Seeing What Has Not Yet Happened.

The student who reasons carefully and logically usually meets with what to him, at least at first, seems to be an unsurmountable obstacle in the way of a rational explanation of Future Time Clairvoyance—when it comes to an understanding of how anyone can expect to see, or can really see, THAT WHICH HAS NEVER HAPPENED, he throws up his hands in despair. But, in this as in all the other phases of clairvoyant phenomena, there is found a reason and cause, although it requires some subtle thinking to find it, and to grasp it even when it is found. Let us see what are the highest teachings on this subject, as announced by the careful thinkers along the lines for many centuries.

Simple Prevision.

There is a phase of prevision, or prophecy of coming events, however, that is not true clairvoyance at all, but simply the subconscious workings of the mind along the lines of a supernormal perception of the laws of cause and effect. Give the active subconscious mental faculties the perception of a strong existing cause, and it will often reason out the probable effect (the almost certain effect, in fact) of that cause, even though that effect lies in the mist of the future. The subconscious mind works upon the principle that "coming events cast their shadows before." But this, at the best, is not true clairvoyance—it is merely the statement of "probable" results, and effects of existing causes, wonderfully exact and clear though the deduction may be in some cases. But a thousand-and-one unforeseen things may arise to completely upset the prediction, or deduction, for it is never actually true until it occurs. We must look further for real instances of Future Clairvoyance.

The Nature of Time.

That eminent scientist, Sir Oliver Lodge, offers an ingenious and interesting, though very technical explanation of this class of clairvoyant phenomena as follows: "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 sort of existence always, both past and future, and it may be we who are arriving at them, not they which are happening. The analogy of a traveler 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 of 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 constitute the 'higher plane' or totality of things after which, it seems to me, we are impelled to seek, in connection with the directing of form or determinism, and the action of human beings consciously directed to a definite and preconceived end."

The Oriental Teaching.

The Hindus, and other oriental peoples, however, have a clearly defined and positive explanation of the phenomena of Future Time Clairvoyance, which must be included in our consideration of the subject, even though it does involve certain metaphysical or philosophical conceptions which are apart from our present inquiry as conducted in this book. The oriental theory is based upon that basic conception of the eastern philosophies which hold that the beginning, duration, and ending of any particular one of the infinitude of successive universes created by the Supreme Being, is to that Being but as a single moment of time; or, as the celebrated Hindu proverb runs: "The creation, duration, and destruction of a universe is but the time of the twinkling of an eye to Brahman." In other words, that to the Supreme Being, all the past, all the present, all the future of the universe, must be as but a single thought in a single moment of time—an instantaneous act of consciousness.

The Eternal Now.

A writer on this subject has said: "Those occultists and metaphysicians who have thought long and deeply upon the ultimate facts and nature of the universe, have dared to think that there must exist some absolute consciousness—some absolute mind—which must perceive the past, present, and future of the universe as one happening; as simultaneously and actively present at one moment of absolute time. They reason that just as a man may see at one moment of his time some particular event which might appear as a year to some minute form of life and mind—the microscopic creatures in a drop of water, for instance—so that which seems as a year, or as a hundred years, to the mind of man, may appear as the happening of a single moment of a higher scale of time to some exalted Being, or form of consciousness on a higher plane."

Absolute Time

The daring flights of metaphysical fancy have resulted in the general acceptance, on the part of advanced metaphysicians, of the postulate of the existence of an Absolute Mind, independent of Time and Space, to which everything exists HERE and NOW. To such a mind the entire sequence of events in the life-history of a universe would appear as a single unit of conscious experience—an infinitesimal point of time in Eternity. The human imagination staggers at the idea, but logical thought finally posits it as an unescapable conclusion of extended thought. This, possibly, is the secret of Future Time Clairvoyance, Prevision, Second Sight, etc.

The Occult Hypothesis.

But it must not be supposed that the oriental occultists hold for a moment the theory that the clairvoyant actually obtains access to the Divine Mind or Absolute Mind, when he experiences this vision of future events—their idea is very different from this. These occultists teach that the phenomena of each plane are reflected with more or less clearness upon the substance of the planes beneath it. This being so, it is readily seen that the seer who is able to contact with any of the higher planes of being might thereupon see the reflection, more or less clear, or more or less distorted, of that which is present in its completeness on the highest plane of all. This is a mere hint at the quite complicated occult teaching on this subject; but the capable thinker will be able to work out the full theory for himself in his own way. The important fact is that Future Time Clairvoyance is a reality—that it is a matter of actual experience of the race, and one that has been authenticated by the investigations of such learned bodies as the Society for Psychical Research, of England, and other societies of the same kind in different lands. Future Time Clairvoyance, Second Sight, Prevision, etc., are facts as fully accepted by such societies as are the facts of telepathy.

"The Prophecy of Cazotte."

Students of history are familiar with the numerous recorded instances of marvelous prophecy of future events, wonderful predictions of events to come, which have been fully corroborated and verified by subsequent events. We lack the space in this book to record more than one of the most celebrated of these historical prophecies, namely the Prophecy of Cazotte. We have thought it advisable to reproduce the story of this celebrated prophecy, as told by La Harpe, the French writer, who was present upon the occasion. It may be mentioned that the fact of this prophecy, and its literal fulfilment, is a part of French history. The time was just previous to the French Revolution, and the tale as told by La Harpe is as follows:

The Dinner of the Elect.

"It appears as but yesterday, and yet, nevertheless, it was at the beginning of the year 1788. We were dining with one of the brethren at the Academy—a man of considerable wealth and genius. The conversation became serious; much admiration was expressed on the revolution of thought which Voltaire had effected, and it was agreed that it was his first claim to the reputation he enjoyed. We concluded that the revolution must soon be consummated; that it was indispensable that superstition and fanaticism should give way to philosophy, and we began to calculate the probability of the period when this should be, and which of the present company should live to see it. The oldest complained that they could hardly flatter themselves with the hope; the younger rejoiced that they might entertain this very probable expectation; and they congratulated the Academy especially for having prepared this great work, and for having been the rallying point, the centre, and the prime mover of the liberty of thought.

The Illuminatus.

"One only of the guests had not taken part in all the joyousness of this conversation, and had even gently and cheerfully checked our splendid enthusiasm. This was Cazotte, an amiable and original man, but unhappily infatuated with the reveries of the Illuminati. He spoke, and with the most serious tone, saying: 'Gentlemen, be satisfied; you will all see this great and sublime revolution, which you so much desire. You know that I am a little inclined to prophecy; I repeat, you will see it.' He was answered by the common rejoinder: 'One need not be a conjurer to see that.' He answered: 'Be it so; but perhaps one must be a little more than conjurer for what remains for me to tell you. Do you know what will be the consequences of this revolution—what will be the consequences to all of you, and what will be the immediate result—the well-established effect—the thoroughly recognized consequences to all of you who are here present?'

