How to Read the Crystal Part 1

How to Read the Crystal.

by Sepharial.

CHAPTER I.

A POSTULATE

Any attempt at a scientific explanation of the phenomenon of "crystal seering," to use an irregular but comprehensive term, would perhaps fall short of completeness, and certainly would depend largely upon the exercise of what Professor Huxley was wont to call "the scientific imagination." The reasons for this are obvious. We know comparatively little about atomic structure in relation to nervous organism. We are informed to a certain degree upon atomic ratios; we know that all bodies are regarded by the physicist as a congeries of atoms, and that these atoms are "centres of force." Primarily, the atomic theory would refer all heterogeneous bodies to one h.o.m.ogeneous substance, from which substance, by means of a process loosely referred to as "differentiation," all the elements are derived. These elements are the result of atomic arrangement, and the atoms of each are known to have various vibrations, the extent of which is called the "mean free path of vibration." The indestructibility of matter, the fact that all nature is convertible, and the absolute a.s.sociation of matter and force, lead to the conclusion that since every change in matter implies a change of force, matter must be ever living and active, and primarily of a spiritual nature. The great Swedenborg, no less a scientist than a spiritual seer, laid down his doctrine of "Correspondences" upon the primary concept of the spiritual origin of all force and matter. Matter, he argued, was the ultimate expression of Spirit, as Form was that of Force. Spirit was to Force what Matter was to Form--our ideas of Matter and Form being closely related. Hence, for every _Spiritual Force_ there is a corresponding _Material Form_, and the material or natural world corresponds at all points with the world of spirit, without being identical. This, in brief, is the conclusion to which the "scientific imagination" of the present day, extending as it does from the known into the unknown, is slowly but surely leading up.

Taking as our postulate the scientific statement of the atomic structure of bodies, atomic vibration and molecular arrangement, we turn to consider the action exerted by such bodies upon the nervous organism of man.

The function of the brain--which must be regarded as the bulbous root of a nervous plant whose branches grow downwards--is twofold; to affect, and to be affected. In its active or positive condition it affects the whole of the vital and muscular processes in the man, finding expression in vital action. In its pa.s.sive or negative state it is affected by impressions coming to it in different ways through the sense-organs, resulting in nervous and mental action. It is this latter phase of brain-function with which we are immediately concerned.

The range of our sense-perception puts us momentarily and continually in relation with the material world, or rather with a _certain portion_ of it. We say a certain portion because we know from scientific experience that the scale or gamut of sense-perception is limited, both as to its extent and as to its quality. Many insects, birds, and quadrupeds have keener perceptions in some respects than man. The photographic plate can register impressions which are beyond the perception of our highest sense of sight. The Rontgen rays have put us into relations with a new order of impression--records quite beyond the range of our normal vision. The animalcule and microbic life, itself microscopic, has yet its own order of sense-organs related to a world of vitality beyond our ken. These, and a host of other observations, serve to show that our normal perceptions are extremely limited, and, further, that nature does not cease to exist where we cease to perceive her.

The relation of our sense-organs to the several degrees of matter, to solids, fluids, gases, atmospheric and etheric motions, vary in different individuals to such a wide extent that the average wool-sorter leaves many an artist behind in his perception of colour-shades. The same odour is perceptible by one person and unrecognisable by another. In the gradation of sound, too, the same differences of perception will be commonly noticed. But quite apart from the scale or range of perception, the _quality_ of a sense-impression is found to vary with different persons. By this we mean that the same body will affect different persons in dissimilar manner. Hence arises the variety of "tastes" in regard to forms, colours, flavours, scents, sounds, fabrics, etc., what is agreeable to one being highly objectionable to another. The experience is to common to need ill.u.s.tration; but the conclusion to which we are led is that, in relation to the nervous system of man, every material body has a variable effect. And this clears the ground for a statement of our views in regard to the Crystal and its effects upon the seer.

