISM," "KABALISTIC
ASTROLOGY," "THE
KABALA OF NUMBERS," ETC., ETC.
LONDONWILLIAM RIDER & SON, LIMITED
1912
Richard Clay & Sons, Limited,Brunswick Street, Stamford
Street, S.E.,
and Bungay, Suffolk.
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CONTENTS
Introduction 7Chapter I. The Scientific Position 10Chapter II.
Materials and Conditions 21Chapter III. The Faculty of Seership
29Chapter IV. Preliminaries and Practice 39Chapter V. Kinds of
Vision 51Chapter VI. Obstacles to Clairvoyance 59Chapter VII.
Symbolism 67Chapter VIII. Allied Psychic Phases 76Chapter IX.
Experience and Use 84
Conclusion 93
INTRODUCTIONFew words will be necessary by way of preface to
thisbook, which is designed as an introduction to a
littleunderstood and much misrepresented subject.I have not here
written anything which is intended todisplace the observations of
other authors on this subject,nor will it be found that anything
has been saidsubversive of the conclusions arrived at
byexperimentalists who have essayed the study ofclairvoyant
phenomena in a manner that is altogether
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commendable, and who have sought to place the subjecton a
demonstrable and scientific basis. I refer to theproceedings of the
Society for Psychical Research.In the following pages I have
endeavoured to indicate thenature of the faculty of Second Sight or
Clairvoyance, themeans of its development, the use of suitable
media oragents for this purpose, and the kind of results that maybe
expected to follow a regulated effort in this direction. Ihave also
sought to show that the development of thepsychic faculties may
form an orderly step in the processof human unfoldment and
perfectibility.As far as the nature and scope of this little work
willallow, I have sought to treat the subject on a broad andgeneral
basis rather than pursue more particular andpossibly more
attractive scientific lines. What I have heresaid is the result of
a personal experience of some yearsin this and other forms of
psychic development andexperimentation. My conclusions are given
for what theyare worth, and I have no wish to persuade my readers
tomy view of the nature and source of these abnormalphenomena. The
reader is at liberty to form his owntheory in regard to them, but
such theory should beinclusive of all the known facts. The theories
dependingon hypnotic suggestion may be dismissed as
inadequate.There appear to remain only the inspirational theory
ofdirect revelation and the theory of the world-soulenunciated by
the Occultists. I have elected in favour ofthe latter for reasons
which, I think, will be conspicuousto those who read these pages.I
should be the last to allow the study of psychism tousurp the
legitimate place in life of intellectual andspiritual pursuits, and
I look with abhorrence upon theflippant use made of the psychic
faculties by a certainclass of pseudo-occultists who serve up this
kind of thing
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with their five o'clock tea. But I regard an orderedpsychism as
a most valuable accessory to intellectual andspiritual development
and as filling a natural place in theprocess of unfoldment between
that intellectualism that isgrounded in the senses and that higher
intelligence whichreceives its light from within. From this
view-point thefollowing pages are written, and will, I trust,
provehelpful.
CHAPTER I.THE SCIENTIFIC POSITIONIt would perhaps be premature
to make any definitepronouncement as to the scientific position in
regard tothe psychic phenomenon known as "scrying," andcertainly
presumptuous on my part to cite an authorityfrom among the many who
have examined this subject,since all are not agreed upon the nature
and source of theobserved phenomena. Their names are,
moreover,already identified with modern scientific research
andtheory, so that to associate them with experimentalpsychology
would be to lend colour to the idea thatmodern science has
recognized this branch of knowledge.Nothing, perhaps, is further
from the fact, and while itcannot in any way be regarded as
derogatory to thehighest scientist to be associated with others, of
lessscientific attainment but of equal integrity, in
thiscomparatively new field of enquiry, it may lead topopular error
to institute a connection. It is still fresh inthe mind how the
Darwinian hypothesis was utterlymisconceived by the popular mind,
the suggestion thatman was descended from the apes being generally
quotedas a correct expression of Darwin's theory, whereas he
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never suggested any such thing, but that man and theapes had a
common ancestor, which makes of the aperather a degenerate lemur
than a human ancestor. Otherand more prevalent errors will occur to
the reader, thesebeing due to the use of what is called "the
evidence of thesenses"; and of all criteria the evidence of
sensation isperhaps the most faulty. Logical inference
fromdeductive or inductive reasoning has often enough been agood
monitor to sense-perception, and has, moreover,pioneered the man of
science to correct knowledge onmore than one occasion. But as far
as we know or canlearn from the history of human knowledge, our
senseshave been the chiefest source of error. It is
withconsiderable caution that the scientist employs theevidence
from sense alone, and in the study ofexperimental psychology it is
the sense which has first tobe corrected, and which, in fact, forms
the great factor inthe equation. A person informs me that he can
see avision in the crystal ball before him, and although I am inthe
same relation with the "field" as he, I cannot seeanything except
accountable reflections. This fact doesnot give any room for
contradicting him or any right toinfer that it is all imagination.
It is futile to say the visiondoes not exist. If he sees it, it
does exist so far as he isconcerned. There is no more a universal
community ofsensation than of thought. When I am at work my
ownthought is more real than any impression receivedthrough the
sense organs. It is louder than the babel ofvoices or the strains
of instrumental music, and moreconspicuous than any object upon
which the eye may fall.These external impressions are admitted or
shut out atwill. I then know that my thought is as real as my
senses,that the images of thought are as perceptible as
thoseexterior to it and in every way as objective and real.
Thethought-form has this advantage, however, that it can begiven a
durable or a temporary existence, and can betaken about with me
without being liable to impost as
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"excess luggage." In the matter of evidence inpsychological
questions, therefore, sense perceptions areonly second-rate
criteria and ought to be received withcaution.Almost all persons
dream, and while dreaming they seeand hear, touch and taste,
without questioning for amoment the reality of these experiences.
The dreamingperson loses sight of the fact that he is in a bedroom
of aparticular house, that he has certain relations with
otherssleeping in the same house. He loses sight of the fact
thathis name is, let us say, Henry, and that he is famous forthe
manufacture of a particular brand of soap or cheese.For him, and as
long as it lasts, the dream is the onereality. Now the question of
the philosopher has alwaysbeen: which is the true dream, the
sleeping dream or thewaking dream? The fact that the one is
continuous ofitself while the other is not, and that we always fall
into anew dream but always wake to the same reality, hasgiven a
permanent value to the waking or external life,and an equally
fictitious one to the interior or dreaminglife. But what if the
dream life became more or lesspermanent to the exclusion of all
other memories andsensations? We should then get a case of insanity
inwhich hallucination would be symptomic. (The dreamstate is more
or less permanent with certain poeticaltemperaments, and if there
is any insanity attaching to itat all, it consists in the inability
to react.) Imagination,deep thought and grief are as much
anaesthetic aschloroform. But the closing of the external channels
ofsensation is usually the signal for the opening of thepsychic,
and from all the evidence it would seem that thepsychic sense is
more extensive, acuter and in every waymore dependable than the
physical. I never yet have metthe man or woman whose impaired
eyesight required thathe or she should use glasses in order to see
while asleep.That they do see is common experience, and that they
see
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farther, and therefore better, with the psychic sense thanwith
the physical has been often proved. EmanuelSwedenborg saw a fire in
Stockholm when he wasresident in England and gave evidence of it
before thevision was confirmed by news from Sweden. A lady ofmy
acquaintance saw and described a fire taking place ata country seat
about 150 miles away, the incident beingtrue to the minutest
details, many of which wereexceptional and in a single instance
tragic. The psychicsense is younger than the physical, as the soul
is youngerthan the body, and its faculty continues unimpaired
longafter old age and disease have made havoc of the
earthlyvestment. The soul is younger at a thousand years thanthe
body is at sixty. Let it be admitted upon evidence thatthere are
two sorts of sense perception, the physical andthe psychical, and
that in some persons the latter is asmuch in evidence as the
former. We have to enquire thenwhat relations the crystal or other
medium has to thedevelopment and exercise of the clairvoyant
faculty. Weknow comparatively little about atomic structure
inrelation to nervous organism. The atomicity of certainchemical
bodies does not inform us as to why one shouldbe a deadly poison
and another perfectly innocuous. Weregard different bodies as
congeries of atoms, but it is asingular fact that of two bodies
containing exactly thesame elements in the same proportions the one
ispoisonous and the other harmless. The only differencebetween them
is the atomic arrangement.The atomic theory refers all bodies to
one homogeneousbasic substance, which has been termed protyle
(proto-hyle), from which, by means of a process loosely definedas
differentiation, all the elements are derived. Theseelements are
the result of atomic arrangement. The atomshave various vibrations,
the extent of which is called themean free path of vibration;
greatest in hydrogen andleast in the densest element. All matter is
indestructible,
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but at the same time convertible, and these facts, togetherwith
the absolute association of matter and force, lead tothe conclusion
that every change of matter implies achange of force. Matter,
therefore, is ever living andactive, and there is no such thing as
dead matteranywhere. The hylo-idealists have therefore regarded
allmatter as but the ultimate expression of spirit, andprimarily of
a spiritual origin.The somewhat irksome phraseology of
BaronSwedenborg has dulled many minds to a sense of his greatacumen
and philosophical depth, but it maybe convenientto summarize his
scientific doctrine of"Correspondences" in this place as it has an
importantbearing on the subject in hand. He laid down the
principleof the spiritual origin of force and matter. Matter,
heargued, was the ultimate expression of spirit, as form wasthat of
force. Spirit is to force what matter is to form--itssubstratum.
