Clairvoyance Part 6

The matter is by no means so simple, however, when we come to deal with periods much earlier than this--with a scene from early Egypt, Chaldaea, or China, or to go further back still, from Atlantis itself or any of its numerous colonies. A date can still be obtained easily enough from the mind of any educated man, but there is no longer any means of relating it to our own system of dates, since the man will be reckoning by eras of which we know nothing, or by the reigns of kings whose history is lost in the night of time.

Our methods, nevertheless, are not yet exhausted. It must be remembered that it is possible for the investigator to pa.s.s the records before him at any speed that he may desire--at the rate of a year in a second if he will, or even very much faster still. Now there are one or two events in ancient history whose dates have already been accurately fixed--as, for example, the sinking of Poseidonis in the year 9564 B.C. It is therefore obvious that if from the general appearance of the surroundings it seems probable that a picture seen is within measurable distance of one of these events, it can be related to that event by the simple process of running through the record rapidly, and counting the years between the two as they pa.s.s.

Still, if those years ran into thousands, as they might sometimes do, this plan would be insufferably tedious. In that case we are driven back upon the astronomical method. In consequence of the movement which is commonly called the precession of the equinoxes, though it might more accurately be described as a kind of second rotation of the earth, the angle between the equator and the ecliptic steadily but very slowly varies. Thus, after long intervals of time we find the pole of the earth no longer pointing towards the same spot in the apparent sphere of the heavens, or in other words, our pole-star is not, as at present, [Greek: a] Ursae Minoris, but some other celestial body; and from this position of the pole of the earth, which can easily be ascertained by careful observation of the night-sky of the picture under consideration, an approximate date can be calculated without difficulty.

In estimating the date of occurrences which took place millions of years ago in earlier races, the period of a secondary rotation (or the precession of the equinoxes) is frequently used as a unit, but of course absolute accuracy is not usually required in such cases, round numbers being sufficient for all practical purposes in dealing with epochs so remote.

The accurate reading of the records, whether of one's own past lives or those of others, must not, however, be thought of as an achievement possible to anyone without careful previous training. As has been already remarked, though occasional reflections may be had upon the astral plane, the power to use the mental sense is necessary before any reliable reading can be done. Indeed, to minimize the possibility of error, that sense ought to be fully at the command of the investigator while awake in the physical body; and to acquire that faculty needs years of ceaseless labour and rigid self-discipline.

Many people seem to expect that as soon as they have signed their application and joined the Theosophical Society they will at once remember at least three or four of their past births; indeed, some of them promptly begin to imagine recollections and declare that in their last incarnation they were Mary Queen of Scots, Cleopatra, or Julius Caesar! Of course such extravagant claims simply bring discredit upon those who are so foolish as to make them but unfortunately some of that discredit is liable to be reflected, however unjustly, upon the Society to which they belong, so that a man who feels seething within him the conviction that he was Homer or Shakespeare would do well to pause and apply common-sense tests on the physical plane before publishing the news to the world.

It is quite true that some people have had glimpses of scenes from their past lives in dreams, but naturally these are usually fragmentary and unreliable. I had myself in earlier life an experience of this nature. Among my dreams I found that one was constantly recurring--a dream of a house with a portico over-looking a beautiful bay, not far from a hill on the top of which rose a graceful building.

I knew that house perfectly, and was as familiar with the position of its rooms and the view from its door as I was with those of my home, in this present life. In those days I knew nothing about reincarnation, so that it seemed to me simply a curious coincidence that this dream should repeat itself so often; and it was not until some time after I had joined the Society that, when one who knew was showing me some pictures of my last incarnation, I discovered that this persistent dream had been in reality a partial recollection, and that the house which I knew so well was the one in which I was born more than two thousand years ago.

But although there are several cases on record in which some well-remembered scene has thus come through from one life to another, a considerable development of occult faculty is necessary before an investigator can definitely trace a line of incarnations, whether they be his own or another man's. This will be obvious if we remember the conditions of the problem which has to be worked out. To follow a person from this life to the one preceding it, it is necessary first of all to trace his present life backwards to his birth and then to follow up in reverse order the stages by which the Ego descended into incarnation.

This will obviously take us back eventually to the condition of the Ego upon the higher levels of the mental plane; so it will be seen that to perform this task effectually the investigator must be able to use the sense corresponding to that exalted level while awake in his physical body--in other words, his consciousness must be centred in the reincarnating Ego itself, and no longer in the lower personality.