The Beginning of the Prophecy.

"'Ah,' said Condorcet, with his insolent and half-suppressed smile, 'let us hear—a philosopher is not sorry to encounter a prophet—let us hear?' Cazotte replied: 'You, Monsieur de Condorcet—you will yield up your last breath on the floor of a dungeon; you will die from poison, which you will have taken in order to escape from execution—from poison which the happiness of that time will oblige you to carry around your person. You, Monsieur de Chamfort, you will open your veins with twenty-two cuts of a razor, and yet will not die till some months afterward.' These personages looked at each other, and laughed again. Cazotte continued: 'You, Monsieur Vicq d'Azir, you will not open your own veins, but you will cause yourself to be bled six times in one day, during the paroxysm of the gout, in order to make more sure of your end, and you will die in the night.'

The Shadow of the Guillotine.

"Cazotte went on: 'You, Monsieur de Nicolai, you will die on the scaffold; you, Monsieur Bailly, on the scaffold; you, Monsieur de Malesherbes, on the scaffold.' 'Ah, God be thanked,' exclaimed Roucherm, 'and what of I?' Cazotte replied: 'You! you also will die on the scaffold.' 'Yes,' replied Chamfort, 'but when will all this happen?' Cazotte answered: 'Six years will not pass over, before all that I have said to you shall be accomplished.' Here I (La Harpe) spoke, saying: 'Here are some astonishing miracles, but you have not included me in your list.' Cazotte answered me, saying: 'But you will be there, as an equally extraordinary miracle; you will then be a Christian!' Vehement exclamations on all sides followed this startling assertion. 'Ah!' said Chamfort, 'I am comforted; for if we perish only when La Harpe shall be a Christian, we are immortal!'

The Fall of the Great.

"'Then,' observed Madame la Duchesse de Grammont, 'as for that, we women, we are happy to be counted for nothing in this revolution; when I say for nothing, it is not that we do not always mix ourselves up with them a little; but it is a received maxim that they take no notice of us, and of our sex.' 'Your sex, ladies,' said Cazotte, 'your sex will not protect you this time; and you had far better meddle with nothing, for you will be treated entirely as men, without any difference whatever.' 'But what, then, are you really telling us of, Monsieur Cazotte? You are preaching to us the end of the world.' 'I know nothing on that subject; but what I do know is, that you, Madame la Duchesse, will be conducted to the scaffold, you and many other ladies with you, in the cart of the executioner, and with your hands tied behind your backs.' 'All! I hope that in that case I shall at least have a carriage hung in black.' 'No, Madame; higher ladies than yourself will go, like you, in the common car, with their hands tied behind them.' 'Higher ladies! what! the princesses of the blood?' 'Yea, and still more exalted personages!' replied Cazotte.

The Fate of Royalty.

"Here a sensible emotion pervaded the whole company, and the countenance of the host was dark and lowering—they began to feel that the joke was becoming too serious. Madame de Grammont, in order to dissipate the cloud, took no notice of the last reply, and contented herself with saying in a careless tone: 'You see, he will not leave me even a confessor!' 'No, madame!' replied Cazotte, 'you will not have one—neither you, nor any one besides. The last victim to whom this favor will be afforded will be—' Here he stopped for a moment. 'Well, who then will be the happy mortal to whom this prerogative will be given?' Cazotte replied: 'It is the only one which he will have then retained—and that will be the King of France!' This last startling prediction caused the company to disband in something like terror and dismay, for the mere mention of such things was akin to treason."

The Fulfillment of the Prophecy.

To appreciate the startling nature of the Cazotte prophecy at the time when it was made, one needs but to be even slightly acquainted with the position and characteristics of the persons whose destinies were thus foretold. The amazing sequel to this wonderful prophecy is told by history—within six years every detail thereof was verified absolutely. The facts are known to all students of French history of that period, and may be verified by reference to the pages of any comprehensive history of those times.

Other Historical Instances.

To mention but a few other celebrated instances of historic prophecy: George Fox, the pioneer Quaker Friend, had the clairvoyant faculty well developed, and numerous instances of its manifestation by him are recorded. For instance, he foretold the death of Cromwell, when he met him riding at Hampton Court; he said that he felt "a waft of death" around and about Cromwell—and Cromwell died shortly afterward. Fox also publicly foretold the dissolution of the Rump Parliament of England; the restoration of Charles II; and the Great Fire of London. These prophecies are all matters of history. For that matter, history contains many instances of this kind, as, for instance, the prophecy of Caesar's death, and its further prevision by his wife. The Bible prophecies and predictions, major and minor, give us semi-historical instances.

The Eternal Verities.

As a writer has said concerning this phase of clairvoyant phenomena: "This phase of clairvoyance is very fascinating to the student and the investigator, and is one in which the highest psychic powers are called into play. There is a reflection here of something even higher than the psychic plane—there is a glimpse of regions infinitely higher and greater. The student here begins to realize at least something of the existence of that universal Consciousness 'in which we live, and move, and have our being'; and of the existence of the reality of the Eternal Now, in which past, present, and future are blended as one fact of infinite consciousness. He sees here the signboard pointing to the eternal verities!"



PART VI

MEDIUMSHIP

Among the higher categories of Nature's Finer Forces is included that which is popularly known as "mediumship." Although this term has suffered more or less by reason of its misappropriation by certain charlatans and the unprincipled exploiters of sincere investigators of the phenomena of the higher planes of existence, and also by reason of a certain prejudice against the term arising from misrepresentation and general misunderstanding, the term still remains a perfectly legitimate one and one clearly indicating the nature of the general class of phenomena sought to be embraced within its limits. Therefore there is no valid reason for its rejection in our consideration of the subject of Nature's Finer Forces in this book; and, accordingly, it is used here in a general way, although the more scientific term "higher plane communication," or similar terms, are employed herein in some cases.

What Is Mediumship?

Let us see just what is meant by the term "mediumship." The term "medium" is defined as: "That which lies in the middle, or between other things: hence, that through which anything is conveyed from one thing to another." In a special sense, a "medium" is "a person serving as the channel of communication between decarnate entities and human being still in the flesh," in "spiritualistic phenomena." The suffix "ship," of course, denotes state or office; and in the case of "mediumship" it indicates that the designated person possesses the state or office of a "medium," the latter term being used in the special meaning above defined.

Of course, the term "mediumship," as above defined, lacks a clear meaning unless the term "spiritualistic," or "spiritualism" be defined. The term "spiritualism" (or as many of the best authorities prefer to state it, "spiritism") is applied to "a system of communication with the unseen world, or with the inhabitants thereof, the latter being usually known as 'spirits,' through persons called 'mediums,' which has attained popular favor in Europe and America since about 1850." Or, as another authority states it, "Spiritualism is a term employed to indicate the belief that departed spirits hold intercourse with mortals by means of psychical phenomena, commonly through a person of special susceptibility called a 'medium.'"

