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LESSON VIII.
CLAIRVOYANT REVERIE

In the preceding two chapters, I have asked you to consider the first two methods of inducing the clairvoyant phenomena, namely, Psychometry, and Crystal-Gazing, respectively. In these cases you have seen how the clairvoyant gets en rapport with the astral plane by means of physical objects, in the case of psychometric clairvoyance; or by means of a shining object, in the case of crystal gazing. Let us now consider the third method of inducing the clairvoyant condition or state, i.e., by means of what may be called Clairvoyant Reverie, in which the clairvoyant gets en rapport with the astral plane by means of psychic states in which the sights, sounds and thoughts of the material and physical plane are shut out of consciousness.

The student of the general subject of clairvoyance will soon be impressed with two facts concerning the production of clairvoyant phenomena, namely, (1) that in the majority of the recorded cases of the investigators the clairvoyant phenomena were obtained when the clairvoyant was in the state of sleep, or at least semi-sleep or drowsiness, the visioning appearing more or less like a vivid dream; and (2) that in the case of the clairvoyant voluntarily entering en rapport with the astral plane, he or she would enter into what seemed to be a kind of trance condition, in some cases an absolute unconsciousness of the outside world being manifested. The student, noting these facts, is apt to arrive at the conclusion that all clairvoyance is accompanied by the condition of sleep, or trance, and that no clairvoyant phenomena are possible unless this psychic condition is first obtained. But this is only a half-truth as we shall see in a moment.

In the first place, the student arriving at this conclusion seems to have ignored the fact that the phenomena of psychometry and crystal gazing, respectively, are as true instances of clairvoyance as are those which are manifested in the sleep or trance condition. It is true that some psychometrists produce phenomena when they are in a state of psychic quiescence, but, on the other hand, many clairvoyant psychometrists merely concentrate the attention on the object before them, and remain perfectly wide-awake and conscious on the physical plane. Likewise, the average crystal gazer remains perfectly wide-awake and conscious on the physical plane. When the student takes these facts into consideration, he begins to see that the trance condition, and similar psychic states, are simply particular methods of inducing the en rapport condition for the clairvoyant, and are not inseparably bound up with the phenomena of clairvoyance.

As the student progresses, moreover, he will see that even in the case of Clairvoyant Reverie, the third method of inducing the astral en rapport condition, the clairvoyant does not always lose consciousness. In the case of many advanced and exceptionally well-developed clairvoyants, no trance or sleep condition is induced. In such cases the clairvoyant merely "shuts out" the outside world of sights, sounds and thoughts, by an effort of trained will, and then concentrates steadily on the phenomena of the astral plane. For that matter, the skilled and advanced occultist is able to function on the astral plane by simply shifting his consciousness from one plane to another, as the typist shifts from the small letters of the keyboard to the capital letters, by a mere pressure on the shift-key of the typewriter.

The only reason that many clairvoyants manifesting along the lines of the third method, known as "clairvoyant reverie," fall into the trance or sleep condition, is that they have not as yet acquired the rare art of controlling their conscious attention at will—this is something that requires great practice. They find it easier to drop into the condition of semi-trance, or semi-sleep, than it is to deliberately shut out the outer world by an act of pure will. Moreover, you will find that in the majority of the recorded cases of the investigators, the clairvoyance was more or less spontaneous on the part of the clairvoyant person, and was not produced by an act of will. As we proceed to consider the various forms and phases of clairvoyant phenomena, in these lessons, you will notice this fact. There are but few recorded cases of voluntary clairvoyance in the books of the investigators—the skilled clairvoyants, and more particularly the advanced occultists, avoid the investigators rather than seek them; they have no desire to be reported as "typical cases" of interesting psychic phenomena—they leave that to the amateurs, and those to whom the phenomena come as a wonderful revelation akin to a miracle. This accounts for the apparent predominance of this form of clairvoyance—the secret is that the net of the investigators has caught only a certain kind of psychic fish, while the others escape attention.