In that case, the memory of the Ego being aroused, his own past incarnations will be spread out before him like an open book, and he would be able, if he wished, to examine the conditions of another Ego upon that level and trace him backwards through the lower mental and astral lives which led up to it, until he came to the last physical death of that Ego, and through it to his previous life.

There is no way but this in which the chain of lives can be followed through with absolute certainty: and consequently we may at once put aside as conscious or unconscious impostors those people who advertise that they are able to trace out anyone's past incarnations for so many shillings a head. Needless to say, the true occultist does not advertise, and never under any circ.u.mstances accepts money for any exhibition of his powers.

a.s.suredly the student who wishes to acquire the power of following up a line of incarnations can do so only by learning from a qualified teacher how the work is to be done. There have been those who persistently a.s.serted that it was only necessary for a man to feel good and devotional and "brotherly," and all the wisdom of the ages would immediately flow in upon him; but a little common-sense will at once expose the absurdity of such a position. However good a child may be, if he wants to know the multiplication table he must set to work and learn it; and the case is precisely similar with the capacity to use spiritual faculties. The faculties themselves will no doubt manifest as the man evolves, but he can learn how to use them reliably and to the best advantage only by steady hard work and persevering effort.

Take the case of those who wish to help others while on the astral plane during sleep; it is obvious that the more knowledge they possess here, the more valuable will their services be on that higher plane.

For example, the knowledge of languages would be useful to them, for though on the mental plane men can communicate directly by thought-transference, whatever their languages may be, on the astral plane this is not so, and a thought must be definitely formulated in words before it is comprehensible. If, therefore, you wish to help a man on that plane, you must have some language in common by means of which you can communicate with him, and consequently the more languages you know the more widely useful you will be. In fact there is perhaps no kind of knowledge for which a use cannot be found in the work of the occultist.

It would be well for all students to bear in mind that occultism is the apotheosis of common-sense, and that every vision which comes to them is not necessarily a picture from the akashic records, nor every experience a revelation from on high. It is better far to err on the side of healthy scepticism than of over-credulity; and it is an admirable rule never to hunt about for an occult explanation of anything when a plain and obvious physical one is available. Our duty is to endeavour to keep our balance always, and never to lose our self-control, but to take a reasonable, common-sense view of whatever may happen to us; so shall we be better Theosophists, wiser occultists, and more useful helpers than we have ever been before.

As usual, we find examples of all degrees of the power to see into this memory of nature, from the trained man who can consult the record for himself at will, down to the person who gets nothing but occasional vague glimpses, or has even perhaps had only one such glimpse. But even the man who possesses this faculty only partially and occasionally still finds it of the deepest interest. The psychometer, who needs an object physically connected with the past in order to bring it all into life again around him, and the crystal-gazer who can sometimes direct his less certain astral telescope to some historic scene of long ago, may both derive the greatest enjoyment from the exercise of their respective gifts, even though they may not always understand exactly how their results are produced, and may not have them fully under control under all circ.u.mstances.

In many cases of the lower manifestations of these powers we find that they are exercised unconsciously; many a crystal-gazer watches scenes from the past without being able to distinguish them from visions of the present, and many a vaguely-psychic person finds pictures constantly arising before his eyes without ever realizing that he is in effect psychometrizing the various objects around him as he happens to touch them or stand near them.

An interesting variant of this cla.s.s of psychics is the man who is able to psychometrize persons only, and not inanimate objects as is more usual. In most cases this faculty shows itself erratically, so that such a psychic will, when introduced to a stranger, often see in a flash some prominent event in that stranger's earlier life, but on other similar occasions will receive no special impression. More rarely we meet with someone who gets detailed visions of the past life of everyone whom he encounters. Perhaps one of the best examples of this cla.s.s was the German writer Zschokke, who describes in his autobiography this extraordinary power of which he found himself possessed. He says:--

"It has happened to me occasionally at the first meeting with a total stranger, when I have been listening in silence to his conversation, that his past life up to the present moment, with many minute circ.u.mstances belonging to one or other particular scene in it, has come across me like a dream, but distinctly, entirely involuntarily and unsought, occupying in duration a few minutes.