Hence for every spiritual force there is acorresponding material
form, and thus the material ornatural world corresponds at all
points to the world ofspirit, without being identical. The apparent
hiatusbetween one plane of existence and the next he called
adiscrete degree, while the community between differentbodies on
the same plane he called a continuous degree.Thus there is
community of sensation between bodies ofthe same nature, community
of feeling, community ofthought, and community of desire or
aspiration, each onits own plane of existence. But desire is
translated intothought, thought into feeling, and feeling into
action. Thespirit, soul (rational and animal in its higher and
loweraspects), and the body appear to have been the principlesof
the human constitution according to this authority. Allspirits
enjoy community, as all souls and all bodies ontheir respective
planes of existence; but between spiritand soul, as between soul
and body, there is a discretedegree. In fine, mind is continuous of
mind all through the
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universe, as matter is continuous of matter; while mindand
matter are separated and need to be translated intoterms of one
another.Taking our position from the scientific statement of
theatomic structure of bodies, atomic vibration andmolecular
arrangement, we may now consider the actionexerted by such bodies
upon the nervous organism ofman.The function of the brain, which
may be regarded as thebulbous root of a plant whose branches grow
downwards,is twofold: to affect, and to be affected. In its active
andpositive condition it affects the whole of the vital andmuscular
processes in the body, finding expression invital action. In its
passive and negative state it is affectedby impressions coming to
it in different ways through thesense organs, resulting in nervous
and mental action.These two functions are interdependent. It is the
latter orafferent function with which we are now concerned.
Therange of our sense-perceptions puts us momentarily inrelations
with the material world, or rather, with a certainportion of it.
For we by no means sense all that issensible, and, as I have
already indicated, our senseimpressions are often delusive. The
gamut of our senses isvery limited, and also very imperfect both as
to extentand quality. Science is continually bringing
newinstruments into our service, some to aid the senses,others to
correct them. The microscope, the microphone,the refracting lens
are instances. It used to be said withgreat certainty that you
cannot see through a brick wall,but by means of X-rays and a
fluorescent screen it is nowpossible to do so. I have seen my own
heart beating as itsimage was thrown on the screen by the Rontgen
rays.Many insects, birds and animals have keener perceptionsin some
respects than man. Animalculae and microbiclife, themselves
microscopic, have their own order of
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sense-organs related to a world of life beyond our ken.These
observations serve to emphasise the greatlimitation of our senses,
and also to enforce the fact thatNature does not cease to exist
where we cease toperceive her. The recognition of this fact has
been sothoroughly appreciated by thoughtful people as to haveopened
up the question as to what these humanlimitations may mean and to
what degree they mayextend.We know what they mean well enough: the
history ofhuman development is the sequel to natural evolution,and
this development could never have had place apartfrom the hunger of
the mind and the consequent breakingdown of sense limitations by
human invention. As to theextent of our limitations it has been
suggested that just asthere are states of matter so fine as to be
beyond therange of vision, so there may be others so coarse as to
bebelow the sense of touch. We cannot, however, assertanything with
certainty, seeing that proof must alwaysrequire that a thing must
be brought within our range ofperception before we can admit it as
fact. The future hasmany more wonderful revelations in store for
us, nodoubt. But there is really nothing more wonderful thanhuman
faculty which discovers these things in Nature,things that have
always been in existence but until nowhave been outside our range
of perception. The ultra-solidworld may exist.The relations of our
sense-organs to the various degreesof matter, to solids, fluids,
gases, atmosphere and ether,vary in different individuals to such a
wide extent as tocreate the greatest diversity of normal faculty.
Theaverage wool-sorter will outvie an artist in his perceptionof
colour shades. An odour that is distinctly recognizableby one
person will not be perceptible to others. In thematter of sound
also the same differences of perception
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will be noted. On a very still night one can hear the sugarcanes
growing. Most people find the cry of a bat to bebeyond their range.
The eye cannot discern intervals ofless than one-fiftieth of a
second. Atmospheric vibrationdoes not become sound until a
considerable frequency isattained. Every movement we make displaces
air but oursense of touch does not inform us of it, but if we stand
ina sunbeam the dust particles will show that it is so. Oursense of
feeling will not register above certain degrees ofheat or below
certain degrees of cold. Sensation,moreover, is not indefinitely
sustained, as anyone maylearn who will follow the ticking of a
watch for fiveminutes continuously.But quite apart from the sense
and range of ourperceptions, the equality of a sense-impression is
found tovary with different persons, affecting them each in
adifferent way. We find that people have "tastes" in regardto form,
colour, flavour, scent, sound, fabric and texture.The experience is
too general to need illustration, but wemay gather thence that, in
relation to the nervous systemof man, every material body and state
of matter has avariable effect. These remarks will clear the ground
for astatement of my views upon the probable effect a crystalmay
have upon a sensitive person.
CHAPTER II.MATERIALS AND CONDITIONSThe crystal is a clear
pellucid piece of quartz or beryl,sometimes oval in shape but more
generally spherical. Itis accredited by Reichenbach and other
researchers withhighly magnetic qualities, capable of producing in
a
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suitable subject a state analogous to the ordinary
"wakingtrance" of the hypnotists. It is believed that all
bodiesconvey, or are the vehicles of certain universal
propertycalled od or odyle (od-hyle), which is not regarded as
aforce but as an inert and passive substance underlying themore
active forces familiar to us in kinetic, calorific andelectrical
phenomena. In this respect it holds a positionanalogous to the
argon of the atmosphere, and is capableof taking up the vibrations
of those bodies to which it isrelated and which it invests. It
would perhaps not beamiss to regard it as static ether. Of itself
it has no activeproperties, but in its still, well-like depths, it
holds thepotentiality of all magnetic forces.This odyle is
particularly potent in certain bodies and oneof these is the beryl
or quartz. It produces and retainsmore readily in the beryl than in
most other bodies theimages communicated to it by the subconscious
activityof the seer. It is in the nature of a sensitized film which
iscapable of recording thought forms and mental images asthe
photographic film records objective things. Theoccultist will
probably recognize in it many of theproperties of the "astral
light," which is often spoken of inthis connection. Readers of my
Manual of Occultism willalready be informed concerning the nature
ofsubconscious activity. The mind or soul of man has twoaspects:
the attentive or waking consciousness, directedto the things of the
external world; and the subconscious,which is concerned with the
things of the interior world.Each of these spheres of the mind has
its voluntary andautomatic phases, a fact which is usually lost
sight of,inasmuch as the automatism of the mind is
frequentlyconfounded with the subconscious. All purposive
actiontends to become automatic, whether it be physical ormental,
sensory or psychic.The soul in this connection is to be regarded as
the
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repository of all that complex of emotions,
thoughts,aspirations, impressions, perceptions, feelings, etc.,
whichconstitute the inner life of man. The soul is none the lessa
fact because there are those who bandy words about itsorigin and
nature.Reichenbach has shown by a series of experiments
uponsensitive and hypnotized subjects, that metals and
othermaterials produce very marked effects in contact with thehuman
body. The experiments further showed that thesame substance
affected different patients in diversemanners.The hypnotic
experiments of the late Dr. Charcot, thewell-known French
biologist, also demonstrate therapport existing between the
sensitive subject and foreignbodies in proximity. A bottle
containing a poison is takenat random from a number of others of
similar appearanceand is applied to the back of the patient's neck.