All this would be of no practical importance, however, were it not for the fact that the average student is so impressed by the fact that he must learn to induce the trance condition in order to manifest clairvoyant phenomena, that he does not even think of attempting to do the work otherwise. The power of auto-suggestion operates here, as you will see by a moment's thought, and erects an obstacle to his advance along voluntary lines. More than this, this mistaken idea tends to encourage the student to cultivate the trance condition, or at least some abnormal psychic condition, by artificial means. I am positively opposed to the inducing of psychic conditions by artificial means, for I consider such practices most injurious and harmful for the person using such methods. Outside of anything else, it tends to render the person negative, psychically, instead of positive—it tends to make him or her subject to the psychic influence of others, on both the physical and astral plane, instead of retaining his or her own self-control and mastery.

The best authorities among the occultists instruct their pupils that the state of clairvoyant reverie may be safely and effectively induced by the practice of mental concentration alone. They advice positively against artificial methods. A little common sense will show that they are right in this matter. All that is needed is that the consciousness shall be focused to a point—become "one pointed" as the Hindu Yogis say. The intelligent practice of concentration accomplishes this, without the necessity of any artificial methods of development, or the induction of abnormal psychic states.

If you will stop a moment and realize how easily you concentrate your attention when you are witnessing an interesting play, or listening to a beautiful rendition of some great masterpiece of musical composition, or gazing at some miracle of art, you will see what I mean. In the cases just mentioned, while your attention is completely occupied with the interesting thing before you, so that you have almost completely shut out the outer world of sound, sight and thought, you are, nevertheless, perfectly wide awake and your consciousness is alert. The same thing is true when you are reading a very interesting book—the world is shut out from your consciousness, and you are oblivious to the sights and sounds around you. At the risk of being considered flippant, I would remind you of the common spectacle of two lovers so wrapped up in each other's company that they forget that there is a smiling world of people around them—time and space are forgotten to the two lovers—to them there is only one world, with but two persons in it. Again, how often have you fallen into what is known as a "brown study," or "day dream," in which you have been so occupied with the thoughts and fancies floating through your mind, that you forgot all else. Well, then, this will give you a common-sense idea of the state that the occultists teach may be induced in order to enter into the state of en rapport with the astral plane—the state in which clairvoyance is possible. Whether you are seeking clairvoyance by the method of psychometry, or by crystal gazing, or by clairvoyant reverie—this will give you the key to the state. It is a perfectly natural state—nothing abnormal about it, you will notice.

To some who may think that I am laying too much stress on the undesirability of artificial methods of inducing the clairvoyant condition, I would say that they are probably not aware of the erroneous and often harmful teachings on the subject that are being promulgated by ignorant or misinformed teachers—"a little learning is a dangerous thing," in many cases. It may surprise some of my students to learn that some of this class of teachers are instructing their pupils to practice methods of self-hypnosis by gazing steadily at a bright object until they fall unconscious; or by gazing "cross eyed" at the tip of the nose, or at an object held between the two eyebrows. These are familiar methods of certain schools of hypnotism, and result in producing a state of artificial hypnosis, more or less deep. Such a state is most undesirable, not only by reason of its immediate effects, but also by reason of the fact that it often results in a condition of abnormal sensitiveness to the will of others, or even to the thoughts and feelings of others, on both the astral and the physical planes of life. I emphatically warn my students against any such practices, or anything resembling them.

While I dislike to dwell on the subject, I feel that I should call the attention of my students to the fact that certain teachers seek to produce the abnormal psychic condition by means of exhausting breathing exercises, which make the person dizzy and sleepy. This is all wrong. While rhythmic breathing exercises have a certain value in psychic phenomena, and are harmless when properly practiced, nevertheless such practices as those to which I have alluded are harmful to the nervous system of the person, and also tend to induce undesirable psychic conditions. Again, some teachers have sought to have their students hold their breath for comparatively long periods of time in order to bring about abnormal psychic states. The slightest knowledge of physiology informs one that such a practice must be harmful; it causes the blood to become thick and impure, and deficient in oxygen. It certainly will produce a kind of drowsiness, for the same reason that impure air in a room will do the same thing—in both cases the blood stream is poisoned and made impure. The purpose of rational and normal breathing is to obviate just this thing—so these teachers are reversing a natural law of the body, in order to produce an abnormal psychic state. With all the energy in me, I caution you against this kind of thing.

Along the same line, I protest and warn you against the practices advised by certain teachers of "psychic development," who seek to have their pupils induce abnormal physical and psychic conditions by means of drugs, odor of certain chemicals, gases, etc. Such practices, as all true occultists know, belong to the clans of the Black Magicians, or devil worshippers, of the savage races—they have no place in true occult teachings. Common sense alone should warn persons away from such things—but it seems to fail some of them. I assert without fear of intelligent contradiction, that no true occultist ever countenances any such practices as these.