The Crystal itself is a clear pellucid piece of quartz or beryl, sometimes oval in shape, but more generally spheroidal. It is accredited by Reichenbach and other researchers with highly magnetic qualities capable of producing in a suitable subject a state a.n.a.logous to the ordinary waking trance of the hypnotists. It is believed that all bodies convey, or are the vehicles of, a certain universal magnetic property, variously called Od, Odyle, etc., which is regarded as an inert and pa.s.sive substance underlying the more active forces familiar to us in kinetic, calorific, and electrical phenomena. In this respect it bears a position a.n.a.logous to the Argon of the atmosphere. It is capable of taking up, sympathetically, the vibrations of those bodies or elements to which it is temporarily related. But of itself it has no activity, although in its still, well-like, and calm depths it holds the potentiality of all magnetic forces. This Odyle, then, is particularly potent in the quartz or beryl, when brought into activity by the intention of the seer. It produces and retains more readily in that form the various images communicated to it from the soul of man.

And the soul, in this connection, must be regarded as the repository of all that complex ma.s.s of emotions, thoughts, impressions, perceptions, feelings, etc., included in the inner life of man; for the soul of man is not the less a scientific fact because there are those who bandy words concerning its origin and nature.

Reichenbach has shown by a series of experiments upon sensitive and hypnotised subjects that metals and other substances produce very marked effects in contact with the human body. Those experiments showed, too, that the same substance affected different patients in diverse manner. The hypnotic experiments of Dr. Charcot, the well-known French biologist, also demonstrate the _rapport_ existing between the sensitive patient and foreign bodies when in proximity or contact; as for example, when a bottle containing a poison was taken at random from among a number of others of exactly similar appearance, and applied to the back of the patient's neck, the hypnotised subject would once develop all the symptoms of poisoning by a.r.s.enic, strychnine, prussic acid, etc., it being afterwards ascertained that the bottle thus applied actually contained the toxine whose effects had been portrayed by the subject.

It need not, then, be a matter of surprise to learn that the Crystal exerts a very definite and sensible effect upon the nervous system of a certain order of subjects. It does not affect all alike, nor act in exactly the same way on those whom it does so affect. Where its action is more or less rapid and remarkable, the quartz or beryl Crystal may be taken as the most effective medium for producing the vision. In other cases the concave mirror, either of polished copper or black j.a.pan, will be found serviceable for inducing the clairvoyant state. In some other cases, again, a bowl of water is sufficient. The ecstatic vision was first induced in the case of Jacob Boehme by the sun's rays falling upon a bowl of water which caught and dazzled his eyes while he was engaged in the humble task of cobbling a pair of shoes. As a consequence of this exaltation of the sense of sight we have those remarkable works, "The Aurora," "The Four Complexions," "The Signatura Rerum," and many others, together with a volume of letters and commentaries which, in addition to being of a highly spiritual nature, must also be regarded as scholarly when referred to their authorship.

In cases like the above it may be said that the clairvoyant faculty is const.i.tutional and already fully developed, waiting only the circ.u.mstances which shall serve to bring it into active play, Emanuel Swedenborg, if we remember rightly, was 54 years of age before he awoke to the consciousness of his spiritual vision.

The medium employed for inducing the clairvoyant state cannot be definitely prescribed. It must remain a matter of experiment for each investigator. This, however, may be said: _Every person whose life is not wholly sunk in selfish and material pleasures, but in whom the aspiration to a n.o.bler and purer life is a hunger the world cannot satisfy, has within himself the power to see and know that which he seeks behind the veil of his earthly senses.

Nature has never produced a desire she could not satisfy. There is no hope, however vague, that the soul cannot define, and no aspiration, however high, that the wings of the spirit cannot reach.

Therefore be patient and strive_.