Ancient Mediumship.

It is, of course, unnecessary to state in detail the fact that communication with decarnate entities has been known and practiced by the human race from the earliest days of recorded history, and probably long before that time, and is far from being a modern discovery. Moreover, such communication has been known and practiced by races of human beings other than those inhabiting Europe and America—particularly in the oriental countries. In the oriental lands such communication has been well established for many thousand years, and the most ancient records give evidences of it. The Hebrew Scriptures contain many instances of such communication, showing that the same was an accepted fact of the life of the race at the time and in the places at which these records were written.

Mediumship and Religious Belief.

The careful student will of course notice that this communication with the higher planes of life and being—this so-called "mediumship"—does not depend upon any particular form of religious belief, or teaching, concerning the nature of the state or place of abode of the departed spirits of men; but, on the contrary, is common to all form of religion and to all phases of belief in the survival of the human soul. Therefore, a scientific consideration of the general subject does not necessitate the acceptance of any one particular phase of religious belief, or of any particular system of teaching concerning the nature or state of "life after death." All that is required of the person accepting the general fact of "higher plane communication" may be stated as follows: (1) Acceptance of the fact that the human soul persists after the death of the body, and independent of and removed from the dead body; (2) acceptance of the fact that the decarnate souls of human beings may, and do, establish communication with human beings still dwelling upon the earth-plane of existence.

We may state here that the term "decarnate" means "away from the physical body," or "out of the flesh;" the term being the opposite of "incarnate," meaning "clothed with flesh, or embodied in flesh." We may also state here that the teachings of most philosophies of the life after death hold that the decarnate human soul is not entirely devoid of a body, but rather occupies a body composed of some ethereal substance; this ethereal body being called the "astral body," or the "spiritual body."

The Ideals of Modern Spiritualism.

A writer well expresses the ideals of modern western spiritualism as follows: "Through the gateway of mediumship for upwards of fifty years the world has been catching glimpses of the glory of the land immortal, and visitants from that 'bourne' from whence it has been erroneously said that 'no traveler returns' have made their presence known beyond all doubt or denial, thus proving the continued conscious existence of human beings and the sequential chapter of the life hereafter. Though the messages from the unseen have at times been imperfect and fragmentary, still they have been MESSAGES. If but telegraphic dispatches, so to speak, instead of voluminous letters; or like telephonic snatches of conversation rather than face-to-face outpourings of thought and feeling, still they have been greetings and comforting assurances of undying affection from the people living in the land 'beyond the veil.' Although many a sorrowing soul has longed for further revelation, and regretted the inability of the spirits to comply with the requests for fuller information, still the gates have been ajar, and sometimes it has truly seemed as though they had been flung wide open—so clear and consoling were the messages from the loved ones on the other side of death's valley of shadow. The manifestations of the presence of spirits and the evidences of their identity, which have been accumulating during all these years, have solved the 'great secret,' and we know that death is not a CUL-DE-SAC, but a thoroughfare. The dread of death disappeared altogether with the mists of ignorance, as, through the gateway of mediumship, the shining presence of ministering spirits, 'our very own dear departed,' illumined the pathway which we must all tread to our great promotion.

Immortality Demonstrated Through Mediumship.

"'Immortality demonstrated through mediumship' should be inscribed upon the banner of spiritualism, for the fact of life beyond the incident of death has been proved beyond all peradventure to millions of intelligent and enlightened people since the new spiritual era was inaugurated. To mediums—the modern mediators—therefore belong the office and honor of rolling back the stone from the tomb and establishing faith upon the firm basis of knowledge (scientifically ascertained and proven) of the continued intelligent existence in the spiritual realms of those who went forth through the death change into light and liberty 'over there.' Mediums, as intermediaries, have enabled spirit people to comfort the sad and encourage the weak; to relieve the doubter and console the bereaved; to confirm the old-world traditions regarding bygone spirit intervention and revelation, and supplement our hopes and intuitions with proof palpable. Present day experiences of inspiration and spirit manifestation make credible and acceptable many things in ancient records which must otherwise have been discarded as superstitious and false. Spiritualism redeems the so-called 'supernatural' and 'miraculous' occurrences of the Bible, by explaining them and proving the naturalness. The capability claimed for old-time seers and prophets to see angels and hear voices is now known to be a natural faculty, which, in certain people, is perfectly normal while it can be induced in others by the influence of operators in or out of the body. IT CAN ALSO BE CULTIVATED TO SOME DEGREE BY MOST PEOPLE WHO CARE TO STUDY THE NECESSARY CONDITIONS FOR ITS DEVELOPMENT AND EXERCISE. The famine, 'not of bread, nor of water, but of hearing words from the Lord,' and the loss of 'open vision' of the spirit, which afflicted Christendom for so many years (because of the blind intolerance of zealots who, in their adherence to the 'letter,' crushed out the sensitives through whom the 'spirit' might have been revealed), that famine is rapidly passing away, and we are being fed with the living bread of spiritual inspiration, and are growing strong enough to welcome the messengers who come to us through the gateway of mediumship from their after-death home.

The Truth of Personal Survival.

"When once there is established the conviction of the truth of personal survival of our loved ones, and the actual and satisfactory demonstrations thereof through mediumship (and we know of no means whereby such evidences can be obtained save through mediumship), we are thrilled and delighted; and when this conviction is borne upon us and driven home by the evidences, and the truth of spirit ministry has been realized, nothing can destroy it. The spiritualist stands upon firm ground—the impregnable rock of ascertained fact. He knows that intercourse between the two worlds is real, continuous; therefore he is proof against all speculations, denunciations, and adverse theories. Dogmatic condemnations, 'bogey' cries, charges of fraud against mediums, fail to move or frighten him. He can 'speak what he knows and testify to what he has seen;' his positive and affirmative experience and testimony outweigh all the opposition of 'doubting Thomases' who do not know.

The Gateway of Mediumship.

"Through the gateway of mediumship the spirits make themselves known in a variety of ways. There are many phases of mediumistic phenomena, and the student will find that he must be patient, painstaking, and persevering if he would make sure of his facts. Careful investigation, possibly prolonged research, under many difficulties and with many discouragements, will be required, but 'success is certain if energy fail not,' and the results will adequately recompense him for all sacrifice and struggle! For in the light of the demonstrated fact of continued existence after death, it is clear that man is even now 'a spirit served by organs'—that consequently the basis of all religious experience and affirmation is the spiritual consciousness of mankind. There could be no revelation to man of spiritual truth or moral duty if he were not a spirit possessing the capabilities of receiving and comprehending, of interpreting and applying, the revelations and inspirations which appeal to and quicken the inner (and higher) self."

The Mediumistic Character.