All the true teachers are vigorous in their denunciation of such false teachings and harmful practices. In this same category, I place the methods which are taught by certain persons, namely, that of inducing abnormal physical and psychic condition of giddiness and haziness by means of "whirling" around in a circle until one drops from giddiness, or until one "feels queer in the head." This is a revival of the practices of certain fanatics in Persia and India, who perform it as a religious rite until they fall into what they consider a "holy sleep," but which is nothing more than an abnormal and unhealthful physical and psychic condition. Such practices are a downward step, not an upward one. It seems a pity that the necessity has arisen for such warnings as these—but my duty, as I see it, is very plain. To all who are tempted to "develop" in this way, I say, positively, "DON'T!"

The scientific, rational way to develop the astral senses is to first acquire the art of concentrating. Bear in mind that in concentration the person, while shutting out the impressions of the outside world in general, nevertheless focuses and concentrates his attention upon the one matter before him. This is quite a different thing from making oneself sensitive to every current of thought and feeling that may be in the psychic atmosphere. True concentration renders one positive, while the other methods render one negative. Contrary to the common opinion, psychic concentration is a positive state, not a negative—an active state, not a passive one. The person who is able to concentrate strongly is a master, while one who opens himself to "control," either physical or astral, is more or less of a slave to other minds.

The student who will begin by experimenting along the lines of contact mind-reading, and who then advances along the lines of true telepathy, as explained in the earlier chapters of this book, will have made a good start, and considerable progress, along the road to clairvoyant development. The rest will be largely a matter of exercise and practice. He will be aided by practicing concentration along the general lines of the best occult teaching. Such practice may consist of concentration upon almost any physical object, keeping the thing well before the mind and attention. Do not tire the attention by practicing too long at one time. The following general rules will help you in developing concentration:

(1) The attention attaches more readily to interesting rather than uninteresting things. Therefore, select some interesting thing to study and analyze by concentrated thought.

(2) The attention will decline in strength unless there is a variation in the stimulus. Therefore, keep up the power of concentration by either changing the object you are observing; or else by discovering some new properties, qualities or attributes in it.

(3) The things you wish to shut out of consciousness can best be shut out by your concentration upon some other thing—the attention can dwell only upon one thing at a time, if focused upon that one thing.

(4) The power of applying your attention, steady and undissipated, to a single object, is a mark of strong will and superior mental discipline—weak-minds cannot do this. Therefore, in cultivating concentrated attention you are really strengthening your mind and will.

(5) To develop concentrated attention, you must learn to analyze, analyze, and analyze the thing upon which you are bestowing concentrated attention. Therefore, proceed by selecting an object and analyzing it by concentrated attention, taking one part after another, one by one, until you have analyzed and mastered the whole object. Give it the same attention that the lover gives his loved one; the musician his favorite composition; the artist his favorite work of art; and the booklover his favorite book—when you have accomplished this, you have mastered concentration, and will be able to apply the mind "one pointed" upon anything you wish, physical or astral; and, consequently will have no trouble in shutting-out disturbing impressions.

(6) Learn to concentrate on the physical plane, and you will be able to concentrate on the astral plane as well. By the one who has mastered concentration, trances and abnormal psychic states will not be needed. The needle-pointed mind is able to pierce the astral veil at will, while the blunt-pointed mind is resisted and defeated by the astral envelope, which while thin is very tough and unyielding.

A well-known authority on psychic development has well said: "Occasional flashes of clairvoyance sometimes come to the highly cultured and spiritual-minded man, even though he may never have heard of the possibility of training such a faculty. In his case such glimpses usually signify that he is approaching that stage in his evolution when these powers will naturally begin to manifest themselves. Their appearance should serve as an additional stimulus to him to strive to maintain that high standard of moral purity and mental balance without which clairvoyance is a curse and not a blessing to its possessor. Between those who are entirely unimpressionable and those who are in full possession of clairvoyant power, there are many intermediate stages. Students often ask how this clairvoyant faculty will first be manifested in themselves—how they may know when they have reached the stage at which its first faint foreshadowings are beginning to be visible. Cases differ so widely that it is impossible to give to this question any answer that will be universally applicable.