That there are some in whom the psychic faculties are more p.r.o.ne to activity than in others is certain, as also some in whom these powers are native, by spiritual or hereditary succession; all of which may be determined from their genitures by the astrological art. In others, the determination of the natural powers takes a more practical and mundane tendency, making them more successful in the affairs of daily life than in aught of a spiritual nature St. Paul has spoken of a diversity of gifts. "One star differeth from another in glory," he says, in very truth. This distribution of natural gifts proceeds from the celestial world, and is so ordered that each person born on this earth may fulfil his part in the economy of life. And because the spiritual needs of mankind are of primary importance, there are those born in whom the power of spiritual interpretation is the dominant faculty, such persons being the natural channels of intercourse between the superior and inferior worlds. These are to mankind what a certain order of microbic life is to the body of man--organic interpreters, translating the elements of food into blood, nerve, fibre, tissue, etc., agreeably to the laws of their being.

For those who would aspire to the gift of pure vision, and in whom the faculty is striving for expression, the following pages are written. To others we would say, Be content. All birds are not eagles. The nightingale has a song, the humming-bird a plumage which the eagle will never possess. The nightingale may sing to the stars, humming-bird to the flowers, but the eagle, whose tireless eyes gaze into the heart of day, is uncompanioned in its lofty loneliness in the barren mountain-tops.

CHAPTER II.

QUALIFICATIONS

There are in existence certain magical works, such as those of Trithemius and Barrett, wherein the use of the Crystal is accompanied by certain rites and invocations. This ceremonial magic we are disposed to repudiate as highly dangerous. It brings into play a number of forces which may well prove disastrous in inexperienced hands. All action and reaction are equal and opposite. A child might easily fire a cannon, but could not possibly withstand its recoil. So in the education of the spiritual faculties, it is better to encourage their natural development by legitimate exercise than to invoke the action of stimulants which we may not afterwards be able to control. The continual fretting of the water will wear away a rock, though none doubts the water is softer than the rock. If the barrier between this and the soul-world be like granite, yet the patient and persistent action of a determined mind will sooner or later wear it away, the last layer will break down, and the light will stream through, dazzling the unaccustomed eyes with its effulgence.

It is our desire to indicate by what means and by what persons the natural development of the clairvoyant faculty may be achieved.

First, in regard to the subject, medium or seer. There are two distinct temperament in which the faculty is likely to be dominant, and capable of high and rapid culture. There is the nervous temperament a.s.sociated, with a high muscular development, cla.s.sified as the "mental-motive" temperament. It is characterized by extreme activity of body and mind, a certain nervous excitability, prominent features, full osseous development, prominent brows, intent gaze, and generally a swarthy complexion.

This type represents the _positive_ seers, in whom the mind goes out towards the images of the soul. The other, in whom the _pa.s.sive_ temperament is present, and to whom the soul-images come by pa.s.sive reflection, as things mirrored in a moveless lake, are known by the following characteristics: Full and lymphatic habit, pale or delicate complexion, generally blue eyes, straight fine hair; small, plump, and cold hands; a high, piping or feeble voice, and languid disposition.

These two types--of which there are many varieties--achieve their psychic development by quite opposite means. The positive seer works with effort, throwing out the soul-images by the power of his will, perceiving them with more or less accuracy, and thereafter turning them over in the mind, reasoning and questioning concerning their import and meaning. The pa.s.sive seer, on the contrary, works not at all and makes no effort, the visions coming slowly, almost imperceptibly, and in most cases having a literal interpretation. The visions in this case are not allegorical, emblematic, or symbolic, as in the case of the positive seer, but are actual visions of facts just as they have happened, or will transpire in the future. Of the two orders, the pa.s.sive is the more serviceable because the more perspicuous, but it has the disadvantage of being largely under the control of external influences, and hence is frequently incapable of "seeing" anything whatever.

The positive type of seer exercises an introspective vision, searching inwardly towards the soul-world whence the revelations proceed. Of what nature these revelations are will appear in the following pages. The pa.s.sive type of seer, on the contrary, remains _in statu quo_, open to impressions coming inwards towards the perceptive faculty, but making no effort towards either outward or inward searching. The success of each depends upon the observance of that method which is agreeable to their respective temperaments.

In regard to the qualifications which should supplement and sustain the natural apt.i.tude of the seer or seeress, the following remarks may be of general service.