The following quotations from eminent modern spiritualists will further serve to illustrate the accepted general principles of "spirit communication" on the part of western spiritualism. E. W. Wallis says: "Spiritualism deals with a higher range and a wider field of supersensuous phenomena than mesmerism, hypnotism, telepathic psychometry, clairvoyance, etc., because the natural susceptibility of man in these directions is increased and intensified, and exercised upon a superior plane, when it is utilized by intelligent spirit operators. It is not true that sensitiveness is confined to those who are diseased, weak of will, neurotic, or hysterical. Those who are susceptible to psychic influence may be impulsive, warm-hearted, spontaneous, sociable, and not by any means, or of necessity, weak-minded or vicious." Dr. Dean Clake says: "The word mediumship, as understood and used by spiritualists, technically speaking, means a susceptibility to the influence, and more or less control, of decarnated spirits. Physiologically, it means a peculiar nervous susceptibility to what may be termed the 'psychic force,' which spirits use to move the mind or body or both, of their mortal instrument. Psychologically, it signifies a passive or negative state of mind and body which renders a person subject to the positive will-power of spirits who influence him or her." The spirit control who employed the hand of Stainton Moses, M.A., to write his thoughts, said: "The mediumistic peculiarity is one of spirit solely, and not of body, seeing that it occurs in all varieties of physical frames, in the male and in the female; in the magnetic and in the electric; in the stout and robust as well as in the puny and thin of body; in the old and in the young; in all conditions and under all circumstances. This alone would lead you to see that it is not a physical matter; and that conclusion is strengthened for you by the fact that the gift is perpetuated even after death of the earth body. Those who on your earth have been mediums retain the gift and use it with us. They are the most frequent visitors to your world; they communicate most readily; and it is through them that spirits who have not the gift are enabled to communicate with your earth."

Mediumistic Sensitivity.

Emma Hardinge Britten said: "Whatever that force may be which constitutes the difference between a 'medium' and a non-medium, it is certainly of a mental and magnetic character—that is, a combination of the subtle elements of mind and magnetism, and therefore of a psychological and not of a purely physical character. Whilst the spiritualists of this generation have had no one to teach them either what spiritual gifts are, or how to use, or how to abuse them, experience has shown that the conditions under which spiritual phenomena are produced through mediums are not only helped or hindered by their mental states, but also by the will, magnetism, and mental states of those who surround them." E. W. Wallis says: "The same laws govern the relations between the sensitive and the spirit operator as between the hypnotist and his subject. Therefore, mediumship is not necessarily spiritual; it may be of all kinds; there may be psychical relationship of a high grade and of a low one. There may be messages from beyond that prove the identity of spirits, and give evidence of the continuity of life, of the survival of mind, and yet they may not minister to spiritual growth, nor awaken any exalted desire to be of service to God and man. There may be psychical sympathy and not spiritual fellowship; there may be spirit intercourse and not that sweet spiritual communion which should be the goal of all who seek for evidences of life beyond the valley of death. It is no longer possible to regard mediumship as a supernatural endowment. It is, as regards the psychic susceptibility upon which it depends, the common property of the race, and is therefore as natural as are the 'gifts' of song or oratory, or the ability to paint or construct. But as certain gifts and graces are more developed in some individuals than in others, in like manner the sensitiveness which is called mediumship is more highly developed (or is capable of such development) in certain peculiarly constituted persons who may be regarded as supernormally gifted, yet as naturally so as are geniuses in other directions."

The Higher Vibratory Forces.

The student who has carefully read what we have said in the earlier portions of the present book regarding the subject of Nature's Finer Forces, and those concerned with "vibrations," and "planes of being," will be able to harmonize the apparently somewhat conflicting opinions of those authorities above quoted concerning the nature of mediumship and spirit communication. In the first place, the student will remember that there exist planes of being higher and other than our own earth-plane, and that the rate of normal vibration on such planes is much higher than are those upon our own earth-plane. In the second place, he will remember that beings dwelling and manifesting on these higher planes are able to communicate only by means of their higher vibratory rate of manifestation. And, in the third place, he will remember that a person dwelling on the earth-plane will not ordinarily register and interpret these higher vibrations of communication; and that it is necessary for such a person to have originally, or else have developed, the capacity to raise his or her own vibrations to the key necessary to "catch" these higher vibrations. In short, we have here once more another instance of that "attunement" between sender and receiver the most common instance of which is the wireless telegraph.

Psychic Attunement.

The entity, or spirit, dwelling on one of the many higher planes of being who wishes to communicate with persons on earth through a medium, must first select some person capable of raising his or her own vibratory rate of consciousness to become "in tune" with that of the spirit himself. Then he must learn to project his own mental vibrations with sufficient intensity and force to be "caught" by the sensitive perceptive organism of the medium. These things are beyond the understanding and accomplishment of many decarnate spirits, and unless they are taught by some one on their own plane of existence they are likely to fail in their attempts to communicate through a medium on the earth-plane. But at the present time, in view of the great interest being manifested "over there" in the communication with the earth-plane, an earnest, persevering spirit will usually have comparatively little difficulty in finding a proper instructor, and in acquiring the art of "earth-plane communication," as it is called on the spirit plane.

The Development of Mediumship.

As regards the acquirement of mediumship qualities, information and scientific instruction is much needed, particularly at the present time. In this book we shall endeavor to throw much light upon this particular matter, and to give such instruction and information in a plain, practical form. We may begin by reminding the candidate for mediumship that the methods of development of mediumship are entirely different from those designed to develop ordinary psychic powers. In the case of development for ordinary psychic power, the person must acquire the power of concentration in the direction of sensing in his inner consciousness the impressions coming to him from the outside world, such impressions not being consciously directed to him. He must be able to so concentrate that he will be keenly sensitive to these impressions, and to interpret them intelligently. On the contrary, the person wishing to develop the power of mediumship must learn to develop the power of negative receptivity to the vibrations coming from the spirit planes. As has well been said, he is the acted upon, and not the actor. While he requires concentration, patience, and perseverance in developing the power to raise himself to the proper vibratory key, when the actual work of communication begins he must passively allow himself to speak and act, more or less unconsciously, under the guidance, direction, and control of the communicating spirit.

Unconscious Mediumship.

The student will do well, however, to remember that as a popular writer has said: "It must not, however, be supposed that spirit influence is limited to, and exerted solely upon, those who are known to be mediums; or that the spirits do not assist those who use their own psychic faculties. It is probable that all people who are psychically sensitive and open to impressions are indebted to spirit helpers, whether they are conscious of the fact or not. There is undoubtedly a greater degree of influx from the spirit side than even spiritualists are aware. Many persons are indebted to spirit friends for spontaneous impulses, which, while those persons act upon them and reap the consequences, they can neither explain nor trace to their source. Spirits frequently associate with and serve their earth friends, although the recipients of their benefactions are unaware of the fact. There would be very much more of this kind of guidance from the unseen, if, instead of being frightened, or repellant in their mental attitude toward the spirits, the great bulk of people were prepared to accept such assistance from the other side as perfectly natural and to be expected."