"For a long time I was disposed to consider these fleeting visions as a trick of the fancy--the more so as my dream-vision displayed to me the dress and movements of the actors, the appearance of the room, the furniture, and other accidents of the scene; till on one occasion, in a gamesome mood, I narrated to my family the secret history of a sempstress who had just before quitted the room. I had never seen the person before. Nevertheless the hearers were astonished, and laughed and would not be persuaded but that I had a previous acquaintance with the former life of the person, inasmuch as what I had stated was perfectly true.

"I was not less astonished to find that my dream-vision agreed with reality. I then gave more attention to the subject, and as often as propriety allowed of it, I related to those whose lives had so pa.s.sed before me the substance of my dream-vision, to obtain from them its contradiction or confirmation. On every occasion its confirmation followed, not without amazement on the part of those who gave it.

"On a certain fair-day I went into the town of Waldshut accompanied by two young foresters, who are still alive. It was evening, and, tired with our walk, we went into an inn called the 'Vine.' We took our supper with a numerous company at the public table, when it happened that they made themselves merry over the peculiarities and simplicity of the Swiss in connection with the belief in mesmerism, Lavater's physiognomical system and the like. One of my companions, whose national pride was touched by their raillery, begged me to make some reply, particularly in answer to a young man of superior appearance who sat opposite, and had indulged in unrestrained ridicule.

"It happened that the events of this person's life had just previously pa.s.sed before my mind. I turned to him with the question whether he would reply to me with truth and candour if I narrated to him the most secret pa.s.sages of his history, he being as little known to me as I to him? That would, I suggested, go something beyond Lavater's physiognomical skill. He promised if I told the truth to admit it openly. Then I narrated the events with which my dream-vision had furnished me, and the table learnt the history of the young tradesman's life, of his school years, his peccadilloes, and, finally, of a little act of roguery committed by him on the strong-box of his employer. I described the uninhabited room with its white walls, where to the right of the brown door there had stood upon the table the small black money-chest, etc. The man, much struck, admitted the correctness of each circ.u.mstance--even, which I could not expect, of the last."

And after narrating this incident, the worthy Zschokke calmly goes on to wonder whether perhaps after all this remarkable power, which he had so often displayed, might not really have been always the result of mere chance coincidence!

Comparatively few accounts of persons possessing this faculty of looking back into the past are to be found in the literature of the subject, and it might therefore be supposed to be much less common than prevision. I suspect, however, that the truth is rather that it is much less commonly recognized. As I said before, it may very easily happen that a person may see a picture of the past without recognizing it as such, unless there happens to be in it something which attracts special attention, such as a figure in armour or in antique costume. A prevision also might not always be recognized as such at the time; but the occurrence of the event foreseen recalls it vividly at the same time that it manifests its nature, so that it is unlikely to be overlooked. It is probable, therefore, that occasional glimpses of these astral reflections of the akashic records are commoner than the published accounts would lead us to believe.

CHAPTER VIII.

CLAIRVOYANCE IN TIME: THE FUTURE.

Even if, in a dim sort of way, we feel ourselves able to grasp the idea that the whole of the past may be simultaneously and actively present in a sufficiently exalted consciousness, we are confronted by a far greater difficulty when we endeavour to realize how all the future may also be comprehended in that consciousness. If we could believe in the Mohammedan doctrine of kismet, or the Calvinistic theory of predestination, the conception would be easy enough, but knowing as we do that both these are grotesque distortions of the truth, we must look round for a more acceptable hypothesis.

There may still be some people who deny the possibility of prevision, but such denial simply shows their ignorance of the evidence on the subject. The large number of authenticated cases leaves no room for doubt as to the fact, but many of them are of such a nature as to render a reasonable explanation by no means easy to find. It is evident that the Ego possesses a certain amount of previsional faculty, and if the events foreseen were always of great importance, one might suppose that an extraordinary stimulus had enabled him for that occasion only to make a clear impression of what he saw upon his lower personality. No doubt that is the explanation of many of the cases in which death or grave disaster is foreseen, but there are a large number of instances on record to which it does not seem to apply, since the events foretold are frequently exceedingly trivial and unimportant.

A well-known story of second-sight in Scotland will ill.u.s.trate what I mean. A man who had no belief in the occult was forewarned by a Highland seer of the approaching death of a neighbour. The prophecy was given with considerable wealth of detail, including a full description of the funeral, with the names of the four pall-bearers and others who would be present. The auditor seems to have laughed at the whole story and promptly forgotten it, but the death of his neighbour at the time foretold recalled the warning to his mind, and he determined to falsify part of the prediction at any rate by being one of the pall-bearers himself. He succeeded in getting matters arranged as he wished, but just as the funeral was about to start he was called away from his post by some small matter which detained him only a minute or two. As he came hurrying back he saw with surprise that the procession had started without him, and that the prediction had been exactly fulfilled, for the four pall-bearers were those who had been indicated in the vision.