Self-possession and confidence in one's own soul-faculties must be the firm rock upon which all revelations should rest. The purer the intention and motive of the seer, the more lucid will be the visions accorded. No reliable vision can be obtained by one whose nature is not inherently truthful. Any selfish desire dominanting the mind in regard to any thing or person will distort the visions and render them misleading, while a persistent self-seeking spirit will effectually shut the doors upon all visions whatsoever.

Therefore, above all things it is essential for the investigator to have an unflinching love of truth, to be resigned to the will of Heaven, to accept the revelations accorded in a spirit of grateful confidence, and finally to dispel all doubt and controversy by appeal to the eyes of one's own immortal soul. These are qualifications with which the seer or seeress should be invested, and if with these the quest is unsuccessful after a period of earnest trial, it must be taken as sufficient warrant that the faculty is not in the category of one's individual powers. Haply, the same qualifications brought to bear upon some other psychic faculty will result in a rich recompense.

CHAPTER III.

PRELIMINARIES

Having obtained a good Crystal, as free as possible from blemish, care must be taken to keep it is much as possible in a dark place when not in use. The best covering therefore is a black one of soft material, such as velvet, which will not scratch the polished surface of the quartz.[*] Exposure to the sun's rays not only scores the faces of the crystal, but also puts the odylic substance into activity, distributing and dissipating the magnetic force stored up therein. It must not be understood that the visions are in the crystal itself. They are in the soul of the seer. But the odylic substance is acted upon by the nervo-vital emanations of the body of the seer, and reacts upon the brain centres by means of the optic nerves.

That is why it is necessary to keep the crystal as free as possible from disturbing elements. For the same reason, when in use, the crystal should be overshadowed by the seer, and so placed that _no direct rays_ of light from sun, or lamp, or gasalier may fall upon it. The odyle, as has been already stated, rapidly responds to surrounding magnetic conditions, and to the vibrations of surrounding Bodies, and to none more powerfully than the etheric perturbation caused by combustion--indeed, to light of any kind.

[*] It is bad policy to buy a cheap article. A good crystal is more than worth the outlay. Our publishers supply crystals, varying from 15s. 6d. upward, and from what we have seen of them we can safely recommend them as reliable articles.

For similar reasons the room in which the sitting is conducted should be only moderately warm and shady as possible, provided it be not actually dark. A light by which one can just see to read average print is sufficient for the purpose in view. The crystal with which we have had the most satisfactory and surprising results is a cube of fine azure beryl, the deep blue of its serene depths being peculiarly restful and inspiring. But, as we have said, nothing is more effective than the white quartz crystal when found suitable.

It is important that all persons sitting in the same room as the seer should be at arm's length away from him--farther if possible.

Silence should be uniformly observed by those present. A recorder should be at hand to set down everything the seer may give voice to. If any questions are addressed to the seer while the sitting is in progress, they should be spoken in an undertone and as nearly a monotone as may be so that the seer is not suddenly surprised into consciousness of his surroundings, and the psychic thread thereby broken.

At first the sittings should not be of longer duration than fifteen minutes, but it is important they should take place _regularly_, every day if possible, and always at the same hour and in the _same place_. By this method of procedure it will be found that a c.u.mulative effect is produced and success more speedily ensured.

The reason is obvious. All actions tend to repeat themselves, to become automatic, to pa.s.s from the purposive into the habitual, and hence the psychic faculties will, if actuated at any set time and place, tend to bestir themselves towards the same end as that to which they were first moved by the conscious will and intention of the seer.

Until definite and satisfactory results are obtained, not more than two persons should be present at the sittings, and these should be in sympathy with the seer and each other. When the sitting is over, it will be found agreeable and useful to discuss the results obtained; or if none are elicited, the seer can give an account of his or her impressions and feelings during the sitting. It will be interesting to note these experiences and to compare them from time to time.