Mediumship and Individuality.

The student will find it desirable to acquaint himself with the best opinions concerning the possible or probable effects of the practice of mediumistic powers upon the medium himself. There is evidenced a disposition in certain quarters to hold to the idea that mediumship, or control by spirits, is more or less injurious, mentally or physically or both, to the medium. It is also frequently asserted that the medium tends to lose his individuality and personal strength of character. Again, there are some who would teach that the medium should be of a low order of intelligence, and should beware of exercising his intellect, the idea seeming to be that under these conditions the mental path will be freer and clearer for the spirit control. All of the aforesaid notions are erroneous, as will appear as we progress in the statements in this book concerning true and efficient mediumship.

Co-operation of Medium and Spirits.

The medium who observes certain simple and plain rules and habits of conduct will not suffer any loss of strength of character or individuality from his exercise of his mediumistic power; on the contrary, an intelligent exercise of the power of mediumship often tends to develop the intellectual power of the medium. As to the idea that the medium must be ignorant, we have but to call your attention to the fact that many of the most efficient mediums are intelligent, and even brilliant individuals. As a writer has said: "There may be some mediums who are ignoramuses, but it is doubtful if there will be any great degree of intelligence or great spiritual illumination presented through their agency. It is possible that some mediums act foolishly when in their normal state, for the purpose of accentuating the difference between their ordinary and supernormal conditions of mental activity; but there is a more rational, intelligent, and, indeed, a more spiritual conception of the relations which should exist between mediums and their spirit guides, which is rapidly finding favor with thoughtful mediums and spiritualists alike. The proper method of communing with the spirits of the unseen realm is conducive to good, and not evil, to the medium. The co-operative association of medium and spirit on the plane of thought and purpose, emotion and motive, ethics and inspiration, results in the education and elevation of the medium."

Mediumship Not Dangerous.

The following additional quotations from spiritualistic writers on this point, serve to throw important light on this subject. J. J. Morse says: "Andrew Jackson Davis, Hudson Tuttle, and other writers, if I correctly understand them, claim that mediumship is a constitutional condition, and depends upon nervous adaptation, i.e., 'sensitiveness' and the quickening of the subjective (psychical) faculties; and, personally, my own firm conviction is that there is nothing dangerous in mediumship. The mere dabbling in mediumship, as either the means of a new sensation, or for the gratification of personal vanity, is to be thoroughly deprecated, as a perversion of some of the most wonderful possibilities of our natures; while the prosecution of mediumship, or anything else, to the detriment of mind, nerves, or health, in any direction, is a sin against oneself, and will inevitably call down the resultant penalties of physical and mental deterioration. I have many times advised inquirers who wished to know how to develop mediumship, unless they desired to do so for serious use, and within proper limits, not to seek its development at all. And in cases where I could see it would prove personally detrimental, I have strongly advised the inquirer to let the matter entirely alone."

Wallis says: "Very much depends upon the objects entertained by the medium and the sitters, as also upon the character and intentions of the spirit who seeks to manifest his presence; but, on general lines, where people of average intelligence and rectitude seek communion with those they have known and esteemed, or loved, the results are almost invariably beneficial. There is every reason why this should be so if the common-sense precautions are observed of keeping a level head, exercising patience, exhibiting unselfishness and sincerity, and desiring good spiritual counsel and fellowship."

A. Morton says: "Elevated spirits do not require mediums to surrender their reason; on the contrary, they advise that every new thought should be tested in the crucible of reason, and that it be rejected if not in accordance therewith; but the control of domineering spirits, claiming the name of celebrities, who present unreasonable theories, and in a dictatorial 'thus saith the spirit' manner, demanding unquestioning compliance with their commands, must be rejected by all mediums as debasing and inconsistent with self respect. Any associations or concessions which have a tendency to lower the spiritual standard must be carefully avoided, for there is no growth in any relations which can only be maintained by the sacrifice of self-respect and self-justice."

Rational Mediumship.

Wallis says: "The rational course for mediums and inquirers to follow is assuredly that of avoiding the extremes alike of credulity and sceptical incredulity, by letting the spirits do their best and then collating the facts observed and drawing conclusions. Care, patience, and perseverance will save both mediums and inquirers from many misconceptions and enable them to avoid the errors of others. Above all, mediums should observe their own feelings, study their own experiences, try to understand and co-operate with the spirits, but never yield servile or slavish service, nor permit themselves to be swayed by flattery nor dominated by any spirit (in the circle or on the spirit side) who claims obedience, poses as an 'authority,' or refuses to recognize the rights of others. No medium should remain ignorant, or refrain from giving effect to his (or her) natural desire for knowledge and self-improvement under the erroneous idea that he does not need to think, study, or learn, because he is a medium; and that the spirits will provide and teach through him all that is required. On the other hand, while thoughtfully observant of favorable conditions, and intelligent in self-study and culture, the medium should avoid 'getting up' certain subjects, or thinking along certain lines with the purpose and expectation that such information will be employed while under control. Such action, proceeding from a wrong motive, cannot fail to injure the psychic relations between the spirit and the medium, and will render the work of control doubly hard, because such thoughts will have to be cleared away before those of the spirit can be transferred to, and have free course through, the medium."

The "Home Circle."

Mediums are born or made. That is to say, many persons are born with the gift of mediumship, while others, lacking this natural power, are able to develop the power by practice and gradual unfoldment. Some of the world's best mediums have been developed, while others in the same class have been born with the gift. At the same time, it must be remembered that there is a wide range of power existing between different individual mediums of both of these classes. In the opinion of the present writer, perhaps the very best way of developing mediumistic powers is that of actually participating in "circle work." The wonderful results of earlier spiritualism in America and in Europe were undoubtedly due to the casual and general practice of holding "home circles." These home circles were the nursery of some of the world's greatest mediums. Here the born medium was made aware of his or her natural powers; and, likewise, here others were enabled to gradually unfold and develop their latent mediumistic power.

The Cure for Fraudulent Mediumship.

At the present time we have too few mediums, and this fact is attributable largely to the gradual discontinuance of the home circles. Present time folks are too fond of having everything worked out and presented to them, and they flock to the sensational public demonstrations, some of which are undoubtedly "faked" in order to meet the public demand for sensational features; and at the same time the honest, careful, conscientious mediums are often overlooked, and the home circles almost unknown. Many so-called investigators of spiritualism are feverishly anxious to "see something," and are impatient and the comparatively slow order of developments at the home circle or at the careful mediumistic circles. Many earnest spiritualists lament the present tendency, and predict that in time there will be an almost complete dearth of honest, careful mediums, owing to the demand for "quick action" and the temptation to furnish fraudulent counterfeits of the genuine phenomena resulting from this feverish public demand.