Now here is a very trifling matter, which could have been of no possible importance to anybody, definitely foreseen months beforehand; and although a man makes a determined effort to alter the arrangement indicated he fails entirely to affect it in the least. Certainly this looks very much like predestination, even down to the smallest detail, and it is only when we examine this question from higher planes that we are able to see our way to escape that theory. Of course, as I said before about another branch of the subject, a full explanation eludes us as yet, and obviously must do so until our knowledge is infinitely greater than it is now; the most that we can hope to do for the present is to indicate the line along which an explanation may be found.

There is no doubt whatever that, just as what is happening now is the result of causes set in motion in the past, so what will happen in the future will be the result of causes already in operation. Even down here we can calculate that if certain actions are performed certain results will follow, but our reckoning is constantly liable to be disturbed by the interference of factors which we have not been able to take into account. But if we raise our consciousness to the mental plane we can see very much farther into the results of our actions.

We can trace, for example, the effect of a casual word, not only upon the person to whom it was addressed, but through him on many others as it is pa.s.sed on in widening circles, until it seems to have affected the whole country; and one glimpse of such a vision is far more efficient than any number of moral precepts in impressing upon us the necessity of extreme circ.u.mspection in thought, word, and deed. Not only can we from that plane see thus fully the result of every action, but we can also see where and in what way the results of other actions apparently quite unconnected with it will interfere with and modify it. In fact, it may be said that the results of all causes at present in action are clearly visible--that the future, as it would be if no entirely new causes should arise, lies open before our gaze.

New causes of course do arise, because man's will is free; but in the case of all ordinary people the use which they will make of their freedom can be calculated beforehand with considerable accuracy. The average man has so little real will that he is very much the creature of circ.u.mstances; his action in previous lives places him amid certain surroundings, and their influence upon him is so very much the most important factor in his life-story that his future course may be predicted with almost mathematical certainty. With the developed man the case is different; for him also the main events of life are arranged by his past actions, but the way in which he will allow them to affect him, the methods by which he will deal with them and perhaps triumph over them--these are all his own, and they cannot be foreseen even on the mental plane except as probabilities.

Looking down on man's life in this way from above, it seems as though his free will could be exercised only at certain crises in his career.

He arrives at a point in his life where there are obviously two or three alternative courses open before him; he is absolutely free to choose which of them he pleases, and although some one who knew his nature thoroughly well might feel almost certain what his choice would be, such knowledge on his friend's part is in no sense a compelling force.

But when he _has_ chosen, he has to go through with it and take the consequences; having entered upon a particular path he may, in many cases, be forced to go on for a very long way before he has any opportunity to turn aside. His position is somewhat like that of the driver of a train; when he comes to a junction he may have the points set either this way or that, and so can pa.s.s on to whichever line he pleases, but when he _has_ pa.s.sed on to one of them he is compelled to run on along the line which he has selected until he reaches another set of points, where again an opportunity of choice is offered to him.

Now, in looking down from the mental plane, these points of new departure would be clearly visible, and all the results of each choice would lie open before us, certain to be worked out even to the smallest detail. The only point which would remain uncertain would be the all-important one as to which choice the man would make. We should, in fact, have not one but several futures mapped out before our eyes, without necessarily being able to determine which of them would materialize itself into accomplished fact. In most instances we should see so strong a probability that we should not hesitate to come to a decision, but the case which I have described is certainly theoretically possible. Still, even this much knowledge would enable us to do with safety a good deal of prediction; and it is not difficult for us to imagine that a far higher power than ours might always be able to foresee which way every choice would go, and consequently to prophesy with absolute certainty.

On the buddhic plane, however, no such elaborate process of conscious calculation is necessary, for, as I said before, in some manner which down here is totally inexplicable, the past, the present, and the future, are there all existing simultaneously. One can only accept this fact, for its cause lies in the faculty of the plane, and the way in which this higher faculty works is naturally quite incomprehensible to the physical brain. Yet now and then one may meet with a hint that seems to bring us a trifle nearer to a dim possibility of comprehension. One such hint was given by Dr. Oliver Lodge in his address to the British a.s.sociation at Cardiff. He said:

"A luminous and helpful idea is that time is but a relative mode of regarding things; we progress through phenomena at a certain definite pace, and this subjective advance we interpret in an objective manner, as if events moved necessarily in this order and at this precise rate.