"Some people begin by a plunge, as it were, and under some unusual stimulus become able just for once to see some striking vision; and very often in such a case, because the experience does not repeat itself, the seer comes in time to believe that on that occasion he must have been the victim of hallucination. Others begin by becoming intermittently conscious of the brilliant colors and vibrations of the human aura; yet others find themselves with increasing frequency seeing and hearing something to which those around them are blind and deaf; others, again, see faces, landscapes, or colored clouds floating before their eyes in the dark before they sink to rest; while perhaps the commonest experience of all is that of those who begin to recollect with greater and greater clearness what they have seen and heard on other planes during sleep."

The authority in question gives the following excellent advice regarding the subject of the development of clairvoyant power and astral visioning: "Now the fact is that there are many methods by which it may be developed, but only one which can be at all safely recommended for general use—that of which we shall speak last of all. Among the less advanced nations of the world the clairvoyant state has been produced in various objectionable ways; among some of the non-Aryan tribes of India, by the use of intoxicating drugs or the inhaling of stupefying fumes; among the dervishes, by whirling in a mad dance of religious fervor until vertigo and insensibility supervene; among the followers of the abominable practices of the Voodoo cult, by frightful sacrifices and loathsome rites of black magic. Methods such as these are happily not in vogue in our own race, yet even among us large numbers of dabblers in this ancient art adopt some plan of self-hypnotization, such as gazing at a bright spot, or the repetition of some formula until a condition of semi-stupefaction is produced; while yet another school among them would endeavor to arrive at similar results by the use of some of the Indian systems of regulation of the breath. All these methods are unequivocally to be condemned as quite unsafe for the practice of the ordinary man who has no idea of what he is doing—who is simply making vague experiments in an unknown world. Even the method of obtaining clairvoyance by allowing oneself to be mesmerized by another person is one from which I should myself shrink with the most decided distaste; and assuredly it should never be attempted except under conditions of absolute trust and affection between the magnetizer and the magnetized, and a perfection of purity in heart and soul, in mind and intention, such as is rarely to be seen among any but the greatest of saints.

"Yet there is one practice which is advised by all religions alike—which if adopted carefully and reverently can do no harm to any human being, yet from which a very pure type of clairvoyance has sometimes been developed; and that is the practice of meditation. Let a man choose a certain time every day—a time when he can rely upon being quiet and undisturbed, though preferably in the daytime rather than at night—and set himself at that time to keep his mind for a few minutes entirely free from all earthly thoughts of any kind whatever, and, when that is achieved, to direct the whole force of his being towards the highest ideal that he happens to know. He will find that to gain such perfect control of thought is enormously more difficult than he supposes, but when he attains it it cannot but be in every way most beneficial to him, and as he grows more and more able to elevate and concentrate his thought, he may gradually find that new worlds are opening before his sight. As a preliminary training towards the satisfactory achievement of such meditation, he will find it desirable to make a practice of concentration in the affairs of daily life—even in the smallest of them. If he writes a letter, let him think of nothing else but that letter until it is finished; if he reads a book, let him see to it that his thought is never allowed to wander from his author's meaning. He must learn to hold his mind in check, and to be master of that also, as well as of his lower passions; he must patiently labor to acquire absolute control of his thoughts, so that he will always know exactly what he is thinking about, and why—so that he can use his mind, and turn it or hold it still, as a practiced swordsman turns his weapon where he will."

I have given the above full quotation from this authority, not merely because that from another angle he states the same general principles as do I; but also because his personal experience in actual clairvoyant phenomena is so extended and varied that any word from him on the subject of the development of clairvoyant power must have a value of its own. While I differ from this authority on some points of detail of theory and practice, nevertheless I gladly testify to the soundness of his views as above quoted, and pass them on to my students for careful consideration and attention. The student will do well to heed what he has to say, and to combine such opinion with what I have uttered in the earlier part of this chapter—there will be found a close agreement in principle and practice.

And, now let us pass on to a consideration of the various forms and phases of the clairvoyant phenomena itself. The subject is fascinating, and I am sure that you will enjoy this little excursion into the strange realm of thought regarding the astral phenomena of clairvoyance. But, be sure to master each lesson before proceeding to the rest, as otherwise you will have to turn back the leaves of the course in order to pick up some point of teaching that you have neglected.