Warning to Young Mediums.

Wallis says concerning this point: "After a time, as the development progresses, the medium and his spirit friends may be strong enough to undertake public work without the assistance and protection of a circle, in the same manner as did D. Home, Slade, Eglinton, and other noted public mediums; but they should be in no hurry about doing so, and they need to be very self-possessed and level-headed to hold their own against the 'phenomena hunters' on the one side (who sap the very life of the sensitive), and the know-all, conceited sceptics on the other side (who freeze up all the psychic conditions), and before whom it is worse than foolish to cast these pearls of great price.

"The lot of the public 'physical,' 'test,' and 'clairvoyant' medium is not to be envied or lightly chosen. Such sensitives frequently suffer a martyrdom that none but sensitives can realize. What with foolish flatterers; the sitters who are never content, but cry 'give, give, give;' the injudicious friends, who seeing the exhaustion of the worn-out mediums, in mistaken sympathy urge them to take stimulants (instead of securing them rest and change of surroundings), they have a hard road to travel, and our sincerest sympathy goes out to them all. We plead for them. We bespeak kindly and human consideration. Too frequently they are tried and condemned unheard. They are expected to prove that they are NOT frauds, instead of, as in other cases, being accepted as reputable people. So much has this been the case that some mediums of unquestioned power have retired into private life and business pursuits, where they meet with the respect and recognition which were denied them while they were public workers in the ranks of spiritualism.

"Let us not be misunderstood. In saying this we are not apologizing for, or palliating fraud or wrong doing, but merely asking for fair and considerate treatment—not hasty, unreasoning condemnation. While it is true that mediumship has many compensations, and the medium who takes pleasure in his work has many pleasant experiences, it is also true that the professional medium is too frequently subjected to treatment which makes his task more difficult and thankless than it need be. The kindly and appreciative treatment which he receives from some sitters is a welcome stimulus, and affords good conditions for the spirits, who are thus enabled to operate to the best advantage."



PART VII

MEDIUMISTIC CONDITIONS

Mediumistic phenomena, i.e., the phenomena by and through which spirits manifest their presence and demonstrate their power, may be broadly classified under two heads, as follows, (1) physical phenomena, and (2) mental phenomena.

Physical Phenomena.

PHYSICAL PHENOMENA cover a wide range of mediumistic manifestations, among which are movements of tables, the production of "raps," the manifestation of spirit lights, freedom from the effects of fire, the passage of matter through matter, direct writing upon paper or upon slates, direct voices, levitation of the medium, spirit photographs, and the production of the materialized form of the spirit. While in rare cases the spirits may manifest these forms of physical phenomena without the assistance of the medium and the circle, nevertheless as a rule such phenomena are produced by the spirits only through the assistance of a medium, and usually only when there is gathered together a circle.

"Psychic Force."

Various explanations of the power employed by the spirits, assisted by the medium and by the circle, have been offered by the scientific investigators of the subject. The most generally accepted theory of the western scientists is that the spirits employ what is called the "psychic force" of the medium, often assisted by that drawn from the circle and focused in the medium. The medium is regarded as a psychic storage battery which is freely drawn upon by the manifesting spirit. The degree and character of the manifestations are determined largely by the peculiar quality of the psychic force, the capabilities of the medium, the knowledge and powers of the spirits, and the influence of the sitters.

Human Magnetism.

Dr. Dean Clarke says: "Human magnetism, or nerve aura, is probably the most sublimated form of ethereal matter, hence nearest in refinement to spirit substance, and therefore spirits use it as the vehicle of their vibrating forces. Those persons who have an excess of magnetism, of the proper quality to unite with both the psychic force of spirits and the forces inherent in natural objects, and thus form an electro-magnetic connection of spirits with the objects they wish to act upon, are the persons chosen by the spirits for physical mediums. The mind and brain of the medium are not often nor necessarily controlled, and only his magnetism and psychic forces are used, through which the spirits transmit the vibrations of their own power to mechanically produce concussions, or movements of material objects."

"Zoether."

Hudson Tuttle (writing under control) gives the following statement of a spirit concerning the manner in which physical phenomena are produced: "Zoether (psychic force) emanating from the medium charges the object to be moved, and a band of spirits directs a current of their own zoethic emanation in the direction they desire the article to move, and it passes along the current thus produced. The charging of the object by the medium is necessary in order that it may be in a state of vibration harmonious to the spirit current. If this current be directed against the table or other charged body, raps or concussions are produced, as a positive and negative relation exists between the spirits and the medium's zoether. One spirit alone cannot produce physical manifestations. If one purports to communicate, assistance will be rendered by many others, who combine their influence."

"Prana."

The orientals account for physical mediumistic phenomena in a similar way, though their terms are different. Instead of speaking of zoether, or psychic force, they always employ the term "prana." In the oriental philosophies "prana" is explained as a subtle form of energy permeating the universe, but manifesting in a special form in the organism of the human being. This subtle force, or prana, is held to be capable of being transmitted from one organism to another, and is held to be the energizing power by means of which many forms of occult or magic phenomena are produced. Prana is very much akin to the "human magnetism" of the western occultists, and the properties attributed to the latter are really those which the orientals for centuries past have held to be among the essential properties of prana; so, at the last, there is found to be a practical agreement here between the oriental and the western schools of occultism, respectively, in spite of their differing terminology.

Mental Phenomena.

MENTAL PHENOMENA cover another wide range of mediumistic phenomena, among which may be mentioned the following, viz., involuntary or automatic writing and drawing, writing by means of the planchette or "ouija" board or similar mechanical aid to writing, clairvoyant perception of spirits, clairaudient hearing of spirit voices, prophetic utterances of spirits, impersonating and inspirational control of the medium. Mediums are frequently so thoroughly "under the influence or control," especially in private circle seances, that they seem to have been transformed into another personality. Sometimes the medium through which the spirit is manifesting will have his facial appearance changed so completely that persons present will recognize in the changed appearance the looks of the spirit as known when it was in earth life.

The Value of Phenomena.

The chief value of physical mediumistic manifestations is not, as generally supposed, that of affording entertainment or food for thought for those witnessing them, but rather that of affording proof of the possibility of spirit communication, particularly when spirit identity is established through the manifestation of the phenomena. A writer says of this class of phenomena: "A good psychographic medium will usually obtain writing between closed slates, which may be brought by the investigator, who can insist upon their not leaving his sight, and not even leaving his hand. We have obtained writing on paper that we had previously marked, which was then covered by our own hand, and a friend's and was untouched by the medium. On another occasion, a slate which we had personally cleaned was laid on the floor (fully six feet from the medium) with a small piece of pencil under it (in broad daylight), and on taking it up shortly afterwards there was found written on the under side a long message of a private nature from a deceased friend, of whom we were not thinking. Such phenomena as these are still good and impressive, they cannot be counterfeited under like conditions, and even when no proof of identity is given in connection with the writings, they point so distinctly to the action of a discrete, disembodied intelligence as to compel the recognition of their spiritual origin. The evidential utility of physical phenomena lies in their being inimitable by fraud. Imitations can of course be made which might satisfy the credible and the gullible, but the conditions for testing the phenomena we have specially referred to are so simple that no rational investigator need be deceived; first, to be sure that the slate, paper, or panel to be used is perfectly blank; second, that it does not leave the hand of the inquirer, or if it does, that it is marked in such a way that there can be no doubt of its identification when it is returned to him; and thirdly (with paintings), to observe if the paint be wet, and note the time occupied in their production."