Thehypnotic subject at once begins to develop all thesymptoms of
arsenical, strychnine or prussic acidpoisoning; it being afterwards
found that the bottlecontains the toxine whose effects have been
portrayed bythe subject. But not all hypnotic subjects are capable
ofthe same degree of sensibility.Community of sensation is as
common a phenomenon ascommunity of thought between a hypnotizer and
hissubject, and what are called sympathetic pains areincluded in
common experience. Sensitive persons willsimulate all the symptoms
of a virulent disease, e.g. mockmeasles. The phenomena of
psychometry reveal the factof bodies being able to retain records
and of the humanpossibility of reviving these records as sensations
andthought images, although there is no direct community
ofsensation between an inanimate object and the nervousorganism of
a sensitive. It need not, therefore, be a matter
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of surprise that the crystal can exert a very definite
andsensible effect upon the nervous organism of a certainorder of
subjects. It does not affect all alike nor act in auniform and
constant manner on those whom it does soaffect. The modifications
of sensibility taking place in thesubject or sensitive render the
action of the agent avariable quantity. Where its action is more or
less rapidand remarkable, however, the quartz or beryl crystal
maybe regarded as the most effective agent for
producingclairvoyance.In other cases the concave mirror, either of
polishedcopper or black japan, will be found serviceable. Incertain
cases where the faculty is already developed butlying in latency,
any shining surface will suffice to bring itinto activity. Ecstatic
vision was first induced in JacobBoehme by the sun's rays falling
upon a bowl of waterwhich caught and dazzled his eyes while he was
engagedin the humble task of cobbling a pair of shoes.
Inconsequence of this exaltation of the visual sense wehave those
remarkable works, The Aurora, The FourComplexions, Signatura Rerum,
and many others, withletters and commentaries which, in addition to
being of aspiritual nature, are also to be regarded as scholarly
whenreferred to their source. In Boehme's case, as in that
ofSwedenborg, whose faculty did not appear until he wasfifty-four
years of age, it would appear that the facultywas constitutional
and already developed, waiting onlythe conditions which should
bring it into active operation.The agent most suitable for
developing clairvoyancecannot therefore be definitely prescribed.
It must remaina matter of experiment with the subject himself.
Thatthere are some persons in whom the psychic faculties aremore
prone to activity than in others is certain, and itwould appear
also that these faculties are native in someby spiritual or
hereditary succession, which fact is evident
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from their genitures as interpreted by astrology. Manyplanets in
flexed signs and a satellitium in the nadir orlower angle of the
horoscope is a certain indication ofextreme nervous sensibility and
predisposition totelaesthenic impressions, though this observation
does notcover all the instances before me. It is true,
however,where it applies. The dominant influence of the
planetNeptune in a horoscope is also to be regarded as a
specialindication of some form of psychic activity, as I
havefrequently observed.In cases where the subject is not prepared
by evolutionalprocess for the exercise of the psychic faculties, it
will befound that the same or similar indications will tend to
thesimulation of such faculties, as by mediumism, conjuring,etc.,
while they may even result in chicanery and fraud.But among those
who are gifted in the direction spokenof, all are not clairvoyant.
The most common form ofpsychic disturbance is involuntary
clairaudience, andtelaesthesia is not perhaps less general. St.
Paul indicatesa variety of such psychic "gifts," e.g. the gifts
ofprophecy, of healing, of understanding, etc.; but thesemay also
be regarded in quite a mundane sense. Thedevelopment among the
early Christians of spiritual gifts,visions, hearing, speaking in
foreign tongues, psychichealing, etc., appears to have given rise
to a variety ofexceptional experiences by which they were induced
tosay "we cannot but speak the things we have seen andheard." "One
star differs from another in glory," says St.Paul, and this
diversity of spiritual gifts proceeds from thecelestial world, and
is so ordered that each may fulfil thepart required of him in the
economy of life.Psychic tradition is as important a fact as is
physicalheredity. The latter is a factor of immense importance
asaffecting the constitution and quality of the organism in
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and through which the soul is required to function. Butpsychic
tradition is that which determines the power andfaculty brought to
bear upon the physical organism. Pastevolution is not a negligible
quantity, and its effects arenever wasted or lost to the
individual. We are what weare by reason of what we have already
been, as wellindividually as racially. "The future is, the past
unfolded"or "entered upon by a new door," as it has been well
said.We do not suddenly acquire faculties, we evolve them byeffort
and successive selection. In our upward striving forliberty we
specialize along certain lines which appear tous to be those
offering either the least resistance or themost ready means of
self-preservation, liberty andwell-being. Hence some evolve a
special faculty formoney-making and, as schoolboys, will be expert
tradersof alley-taws, jack-knives, toffee and all sorts
ofkickshaws. Others of another bent or list will traffic
inknowledge to the abounding satisfaction of their mastersand the
jealous pride of their form.So that psychic tradition while
disposing some to thespeedy revelation of an already acquired
faculty, disposesothers to the more arduous but not less
interesting workof acquiring such faculty. And because the
spiritual needsof mankind are ever of primary importance, there
arealways to be found those in whom the power of
spiritualinterpretation is the dominant faculty, such persons
beingthe natural channels of intercourse between the superiorand
inferior worlds. The physical body of man isequipped with a
corresponding order of microbic lifewhich acts as an organic
interpreter, translating theelements of food into blood, nerve,
fibre, tissue and boneagreeably to the laws of their being. What I
have to say inthis place is addressed especially to those who
wouldaspire to the faculty of clear vision and in whom thepsychic
powers are striving towards expression. Everyperson whose life is
not wholly sunk in material and
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selfish pleasures but in whom the aspiration to a higherand
better life is a hunger the world cannot satisfy, haswithin himself
the power to see and know that which heseeks behind the veil of the
senses. Nature has neverproduced a desire she cannot satisfy. There
is no hope,however vague, that the soul cannot define, and
noaspiration, however high, that the wings of the spiritcannot
reach. Therefore be patient and strive. To others Iwould say: Be
content. All birds cannot be eagles. Thenightingale has a song and
the humming bird a plumagethe eagle can never possess. The
nightingale may sing tothe stars, the humming bird to the flowers,
but the eagle,whose tireless eyes gaze into the heart of day,
isuncompanioned in its lofty loneliness amid the mountaintops.