But that may be only one mode of regarding them. The events may be in some sense in existence always, both past and future, and it may be we who are arriving at them, not they which are happening. The a.n.a.logy of a traveller in a railway train is useful; if he could never leave the train nor alter its pace he would probably consider the landscapes as necessarily successive and be unable to conceive their co-existence....

We perceive, therefore, a possible fourth dimensional aspect about time, the inexorableness of whose flow may be a natural part or our present limitations. And if we once grasp the idea that past and future may be actually existing, we can recognize that they may have a controlling influence on all present action, and the two together may const.i.tute the 'higher plane' or totality of things after which, as it seems to me, we are impelled to seek, in connection with the directing of form or determinism, and the action of living beings consciously directed to a definite and preconceived end."

Time is not in reality the fourth dimension at all; yet to look at it for the moment from that point of view is some slight help towards grasping the ungraspable. Suppose that we hold a wooden cone at right angles to a sheet of paper, and slowly push it through it point first.

A microbe living on the surface of that sheet of paper, and having no power of conceiving anything outside of that surface, could not only never see the cone as a whole, but he could form no sort of conception of such a body at all. All that he would see would be the sudden appearance of a tiny circle, which would gradually and mysteriously grow larger and larger until it vanished from his world as suddenly and incomprehensibly as it had come into it.

Thus, what were in reality a series of sections of the cone would appear to him to be successive stages in the life of a circle, and it would be impossible for him to grasp the idea that these successive stages could be seen simultaneously. Yet it is, of course, easy enough for us, looking down upon the transaction from another dimension, to see that the microbe is simply under a delusion arising from its own limitations, and that the cone exists as a whole all the while. Our own delusion as to past, present, and future is possibly not dissimilar, and the view that is gained of any sequence of events from the buddhic plane corresponds to the view of the cone as a whole.

Naturally, any attempt to work out this suggestion lands us in a series of startling paradoxes; but the fact remains a fact, nevertheless, and the time will come when it will be clear as noonday to our comprehension.

When the pupil's consciousness is fully developed upon the buddhic plane, therefore, perfect prevision is possible to him, though he may not--nay, he certainly will not--be able to bring the whole result of his sight through fully and in order into this light. Still, a great deal of clear foresight is obviously within his power whenever he likes to exercise it; and even when he is not exercising it, frequent flashes of fore-knowledge come through into his ordinary life, so that he often has an instantaneous intuition as to how things will turn out even before their inception.

Short of this perfect prevision we find, as in the previous cases, that all degrees of this type of clairvoyance exist, from the occasional vague premonitions which cannot in any true sense be called sight at all, up to frequent and fairly complete second-sight. The faculty to which this latter somewhat misleading name has been given is an extremely interesting one, and would well repay more careful and systematic study than has ever hitherto been given to it.

It is best known to us as a not infrequent possession of the Scottish Highlanders, though it is by no means confined to them. Occasional instances of it have appeared in almost every nation, but it has always been commonest among mountaineers and men of lonely life. With us in England it is often spoken of as though it were the exclusive appanage of the Celtic race, but in reality it has appeared among similarly situated peoples the world over. It is stated, for example, to be very common among the Westphalian peasantry.

Sometimes the second-sight consists of a picture clearly foreshowing some coming event; more frequently, perhaps, the glimpse of the future is given by some symbolical appearance. It is noteworthy that the events foreseen are invariably unpleasant ones--death being the commonest of all; I do not recollect a single instance in which the second-sight has shown anything which was not of the most gloomy nature. It has a ghastly symbolism which is all its own--a symbolism of shrouds and corpse-candles, and other funereal horrors. In some cases it appears to be to a certain extent dependent on locality, for it is stated that inhabitants of the Isle of Skye who possess the faculty often lose it when they leave the island, even though it be only to cross to the mainland. The gift of such sight is sometimes hereditary in a family for generations, but this is not an invariable rule, for it often appears sporadically in one member of a family otherwise free from its lugubrious influence.

An example in which an accurate vision of a coming event was seen some months beforehand by second-sight has already been given. Here is another and perhaps a more striking one, which I give exactly as it was related to me by one of the actors in the scene.