Trance Condition Not Essential.

Many persons are under the impression that it is necessary for a medium to go into the trance condition in order to manifest physical mediumistic phenomena, but such is not the case. While many mediums do lapse into the trance conditions at such time, it is equally true that many others do not do so. Some of the very best mediums produce some of the most striking manifestations while in a perfectly normal, waking condition. A writer says of a well-known medium: "She constantly receives evidences of the presence of her spirit friends while she is perfectly normal. We have heard rappings and witnessed movements of physical objects in her presence, while holding friendly conversation with her, when we have been in a good light. Frequently, at meal times, the spirits announce their presence by raps, and respond to the salutations and questions of their medium and other members of the family."

Professor Loveland says: "Many of the best mediums in the world were never entranced in the sense of being in an unconscious sleep. And it is doubted whether that condition is desirable. The Fox girls, and most, if not all of the original rapping mediums, were never in the deep sleep trance. It is not necessary for any of the physical manifestations, and that includes a very large percentage of all the spirit phenomena. The rappings, tippings, movings, slate writings, automatic writings, paintings, telegraphing, voices, materializing, etc., can all occur without the sleep trance, the reason for which is very apparent, as in the production of such phenomena the spirits simply use the surplus radiated nerve-force of the medium."

Scientific Reports on Phenomena.

Sir William Crookes, in speaking of D. D. Home and Euspasia Paladino, said: "Most, if not all, of the occurrences with Euspasia seem to have taken place when she was in a trance, and the more complete the trance the more striking the phenomena. This was not always so with Home. Certainly the two most striking things I ever saw with him, the fire test and the visible forms, were to be observed while he was entranced, but it was not always easy to tell when he was in that state, for he spoke and moved about almost as if he were in his normal condition; the chief differences being that his actions were more deliberate, and his manner and expressions more solemn, and he always spoke of himself in the third person, as 'Dan.' When he was not in a trance we frequently had movements of objects in different parts of the room, with visible hands carrying flowers about and playing the accordion. On one occasion I was asked by Home to look at the accordion as it was playing in the semi-darkness beneath the table. I saw a delicate looking female hand holding it by the handle, and the keys at the lower end rising and falling as if fingers were playing on them, although I could not see them. So lifelike was the hand that at first I said it was my sister-in-law's, but was assured by all present that both her hands were on the table, a fact which I then verified for myself."

Phenomena Without Darkness.

"Home always refused to sit in the dark. He said that, with firmness and perseverance, the phenomena could be got just as well in the light, and even if some of the things were not so strong, the evidence of one's eyesight was worth making same sacrifices for. In almost all the seances I had with Home there was plenty of light to see all that occurred, and not only to enable me to write down notes of what was taking place, but to read my notes without difficulty. Home was very anxious to let everyone present be satisfied that he was not doing any of the things himself—too anxious, I sometimes thought, for frequently he would interfere with the progress and development of what was going on by insisting that some sceptic or other should come around and take hold of his hands and feet to be sure he was not doing anything himself. At times, he would push his chair back and move right away from the table when things were moving on it, and ask those furthest from him to come round and satisfy themselves that he had nothing to do with the movements. I used frequently to beg him to be quiet, knowing that, if he would not move about in his eagerness to convince us of his genuineness, the strength of the phenomena would probably increase to such a degree that no further evidence would be needed that their production was beyond the powers of the medium.

Test Conditions.

"During the whole of my knowledge of D. D. Home, extending for several years, I never once saw the slightest occurrence that would make me suspicious that he was attempting to play tricks. He was scrupulously sensitive on this point, and never felt hurt at anyone taking precautions against deception. He sometimes, in the early days of our acquaintance, used to say to me before a seance, 'Now, William, I want you to act as if I were a recognized conjurer, and was going to cheat you and play all the tricks I could. Take every precaution you can devise against me, and move about and look under the table or where else you like. Don't consider my feelings. I shall not be offended. I know that the more carefully I am tested the more convinced will everyone be that these abnormal occurrences are not of my own doings.' Latterly, I used jokingly to say to him, 'Let us sit round the fire and have a quiet chat, and see if our friends are here and will do anything for us. We won't have any tests or precautions.' On these occasions, when only my family were present with him, some of the most convincing phenomena took place."

Is Darkness Necessary?

From the above it is seen that not only is the trance condition not absolutely necessary for the production of striking mediumistic phenomena, but that, also, there is no absolute necessity for the condition of darkness to be maintained as an essential feature of such phenomena. While many mediums insist upon the condition of darkness at seances, it is thought by some careful thinkers that this arises from the fact that such mediums have been accustomed to such conditions from their earliest days of mediumship, and have grown to believe that the same are absolutely necessary. It is thought that if such mediums would begin over again, practicing in full light in the company of a few sympathetic friends, they would before long grow accustomed to the new conditions, and would then be able to reproduce all of their most important phenomena in full light. Using the terms of modern psychology, it would seem that such mediums are the victims of their own "auto-suggestion," and fixed beliefs; and, as all students of the subject well know, the mental states of the medium have a most important bearing of the quality of the phenomena produced, and form a very important factor of the conditions governing the success of the seance.

Developing Circles.

The person who is developing mediumship will do well to surround himself with persons of a certain type of psychical power, and to form circles of such persons. Such persons are invaluable in constituting a "developing circle." Such persons need not be mediumistic themselves, nor are they required to actually do anything. Instead, their service is that of being present as psychical reservoirs of force upon which the spirits can draw for manifesting power. The medium, being sensitive to helpful influences, and the reverse, will recognize such persons by the congenial and harmonious influence they exercise upon him; and he will do well to encourage such persons to sit in his developing circles.

Impersonating Mediumship.

What is known as "impersonating mediumship" occurs where the medium is so completely under the control of the manifesting spirit that he will exhibit, often in a marvelously accurate manner, the personal characteristics and mannerisms of the spirit, and which are readily recognized as such by the spirit's surviving friends in earth-life. Sometimes the medium will actually re-enact the dying moments of the controlling spirit. In many cases such impersonations have been so nearly photographically and phonographically correct that they have afforded the most convincing proof to investigators, and in other cases have been a great consolation to relatives of the spirit who have been thus assured that their loved one was still in actual existence on a higher plane of being. These results, however, are possible only when a very close rapport condition has been established between the spirit and the medium. In cases in which such a close rapport condition is obtained, and a high degree of harmony developed, the spirit will be able to positively establish his identity by causing the medium to utter his exact words, and to give names, dates, and close details of incidents occurring in his earth life, and often to employ his exact set phrases and verbal tricks of speech, so as to bring to the consciousness of the sitters the realization that they are in the actual presence of the decarnate spirit friend.