CHAPTER III.THE FACULTY OF SEERSHIPUntil quite recently the
faculty of seership has beenassociated in occult literature with
various magicalformulae. There are in existence works by
Tristemius,Francis Barrett, Ebenezer Sibley and others in which
theuse of the crystal is made by means of magicalinvocations and a
variety of ceremonial observances. It isnot within the scope of
this treatise to determine thevalue of such rites or the
desirability of invokingextraneous intelligences and powers by the
use of magicalpractices; but I think we may conclude that
communionof this order is not unattended by grave dangers. Whenthe
Israelites were ill-content with the farinaceous mannathey invoked
Heaven to send them meat. They got whatthey wanted, but also the
dire penalty which it incurred;
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and it is quite likely that in invoking occult forces
beyondone's power to control great evils may ensue. All actionand
reaction are equal and opposite. A child can pull atrigger but
cannot withstand the recoil of a gun, or bymoving a lever may set
machinery in motion which it canby no means control. Therefore
without strength andknowledge of the right sort it is foolish to
meddle withoccult forces; and in the education of the development
ofthe psychic and spiritual faculties native in us, it is betterto
encourage their natural development by legitimateexercise than to
invoke the action of a stimulus whichcannot afterwards be
controlled. Water will wear away arock by continual fretting,
though nobody doubts thatwater is softer than a rock, and if the
barrier between thisand the soul-world be like granite, yet the
patient andpersistent action of the determined mind will sooner
orlater wear it away, the last thin layer will break and thelight
of another world will stream through, dazzling ourunaccustomed eyes
with its bright effulgence.It is my object here to indicate by what
means and bywhat persons the natural development of the
clairvoyantfaculty may be achieved. In regard then to the
subject,medium or seer, there are two distinct temperaments inwhich
the faculty is likely to be dominant and capable ofhigh and rapid
development. The first is the nervoustemperament, characterized by
extreme activity of bodyand mind, nervous excitability, dark
complexion,prominent features, and wiry frame. Types of
thistemperament are to be seen in the descriptions of
Dante,Swedenborg, Melancthon, Edgar A. Poe and others. Thistype
represents the positive seers.The other temperament is of the
passive type and ischaracterized by a full lymphatic habit, pale or
delicatecomplexion, blue eyes, straight fine hair, small
hands,tapering fingers, cold and fleshy to the touch; usually a
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thin or high voice and languid manner.These two types of
seers--of which there are manyvarieties--achieve their development
by quite oppositemeans. The positive seer projects the mental
images by apsychic process impossible of description, but by
acertain psychic metabolism by which the apperceptionsof the soul
are transformed into mental images of a purelysymbolical nature.
The psychic process of picture-production is involuntary and
unconscious, but theperception of the mental pictures is a
perfectly consciousprocess and involves the exercise of an
introspectivefaculty. The passive seer, on the contrary, is
effortless,and receives impressions by reflection, the visions
comingimperceptibly and having a literal interpretation. Thevision
is not in this case of an allegorical or symbolicnature, as is the
case with the positive seer, but is anactual vision of a fact or
event which has alreadyhappened or as it will transpire in the
future. Thus thepositive vision consists in the projection of the
mindtowards the things of the soul-world, while the passivevision
in the result of a propulsion of the soul-world uponthe passive
sense. Of the two kinds of vision, the passiveis the more
serviceable as being the more perspicuous andliteral, but it has
the disadvantage of being largely underthe control of external
influences and consequently ofgreater variability than the positive
vision. It is, indeed,quite the common experience that the passive
mediumrequires "conditions" for the proper exercise of thefaculty
and where these are lacking no vision can beobtained.The positive
type of seer exercises an introspectivevision, searching inwardly
towards the soul-world whencerevelation proceeds. The passive seer,
on the other hand,remains in a static condition, open to
impressions cominginwards upon the mind's eye, but making no
conscious
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effort towards inward searching. Those who haveexperienced both
involuntary and voluntary visions willreadily appreciate the
difference of attitude, which isdifficult to convey to others in so
many words.Now the exercise of this faculty does not exist apart
fromsome definite use, and it may be of advantage to considerwhat
that use may be. Primarily, I should be disposed toregard the mere
opening up of a channel ofcommunication between the material and
psychic worldsas adequate reason for the exercise of the faculty.
TheGates of Heaven have to be kept open by humanendeavour and the
exercise of the spiritual and psychicfaculties, otherwise a
complete lesion and cutting off ofour source of inspiration would
follow. Except we aspireto the higher world that world will come no
nearer to us.Action and reaction are equal and opposite. It was
neversaid that the door would be opened to others than thosewho
knocked. The law of spiritual compensation involvesthe fact that we
receive what we ask for. If we get itotherwise, there is no
guarantee of its continuance or thatits possession will be a
blessing. But if we ask accordingto our needs and strive according
to our strength there isno law which can prevent a commensurate
response. Theignorance of our asking and the imperfection of
ourstriving will modify the nature of the response, but theycannot
be negative of results. We can trust nature andthere is a spiritual
law in the natural world as well as anatural law in the spiritual
world, for they areinterdependent.But even our daily life affords
numerous instanceswherein the use of the clairvoyant faculty is
attended bybeneficial results. How many people there are who
havebeen warned in dreams--wherein all people are
naturallyclairvoyant--of some impending danger to themselves
orthose around them, must have struck any casual reader of
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the daily press; for during recent years much greaterinterest
has been taken in psychological matters and weare continually in
hearing of new facts which give usknowledge of the power of the
soul to foresee danger,and to know what is determined upon the
world for thegreater ends of human evolution. Some experiences
ofthis nature will no doubt form a fit subject for asubsequent
chapter. The qualifications which shouldsupplement and sustain the
natural aptitude of the seer orseeress demand consideration in this
place, and thefollowing remarks may not be without value in
thisrespect.Mental stability, self-possession and confidence in
one'sown soul-faculties must be the firm rock on which
allrevelation should rest. The element of doubt eithernegatives
results or opens the door to the ingress of allmanner of deceptive
impressions.Integrity of purpose is imperative. The purer the
intentionand motive of the seer the more lucid will be the
visionaccorded. No reliable vision can be obtained by onewhose
nature is not inherently truthful.Any selfish desire dominating the
mind, in regard to anything or person will distort the vision and
render itmisleading, while a persistent self-seeking spirit
willeffectually shut the door to all revelation
whatsoever.Therefore above all things it is essential for
theinvestigator of psychic phenomena to have an unflinchinglove of
truth, to be resigned to the will of Heaven, toaccept the
revelations accorded in a spirit of gratefulconfidence, and to
dispel all doubt and controversy by anappeal to the eyes of one's
own immortal soul.These are qualifications with which the seer or
seeressshould be invested, and if with these the quest of the
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vision is unsuccessful after a period of earnest trial, itmust
be taken as sufficient warrant that the faculty ofclairvoyance is
not in the category of one's individualpowers. Haply the same
qualifications brought to bear onsome other psychic faculty will
result in a richrecompense.As for those triflers who at odd moments
sit for theproduction of what they call "phenomena," with no
otherobject than the gratification of an inquisitive vanity, Iwould
drive them with whips from the field of psychicalresearch. They are
people whose presence in this area ofserious enquiry does no good
either to the cause of truthor the service of the race, and this
loose traffic of sorts inthe hope of finding a new sensation would,
were ittransferred to another sphere of activity, deservedlyreceive
a very ugly name.The suggestion that the clairvoyant faculty is
latent in allof us has no doubt been responsible for
muchmisunderstanding, and not a little disappointment; but Idoubt
if it is so far removed from the truth as that whichmakes the
possession of the faculty a certain sign of asuperior degree of
evolution. Although the faculty ofclear vision brings us into more
intimate consciousrelations with a new order of existence, where
the pastand future, the distant and the near, would seem to
bebrought into immediate perception, it does not thereforeconfer
upon us a higher degree of spirituality. It mayundoubtedly offer us
a truer perspective than that wemay derive from the ordinary
circumstance of our lives,and may suggest good grounds for a more
comprehensiveethical system, but it cannot compel one to do the
rightthing or to lead the virtuous life. Clairvoyance, indeed, isa
faculty which has no direct moral relations. It is nomore the gift
or property of the wise or the good manthan extraordinary muscular
power is an adjunct of high
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intelligence. And yet it is a curious fact that in all thesacred
writings of the world there is a suggestion thatholy men, or "Men
of God," have this and othertranscendent faculties, such as
clairaudience and thepower of healing. Throughout the Hebrew
Scripturesclairaudience seems to constitute the peculiar authority
ofthe teacher or prophet. Thus we have expressions suchas: "The
Word of the Lord came to me saying," etc., and"I heard a voice
which said," etc., which is sometimes butnot always associated with
direct vision. But becauseholy men of old were distinguished by
this power ofdirect vision it is not to be supposed that all who
have itare equally sanctified. By natural gift or by such meanswe
are here discussing, the faculty may be brought intoactive
function, but we should not lose sight of the factthat the
attainment of righteousness implies that "all thesethings shall be
added unto you."I think it right, therefore, to regard the quest
ofclairvoyance as a legitimate occupation, providing that itis
purposeful and carried out with a right spirit, while notbeing
allowed to interfere with the proper performance ofone's ordinary
duties in life. For it is possible to becomeover-zealous and even
morbid over these mysteries ofhuman life, and to become so obsessed
by the idea oftheir importance as practically to render oneself
unfittedfor any ordinary pursuits, thereby producing an
isolationthat is in the best sense unprofitable. Moreover, there
aremental dangers as well as spiritual and social to be feared,and
it is unfortunately not uncommon to observe thatneuraesthenia,
nervous corrosion, and even insanityattends upon the tireless
efforts of the enthusiast in thisdirection.If we regard
clairvoyance as a normal faculty we aremore likely to treat it
normally than if we give it aparamount and exceptional value and
seek to beatify
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those in whom it appears. I am convinced fromexperience that it
is both normal and educable though notusually active in the large
majority of people. I am also ofthe opinion that it is not
peculiar, except in its higherfunctions, to human beings. I have
known animals topossess this faculty; in a higher degree I have
seenhumans in the exercise of it. Perhaps even the archangelsare
yet seeking their vision of God.But to us as normal beings
clairvoyance should appear apotentially normal faculty, to be
studied and pursued bymethods that are efficient while yet
harmless; and this isthe purport of the present treatise. I will
therefore ask thereader to follow me in these pages with a mind
divestedof all disposition to the supernatural.