The seer or seeress must not be disheartened if at the first few sittings nothing of any moment takes place, but must persevere, with patience and self-control. Indeed, when one comes to consider the fact that for hundreds of generations the psychic faculties inherent in mankind have lain in absolute neglect, that perhaps the faculty of "clear vision" has never yet been brought into activity by any save the most remote of our ancestors, it will not be thought remarkable that it should be at first difficult get any definite results. Rather should it be a matter of surprise that the power is still with us, that it is not wholly irresponsive to the voice of the soul. While, in the course of physical evolution, many important functions have undergone remarkable changes, and organs, once active and useful, have become stunted, impotent, and in some cases extinct; yet it is said that seeds have lain dormant in arid soil for hundreds of years, to spring into leaf and flower as soon as the rains have fallen and the climate changed.

The faculty of pure vision is like the latent seed-life. It waits only the conditions which favour its growth and development; and though for hundreds of years it may have lain dormant, yet in a few days, weeks, or months it may attain the proportions of a beautiful flower, a thing of wonder and delight, gracing the garden of the soul.

CHAPTER IV.

THE VISION

Visions seen in the crystal are of two kinds, both of which may be conveyed to the perception of the seer in two ways. The two kinds of visions are: 1, Direct visions; 2, Symbolic visions. The first of these is a representation of scene or incident exactly as it will transpire, or has already happened, either in relation to the seer, those sitting with him, or yet in relation to public affairs. The second order of vision is a representation, by means of symbol, ideograph, or other indirect means, of events similar to those conveyed by direct vision.

In most cases it will be found that answers, to questions take the form of symbols. But this is not always so, as will appear from the following remarks concerning the manner in which these impressions or visions are conveyed to the perception of the seer.

The vision is conveyed in one of two ways--first, as a vivid picture affecting the focus and retina of the eye, perfect in its outline and colouring, and giving the impression of being either distant or near or at moderate range, Secondly, it may be conveyed as a vivid impression accompanied by a hazy and undefined formation in the crystal field. In this form it becomes an apperception rather than a perception, the consciousness receiving the impression of the vision to be conveyed before it has had time to form and define itself in the crystal.

The _direct_ vision is more generally found in a.s.sociation with the _pa.s.sive_ type of seer. It is not usually so regular and constant as the symbolic vision, owing to the peculiarities of the negative temperament. When it does appear however, it is particularly lucid and actual, and has its literal fulfilment in the world of experience and fact. It is an actual representation of past or future event, or yet of what is then presently happening at some place more or less distant.

The _symbolical_ vision is more closely a.s.sociated with the _positive_ temperament. It has the advantage of being more ready and constant in its manifestation than the _direct_ vision, while on the other hand it is frequently a matter of speculation as to what the symbolic vision may portend.

The positive temperament, centripetal and forceful in its action, appears to throw off the soul-images, afterwards going out towards them in a mood of speculative inquiry. The pa.s.sive temperament, however, centrifugal and sensitive, most frequently feels first and sees afterwards, the visionary process being wholly devoid of speculation or mental activity. The one sees and thinks, the other feels and sees that, in a word, is the distinction between the two temperaments.

In the early stages of development the crystal will begin to cloud over, first becoming dull, then suffused with milky clouds, among which sparkle a large number of little specks of light like gold dust in the sunlight. The focus of the eyes is inconstant, the pupil rapidly expanding and contracting, the crystal at times disappearing entirely in a haze or film which seems to pa.s.s before the eyes. Then the haze will disappear, and the crystal will loom up into full view again, accompanied by a lapse of the seer into full consciousness. This may be the only experience of the first few sittings, it may be that of many; but, sooner or later, there will come a moment when the milky clouds and dancing starlights will suddenly vanish--a bright azure expanse like an open summer sky will occupy the field of vision; the brain will take up a spasmodic action, as if opening and shutting in the superior coronal region; there will be a tightening of the scalp on a level with the base of the brain, as if the floor of the cerebrum were contracting; the seer will catch his breath with a spasmodic sigh, and the first vision will stand out, clear and life-like, against the azure screen of heaven.