CHAPTER IV.PRELIMINARIES AND PRACTICEThe first consideration by
those who would developclairvoyance by artificial aids is the
choice of a suitableagent. It has been the practice for many years
tosubstitute the original beryl or "rock crystal" by a glassball. I
admit that many specimens I have seen are verycreditable
productions, but they are nevertheless quiteworthless from the
point of view of those who considermaterial agents to be important
factors in the productionof clairvoyance. The glass ball may,
however, very wellserve the preliminary essential of concentration,
and, ifthe faculty of clairvoyance is at all active, will be
entirelyeffective as an agent.Those who have any experience at all
in this matter will
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allow that the rock crystal exerts an influence of anentirely
different nature to that observable in the use ofglass. Indeed, so
far as experiment serves us, it may besaid that glass only produces
negative results and never atany time induced clairvoyance. If this
state followedupon the use of a glass ball I am sure that the
patient musthave been naturally clairvoyant, in which case a bowl
ofwater, a spot upon a wall, a piece of polished brass orcopper, or
a spot of ink would have been equallyefficacious in inducing the
degree of hypnosis required.That glass spheres are equally
efficient as those of crystalis true only in two cases, namely,
when clairvoyance isnatural, in which case neither need be used;
and when noresults are observable after due experiment, from
whichwe may conclude either that the agent is unsuitable orthat the
faculty is entirely submerged in that individual.In hypnotic
clairvoyance the glass ball will be found asuseful a "field" as the
best rock crystal. Yet it does notfollow that because the crystal
is highly odylic and glassaltogether negative the former will
induce clairvoyance.My own first experience with the crystal was
entirelydisappointing, while very striking results
followedimmediately upon the use of a black concave mirror.The
mirror is usually circular in shape and aboutone-quarter-inch curve
to a six-inch diameter. This givesa long focus, so that the mirror
may be hung upon a wallat about two yards distance from the
subject. A greaterdegree of concavity proportionate to the diameter
willproduce a focus which allows the mirror to be held in thehand
while resting in the lap.This disposes to a very easy and passive
attitude andhelps towards results. The base of the mirror may be
oftin, wood or other material, and it is usually filled with
acomposition of a bituminous nature, the glass covering
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being painted with a preparation of coal-tar on its netheror
convex side. The exact focus and consequent size ofthe mirror
employed as most suitable to the individual is amatter of
experiment. It is also to be observed that thedistance of the
mirror, as also the angle of vision, arematters of experiment.
Beyond a certain distance it willbe found that the mirror has no
"draw" on the subject. Ifbrought closer its pull is immediately
felt.It is perhaps too early to theorize upon the modusoperandi of
the "magic mirror," as it has been called. Itappears to induce
hypnosis and consequent elevation ofnervous activity by refracting
and throwing back the raysof magnetic energy which emanate from the
subject.
In the foregoing illustration let A-B be the mirror with Ffor
its focus. Let the subject be stationed at S. Then therays directed
towards the surface of the mirror will berepresented by RR-RR.
These rays impinge upon a
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diamagnetic surface which is concave. The rays aretherefore bent
inwards and thrown back upon the personat S in the form of a cone
of energy which has the effectof producing auto-hypnosis. There are
other forms ofagency, such as the zinc disc with the copper centre
asused by Braid to induce the hypnotic sleep, but theseappear to
depend upon tiring the optic nerves and thus,through their action
upon the thalami to producetemporary inhibition of the whole
basilar tract of thebrain.The mesmerist who throws streams of
energy upon thepatient would appear to be working on the same
principleas that by which the person using the concave
mirrorinduces self-hypnosis. Possibly the latter method may befound
to be conducive to the phenomena arising fromauto-suggestion, while
the conditions induced by theaction of the hypnotist may be less
liable to the effects ofauto-suggestion and more responsive to
hypnoticsuggestion, i.e. the mental action of the hypnotist.These,
however, are considerations which need nottrouble us overmuch,
since by whatever agent the subjectis made clairvoyant, the results
are equally curious andinforming. Auto-suggestion, at least, can
hardly beregarded in the category of objections, since we
cannotauto-suggest that which does not first of all arise as
animage in the mind. It is in the spontaneous and
automaticproduction of auto-suggested impressions that thephenomena
of clairvoyance very largely consist; only wehave to remember that
the suggesting self is a moreconsiderable quantity than the
personality to which thesesuggestions are made, and is in touch
with a worldimmeasurably greater and in every sense less limited
thanthat to which the person is externally related. Looked atfrom
whatever point of view we may choose, thephenomena of clairvoyance
cannot be adequately
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explained without recourse to psychology on the onehand and
occultism on the other. Psychology is needed inorder to explain the
nature and faculty of the human soul,and occultism to define for us
the nature of that universalmirror in which the whole category of
human events,both past and future, are reflected. Having decided
upona course of experiments with a crystal or mirror, the bestof
the kind should be obtained. A black velvet coveringshould be made
in which to envelop the crystal when notin use. Mirrors are usually
made with a suitable lid orcovering. Care should be taken not to
scratch the surface,and all cleaning should be done with a dry
silkhandkerchief kept for the purpose. Exposure to the sun'srays
not only scores the surface of a crystal or mirror, butalso puts
the odylic substance into activity, distributingand dissipating the
magnetic power stored up therein.And now a word or two about the
disposition and attitudeof the subject. The visions do not occur in
the crystalitself. They may appear to do so, but this is due, when
itoccurs, to the projection and visualization of the mentalimages.
The visions are in the mind or soul of the seer andnowhere else. It
is a matter of constitutional psychism asto where the sense of
clear vision will be located.Personally I find the sense to be
located in the frontalcoronal region of the brain about 150 to the
right of thenormal axis of vision, which may be regarded as
themeridian of sight. Other instances are before me in whichthe
sense is variously located in the back of the head, thenape of the
neck, the pit of the stomach, the summit ofthe head, above and
between the eyes, and in one casenear the right shoulder but beyond
the periphery of thebody. The explanation appears to be that the
nervo-vitalemanations from the body of the seer act upon the
staticodyle in the agent, which in turn reacts upon the
braincentres by means of the optic nerves. And this appears tobe
sufficient reason why the crystal or mirror should be
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kept as free as possible from disturbing elements. Wateris
extremely odylic and should never come in contactwith the agent
employed as it effectually carries off alllatent or stored imports.
I am forced to use a crudeterminology in order to convey the idea
in my mind, but Irecognize that the whole explanation may appear
vagueand inadequate. It is of course at all times easier toobserve
effects than to offer a clear explanation of them.Yet some sort of
working hypothesis is constructed whenwe collate our observations,
and it is this that I havesought to communicate.For similar
reasons, when in use the crystal or mirrorshould be shaded and so
placed that no direct rays fromsun or artificial light may fall
upon it. The odyle, asReichenbach so conclusively proved by his
experiments,rapidly responds to surrounding magnetic conditions
andto the vibrations of surrounding bodies, and to none morerapidly
than the etheric vibrations caused by combustionor light of any
kind. There should be no direct rays oflight between the agent and
the seer.The room in which the sitting takes place should
bemoderately warm, shady, and lit by a diffused light, suchas may
be obtained by a light holland blind or casementcloth, in the
daytime. The subject should sit with his backto the source of
light, and the illumination will beadequate if ordinary print can
be read by it.It is important that all persons sitting in the same
roomwith the seer should be at least at arm's length from
him.Silence should be uniformly observed by those present,until the
vision is attained.It will then be found convenient to have two
personspresent to act as Interrogator and Recorder
respectively.
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The Interrogator should be the only person whose voice isheard,
and it should be reduced to a soft but distinctmonotone. The
Recorder will be occupied in setting downin writing all questions
asked by the Interrogator and theexact answers made by the seer.
These should be datedand signed by those present when completed. It
isperhaps hardly necessary to remark that precautionsshould be
taken to prevent sudden intrusions, and as faras possible to secure
general quiet without.I may here interject an observation which
appears to mesuggestive and may prove valuable. It has been
observedthat the inhabitants of basaltic localities are
moregenerally natural clairvoyants than others. Basalt is anigneous
rock composed largely of augite and felspar,which are silicate
crystals of calcium, potassium, alumina,etc., of which the
Moonstone is a variety. The connectinglink is that clairvoyance is
found to be unusually activeduring and by means of moonlight. What
psycho-physicaleffect either basalt or moonlight has upon the
nervoussystem of impressible subjects appears to be
somewhatobscure, but there is little difference between
calciumlight and moonlight, except that the latter is moderated
bythe greater atmosphere through which it comes to us. It isonly
when we come to know the psychological values ofvarious chemical
bodies that we can hope for a solutionof many strange phenomena
connected with theclairvoyant faculty. I recollect that the seeress
of Prevorstexperienced positive pain from the near presence ofwater
during her abnormal phases. Reichenbach foundcertain
psycho-pathological conditions to be excited byvarious metals and
foreign bodies when brought intocontact with the sensitive. These
observations areextremely useful if only in producing an awareness
ofpossible reasons for such disturbance as may occur in
theconditions already cited.
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At the outset the sittings should not last longer than atmost
half-an-hour, but it is important that they should beregular, both
as to time and place. We are alreadyinformed from a number of
observations that every actiontends to repeat itself under similar
conditions. Habits oflife and mind are thus formed so that in time
they becomequite involuntary and automatic. A cumulative effect
isobtained by attention to this matter of periodicity, whilethe use
of the same place for the same purpose tends todispose the mind to
the performance of particularfunctions. In striving for psychic
development of any sortwe shall do well not to disregard these
facts. For since allactions tend to repeat themselves and to
becomeautomatic, to pass from the domain of the purposive intothe
habitual, the psychic faculties will similarly, ifactuated at any
set time and place, tend to bestirthemselves to the same effects as
those to which theywere first moved by the conscious will and
intention ofthe seer. Until the clairvoyant faculty is fully
assured andsatisfactory results obtained without any
inconvenienceto the seer, not more than two persons should be
presentat the sittings. These should be in close sympathy with
theseer and with each other.When the sitting is over it will be
found useful to repair toanother place and fully discuss the
results obtained, theimpressions and feelings of the seer during
the seance,and matters which appear to have a bearing on the
factsobserved.A person should not be disheartened if at the first
fewsittings nothing of any moment takes place, but shouldpersevere
with patience and self-control. Indeed, if weconsider the fact that
for hundreds of generations thepsychic faculties latent in man have
lain in absoluteneglect, that perhaps the faculty of clear vision
has notbeen brought into activity by any of our ancestors since
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remote ages, it should not be thought remarkable that sofew find
the faculty in them to be practically dormant. Itshould rather be a
matter of surprise that the faculty isstill with us, that it is not
wholly irresponsive to thebehests of the soul. While in the course
of physicalevolution many important functions have
undergoneremarkable changes, and organs, once active and
useful,have become stunted, impotent, and in some casesextinct, yet
on the other hand we see that seeds whichhave lain dormant in arid
soil for hundreds of years canspring into leaf and flower under the
influence of asuitable climate.The vermiform appendix, so necessary
to the bone eatersof a carnivorous age, has no part in the physical
economyof a later and more highly-evolved generation. The
pinealgland and the pituitary body are adjuncts of the brainwhose
functions have long been in latency. TheAnastatica hierochuntica,
commonly called the Rose ofJericho, is a wonderful example of
functional latency.The plant will remain for ages rolled up like a
ball ofsun-dried heather, but if placed in water it willimmediately
open out and spread forth its nest of mossygreen fronds, the
transition from seeming death to lifetaking place in a few minutes.
The hygrometric propertiesof the plant are certainly exceptional.
They illustrate theresponsiveness of certain natures to a
particular order ofstimulus, and in a sense they illustrate the
functions of thehuman soul. The faculty of direct vision is like
the latentlife of the vegetable world. It waits only the
conditionswhich favour its activity and development, and thoughfor
generations it may have lain dormant, yet in a fewdays or weeks it
may attain the proportions of a beautifulflower, a thing of wonder
and delight, gracing the Gardenof the Soul.
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CHAPTER V.KINDS OF VISIONThere are two kinds of vision, and each
of these may beperceived in two different ways. The two sorts of
visionare called the Direct Vision and the Symbolic Vision.The
first of these is an exact representation of some sceneor incident
which has taken place in the past or willsubsequently be
experienced in the future. It may haverelation to the experience of
the seer, or of those who arepresent at the sitting, or yet may
have a general or publicapplication.The second order of vision is a
representation byideograph, symbol or other indirect means, of
eventssimilar to those conveyed by direct vision. The visions
ofEzekiel and John of Patmos are of the symbolic order,and although
to the seers themselves there probably wasa very clear apperception
of their import, yet for othersthey require interpretation. In most
cases it will be foundthat the nature of the vision has relation to
that sphere oflife and interest in which the seer or those for whom
he isserving are concerned. But this is not always the case,
forthere are some peculiarly sensitive seers whose visionshave a
wider range and a more general application. In thefirst case it
would seem that the impressions latent in theindividual sphere of
subconscious activity are broughtinto evidence, and in the other
case the seer comes intorelations with the world-soul or
earth-sphere, so thatpolitical, social and cosmic events are
brought out oflatency into conscious perception. In most cases it
will befound that answers to questions are conveyed bysymbols,
though this is not an invariable rule, as will
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appear from the following remarks.The vision, when it occurs,
may be conveyed in one oftwo ways: first, as a vivid picture
affecting the focus andretina of the eye, perfect in its outline
and colouring, andgiving the sense of nearness or distance;
secondly, as avivid mental impression accompanied by a hazy or
dimformation in the "field" of vision. In this latter form
itbecomes an apperception rather than a perception, themind
receiving the impression of the vision to beconveyed before it has
had time to form and define itselfin the field.As already
intimated, there appears to be a connectionbetween the
temperamental peculiarities of the twoclasses of clairvoyants and
the kind of vision developedin them. Thus the direct vision is more
generally found inassociation with the passive temperament. The
directvision is neither so regular nor so constant as thesymbolic
vision owing to the peculiarities of the negativeor passive
subject. When it does develop, however, thedirect vision is both
lucid and actual, and has literalfulfilment in the world of
experience and fact. It is anactual representation of what has
actually happened orwill have place in the future, or yet may be
presentlyhappening at some place more or less distant.The symbolic
vision, on the other hand, is more generallydeveloped in the
positive or active type of seer. It has theadvantage of being more
regular and constant in itsoccurrence than the direct vision, while
at the same timebeing open to the objection that it is
frequentlymisinterpreted. Nothing shows this better perhaps thanthe
various interpretations which have been made of theApocalypse.The
positive temperament appears to throw off the
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mental images as speedily as they are developed in
thesubconscious area, and goes out to meet them in a moodof
speculative enquiry. But the passive temperament mostfrequently
feels first and sees afterwards, the visionaryprocess being
entirely devoid of speculation and mentalactivity. In a word, the
distinction between them is thatthe one sees and thinks while the
other feels and sees.The manner in which the visions appear to
develop in thefield requires some description, and for reasons
whichwill presently appear it is essential that the
earliestexperiments should be made in the light of a dulyinformed
expectancy.At first the crystal or mirror will appear to
beoverclouded by a dull, smoky vapour which presentlycondenses into
milky clouds among which are seeninnumerable little gold specks of
light, dancing in alldirections, like gold-dust in a sunlit air.
The focus of theeye at this stage is inconstant, the pupil rapidly
expandingand contracting, while the crystal or mirror
alternatelydisappears in a haze and reappears again. Then
suddenlythe haze disappears and the crystal looms up into fullview,
accompanied by a complete lapse of the seer intofull consciousness
of his surroundings.This may be the only experience during the
first fewsittings. It may be that of many. But if it occurs it is
anentirely satisfactory and hopeful symptom. For sooner orlater,
according to the degree of susceptibility orresponsiveness in the
subject, there will come a momentwhen the milky-looking clouds and
dancing starlights willsuddenly vanish and a bright azure expanse
like an opensummer sky will fill the field of vision. The brain
will nowbe felt to palpitate spasmodically, as if opening
andclosing again in the coronal region; there will be atightening
of the scalp about the base of brain, as if the
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floor of the cerebrum were contracting; the seer willcatch his
breath with a spasmodic sigh and the first visionwill stand out
clear and life-like against the azure screenof space.Now the danger
at this supreme moment is that the seerwill be surprised into full
waking consciousness. Duringthe process of abstraction which
precedes every vision orseries of visions, the consciousness of the
seer isgradually but imperceptibly withdrawn from
physicalsurroundings. He forgets that he is seated in a
particularplace or room, that he is in the company of another
orothers. He forgets that he is gazing into a crystal ormirror. He
knows nothing, sees nothing, hears nothing,save that which is being
enacted before the senses of hissoul. He loses sight for the time
even of his own identityand becomes as it were merged in the vision
itself.When, therefore, his attention is suddenly arrested by
anapparition, startling in its reality and instantaneousproduction,
the reaction is likely to be both rapid andviolent, so that the
seer is frequently carried back into fullwaking consciousness.
When, however, the mind ispreviously instructed and warned of this
stage of theprocess, a steady and self-possessed attitude is
ensuredand a subconscious feeling of expectancy manifests at
thecritical moment. I have known so many cases of peoplebeing
surprised out of clairvoyance and so to have lostwhat has often
been an isolated experience, that thistreatise will be wholly
justified if by the inclusion of thiswarning the novice comes
successfully through his firstexperience of second sight.We come
now to the point where it becomes necessary toconsider other
important reactions which thedevelopment of any psychic sense
involves. To somefavoured few these supernormal faculties appear to
be
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given without any cost to themselves. Perhaps they aredirect
evolutional products, possibly psychic inheritances;but to such as
have them no price is asked or penaltyimposed.Others there are who
are impelled by their ownevolutional process to seek the
development inthemselves of these psychic powers; and to these a
wordof warning seems necessary, so that at the risk ofappearing
didactic I must essay the task. To some it mayseem unwelcome, to
others redundant andsupererogatory. But we are dealing with a new
stage inevolutional progress--the waking up of new forces
inourselves and the prospective use of a new set offaculties. It is
of course open to anybody to experimentblindly, and none will seek
to deter them save those whohave some knowledge of the attendant
dangers, andwhich knowledge alone can help us to avoid. I
shouldconsider the man more fool than hero who, in entireignorance
of mechanics and aeronautics, stepped onboard an aeroplane and
started the engines running. Eventhe most skilful in any new field
of experiment orresearch consciously faces certain but unknown
dangers.The victims of the aeroplane--brave pioneers of
humanenterprise and endeavour that they were--fell by lack
ofknowledge. By lack of knowledge also have the humaneefforts of
many physicians been cut short at the outset ofwhat might have been
a successful career. It was thisvery lack of knowledge they knew to
be the greatest ofall dangers, and it was this they had set out to
remedy.It is not less dangerous when we begin to pursue a courseof
psychic development. The ordinary functions of themind are well
within our knowledge and control. There isalways the will by which
we may police the territoryunder our jurisdiction and government.
It is anothermatter when we seek to govern a territory whose
peculiar
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features and native laws and customs are entirelyunknown to us.
It is obvious that here the will-power, ifdirected at all, is as
likely to be effectual for evil as forgood. The psychic faculties
may indeed be opened up andthe unknown region explored, but at
fatal cost, it may be,to all that constitutes normal sanity and
physicalwell-being; in which case one may say with Hamlet it
bebetter to "bear those ills we have, than fly to others thatwe
know not of."Some of the conditions imposed upon those who,
notbeing naturally gifted in this direction, would wish
toexperiment in clairvoyant development, mayconveniently be stated
and examined in another chapter.
CHAPTER VI.
OBSTACLES TO CLAIRVOYANCEVarious impediments stand in the way of
inducing secondsight, and certain others may be expected to arise
inconnection with the faculty when induced. Putting asidethe
greatest of all obstacles, that of constitutionalunfitness, as
having already been discussed in thepreceding pages, the first
obstacle to be encountered isthat of ill health. It can hardly be
expected that new areascan be opened up in the mind without
considerablechange and adjustment taking place by reflection in
thephysical economy. The reaction is likely to be attendedby
physical distress. But Nature is adaptable and soonaccommodates
herself to changed conditions, so that anyresults directly
attributable to the development of thepsychic centres of activity
is not likely to be more thantransient, providing that due regard
has been given to the
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normal requirements of health.The importance of a moderate and
nourishing diet cannotbe too strongly urged upon those who seek for
psychicdevelopment. All overloading of the stomach withindigestible
food and addiction to alcoholic drinks tend tocloud the higher
faculties. The brain centres are therebydepleted, the heart suffers
strain, and the equilibrium ofthe whole system is disturbed. Ill
health follows, the mindis centred upon the suffering body,
spiritual aspirationceases, and the neglected soul folds its wings
and fallsinto the sleep of oblivion.But, on the other hand, one
must not suppose that theadoption of a fruit and cereal diet will
of itself induce tothe development of the psychic powers. It will
aid byremoving the chief impediments of congestion anddisease. Many
good people who adopt this dietetic reformhave a tendency to
scratch one another's shoulder bladesand expect to find their wings
already sprouting. If itwere as easy as this the complacent cow
would be highup in the scale of spiritual aspirants.The
consciousness of man works from a centre whichco-ordinates and
includes the phenomena of thought,feeling, and volition. This
centre is capable of rapiddisplacement, alternating between the
most external ofphysical functions and the most internal of
spiritualoperations. It cannot be active in all parts of our
complexconstitutions at one and the same moment. When onepart of
our nature is active another is dormant, as is seenin the waking
and sleeping stages, the dream-life being inthe middle ground
between the psychic and physical. Itwill therefore be obvious that
a condition in which theconsciousness is held in bondage by the
infirmities of thebody is not one likely to be conducive to
psychicdevelopment. For this reason alone many aspirants have
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been turned back from initiation. The constitution neednot be
robust, but it should at all events be free fromdisorder and pain.
Some of the most ethereal and spiritualnatures are found in
association with a delicate organism.So long as the balance is
maintained the soul is free todevelop its latent powers. A certain
delicacy oforganization, together with a tendency to
hyperaesthesia,is most frequently noted in the passive or direct
seer; buta more robust and forceful constitution may well be
alliedto the positive type of seership.As a chronic state of
physical congestion is altogetheradverse to the development of the
second sight or anyother psychic faculty, so the temporary
congestionfollowing naturally upon a meal indicates that it is
notadvisable to sit for psychic exercise immediately aftereating.
Neither should a seance be begun when food isdue, for the
automatism of the body will naturallydemand satisfaction at times
when food is usually takenand the preliminary processes of
digestion will be active.The best time is between meals and
especially betweentea and supper, or an hour after the last meal of
the day,supposing it to be of a light nature. The body should be
atrest, and duly fortified, and the mind should be contentedand
tranquil.The attitude of the would-be seer should not be
tooexpectant or over-anxious about results. All will come ingood
time, and the more speedily if the conditions arecarefully
observed. It is useless to force the young plantin its growth. Take
time, as Nature does. It is a great workand much patience may be
needed. Nature is never in ahurry, and therefore she brings
everything to perfection.The acorn becomes the sturdy oak only
because Nature iscontent with small results, because she has the
virtue ofendurance. She is patient and careful in her
beginnings,she nurses the young life with infinite care, and her
works
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are wonderfully great and complete in their issues.Moreover,
they endure. Whoever breathes slowest livesthe longest.This
statement opens up a very important matterconnected with all
psychic phenomena, and one thatdeserves more than casual notice. It
has been long knownto the people of the East that there is an
intimateconnection between brain and lung action, and
modernexperiment has shown by means of the spirometer thatthe
systole and diastole motion of the hemispheres of thebrain coincide
exactly with the respiration of the lungs.The brain as the organ of
the mind registers everyemotion with unerring precision. But so
also do the lungs,as a few common observations will prove. Thus if
aperson is in deep thought the breathing will be found tobe long
and regular, but if the mind is agitated thebreathing will be short
and stertorous, while if fear affectsthe mind the breathing is
momentarily suspended. Aperson never breathes from the base of the
lung unless hismind is engrossed. Hard exercise demands deep
breathingand is therefore helpful in producing good
mentalreactions. It is said that the great preacher De WittTalmage
used to shovel gravel from one side of his cellarto the other as a
preliminary to his fine elocutionalefforts. It is this obvious
connection between respirationand mental processes which is at the
base of the systemof psycho-physical culture known as Hatha Yoga
indistinction from Rj Yoga, which is concerned solely withmental
and spiritual development. The two systems,which have of late years
found frequent exposition in theNew Thought school, are to be found
in Patanjali's Yogasutr. Some reference to the synchronous action
of lungand brain will also be found in Dr. Tafel's translation
andexposition of Swedenborg's luminous work on The Brain.In this
work the Swedish seer frankly refers hisillumination regarding the
functions of the brain to his
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faculty of introspective vision or second sight, and it is
ofinterest to observe that all the more important discoveriesin
this department of physiology during the last twocenturies are
clearly anticipated by him. The scientificworks of this great
thinker are far too little known by themajority, who are apt to
regard him only as a visionaryand a religious teacher.Ad rem. The
vision is produced. The faculty ofclairvoyance is an established
fact of experience and hasbecome more or less under the control of
the mind. Therewill yet remain one or two difficulties connected
with thevisions. One is that of time measure, and another that
ofinterpretation. The former is common to both orders ofvision, the
direct and the symbolic. The difficulty ofinterpretation is, of
course, peculiar to the latter order ofvision.The sensing of time
is perhaps the greatest difficultyencountered by the seer, and this
factor is often the onethat vitiates an otherwise perfect
revelation. I haveknown cartomantes and diviners of all sorts to
expresstheir doubt as to the possibility of a correct measure
oftime. Yet it is a question that follows naturally upon aclear
prediction--When?It is sometimes impossible to determine whether a
visionrelates to the past, the present, or the future. In
mostcases, however, the seer has an intuitive sense of
thetime-relations of a vision which is borne in upon him withthe
vision itself. It will generally be observed that inordinary mental
operations the time sense is subject tolocalization, and a distinct
throw of the mind will beexperienced when speaking of the past and
the future.Personally I find the past to be located on my left and
thefuture on my right hand, but others inform me that thehabit of
mind, places the past behind and the future in
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front of them, while others again have the past beneaththeir
feet and the future over their heads. It is obviously ahabit of
mind, and this usually inheres in the visionarystate so that a
sense of time is found to attach to allvisions, though it cannot be
relied upon to register onevery occasion. But also it is frequently
found that thereis an automatic allocation of the visions, those
that arenear of fulfilment being in the foreground of the field,
theapproximate in the middle ground, and the distant in
thebackground; position answering to time interval. In suchcase the
vision has a certain definition or focus accordingto the degree of
its proximity. These points are, however,best decided by
empiricism, and rarely does it happenthat the intuitive sense of
the seer is at fault whenallowed to have play.The other difficulty
to which I have referred, that ofinterpretation of symbols when
forming the substance ofthe vision, may be dealt with somewhat more
fully.Symbolism is a universal language and revelation
mostfrequently is conveyed by means of it. As a preliminaryto the
study of symbolism the student should readSwedenborg's
Hieroglyphical Key to Natural andSpiritual Mysteries, one of the
earliest of his works andin a great measure the foundation of his
thought andteaching. The Golden Book of Hermes containing
thetwenty-two Tarots is open to a universal interpretation asmay be
seen from the works of the Kabalists, and inregard to their
individual application may be regarded in afourfold light, having
reference to the spiritual, rational,psychic and physical planes of
existence. It is by meansof symbols that the spiritual
intelligences signalthemselves to our minds, and the most exalted
vision is,as an expression of intelligence, only intelligible
byreason of its symbolism. Something more may be said inregard to
the interpretation of symbols which maypossibly be of use to those
who have made no special
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study of the subject, and this may conveniently form thematerial
of another chapter.
CHAPTER VII.SYMBOLISMSymbols formed the primitive language of
the humanrace, they spoke and wrote in symbols. The
hieroglyphicwritings of the aborigines of Central America, of
theancient Peruvians, of the Mongolians, and of the ancientCopts
and Hebrews all point to the universal use of theideograph for the
purpose of recording and conveyingideas.If we study the alphabets
of the various peoples, we shallfind in them clear indications of
the physical and socialconditions under which they evolved. Thus
the Hebrewalphabet carries with it unmistakable evidence of
thenomadic and simple life of those "dwellers in tents." Theforms
of the letters are derived from the shapes of theconstellations, of
which twelve are zodiacal, six northernand six southern. This
implies a superficial intimacy withthe heavens such as would result
from a life spent in hotcountries with little or no superstructure
to shut out theview. The wise among them would sit beneath the
stars inthe cool night air and figure out the language of
theheavens.It was God's message to mankind, and they sought notonly
to understand it but to make imitation of it. So