The Proper Mental Condition.

The young medium, however, should beware against striving too hard to be the instrument of the phenomena of spirit impersonation. For a too intense anxiety, and desire to please sitters, frequently tends to produce a cloudy mental state in which the ideas in the mind of the medium blend with the spirit communication, and thus produces a most unsatisfactory result, and one which is apt to confuse the minds of the sitters and sometimes actual arouse suspicion that the medium is trying to practice deception. For this reason the young medium should not seek the attendance of persons desiring "test seances;" at least, such should be his course until he has learned not to be carried away with his desire to please or to satisfy such persons attending his circles. He should endeavor to cultivate a mental condition of calmness, and a determination not to influence or to interfere with the spirit communications in any way whatsoever, but, instead, to allow himself to become a passive instrument for the communication. The medium should remember that he is not a dealer in merchandise "warranted to please," but is, instead, a medium of communication between the spirit and those still in earth-life.

Demand Proof of Spirit Identity.

A certain degree of care and caution, and the employment of honest powers of discrimination, is necessary on the part of the sitters in cases of spirit impersonation. This not because of any lack of honesty on the part of the medium, but because of the habit of a mischievous class of dwellers on the planes of spirit life to falsely impersonate other spirits as such seances. As all investigators of the subject know very well, it is not an infrequent thing for such mischievous and meddlesome spirits to endeavor to pass themselves off as the relative or friends of those in the circle, or even to falsely impersonate some great historical personages. In such cases the sitters should insist upon the spirit positively identifying himself, just as they would in case of doubt regarding a person speaking to them over the telephone and claiming to be such-and-such a person. And the proof demanded should be similar to that which would be sought from the suspected telephone talker. An honest spirit communicator does not object to such demands, and is only too ready to do his best to furnish the right kind of proofs concerning his identity.

The "Trance Condition."

The psychic condition frequently attending the demonstration of mediumship powers is usually spoken of as a "trance," but this term is quite misleading, for it carries with it the suggestion of an entire loss of consciousness and of a condition of more or less deep sleep. But the mediumistic trance is seldom a deep sleep condition. Instead, it is the condition similar to that of a profound "day dream," in which the person is fully awake but in which the consciousness has been almost entirely taken off the sights and sounds of the outside world. As a writer has well said: "What is called 'trance mediumship' is seldom of the nature of the deep sleep of entire unconsciousness. It is more frequently the suspension of the ordinary consciousness of external surroundings, a temporary oblivion on the outer plane—a semi-conscious state, in fact—in which the subject does not retain the volitional ability to employ his thinking powers, the latter having been 'switched off,' so to speak, and the subject responds to the will of the spirit control."

Spirit Inspiration.

Wallis says, concerning the nature of a certain phase of spirit control: "In the case of speaking mediumship, where general and philosophical ideas are to be transmitted, the control is of a different order from that exercised for test manifestations. It is more frequently of the nature of 'suggestion.' The spirit suggestionist suggests to the medium a certain train of ideas, and then stimulates the brain and the organs of expression to do the work of dressing up the thoughts and giving them utterance. Unless the subject is a scientific or a biographical one, in which specific terms are required and accurate data are to be imparted, the relationship between the 'inspired' speaker and the spirit control partakes more of the character of the engineer who feeds the fire and directs the movements of his engine, while the machine does the work, than it does of the actual voicing of the exact words, embodying in a full and complete fashion the ideas the spirit wishes to have expressed.

Spirit Suggestion.

"At first the operator may succeed by very imperfectly stimulating the brain of the sensitive and causing the cerebration and expression of his thoughts. The utterances may bear but a slight resemblance to what the spirit intended to express. The vocabulary is that of the medium, and the form in which the speech is cast of necessity partakes of the mold familiar to the sensitive—but, by continued close association and frequent control of the medium, the operator gains experience which enables him to exert a more decided influence; and the sensitive, becoming attuned, responds to and expresses the thoughts of the spirit with greater clearness and precision. Just as those who dwell together unconsciously approach nearer to each other and acquire a similarity in their mode of thought and of expressing their ideas (the more dominant personality impressing itself upon the less positive), so the medium imperceptibly, and very often unconsciously, acquires facility and proficiency in thought and elocutionary expression as the result of the co-operation between himself and his spirit guide."

Psychic Attunement.

Those who have read the above carefully stated opinion, will begin to see the reason why certain mediums who have attained the greatest proficiency in certain forms of mediumship, and who have become what are known as "reliable mediums," almost always have some particular spirit guide or guides with whom they have become in almost perfect psychic harmony and attunement. These harmonious spirits are not only enabled to express themselves with a high degree of clearness and power through their favorite medium, but are also enabled to assist in the production of the best rapport conditions between other spirits wishing to communicate and the said medium. There is a certain amount of spiritual and psychic co-operation between spirit and medium which is attained only by practice and continued association, which results in a psychic attunement between them. The closer and more harmonious the relationship existing between a spirit and his medium, the thinner is the veil separating the two planes upon which they dwell.

Automatic Writing.

In that phase of mediumship known as "automatic or inspirational writing," there is manifested two distinct forms of spirit control of the organism of the medium. In cases of pure automatic writing the spirit controls the arm and hand muscles of the medium, and uses them to write out the message under the direct and absolute control of the mind and will of the spirit. Cases have been known in which both hands of the medium have been so used by the spirit control, each hand writing a distinct and separate message, and both being performed without any consciousness of the nature of the message on the part of the medium. In some cases of automatic writing the medium was engaged in thought about other subjects, or even in reading or study from a book. This is true not only in cases of automatic writing in which the hand is directly employed, but also in those in which some mechanical device such as the planchette or the ouija board intervenes.

Inspirational Writing.

In inspirational writing, on the other hand, the spirit impresses the message upon the mind of the medium, either as a whole, or else sentence by sentence or even word by word—in all of such cases, be it noted, the medium is aware of the substance of what he is about to write, either the word, the sentence, or perhaps the entire message. In such cases, of course, the medium retains control of his writing muscles and their action, and the spirit control is merely a phase of higher telepathy, as it were. When the message is impressed upon the mind of the medium word by word, or sentence by sentence, the style is of course that of the spirit exerting the control; but where the entire message is impressed upon the mind of the medium, the style is usually a blending of that of the spirit and that of the medium, for the medium is not likely to remember the literal message as given him, but merely is conscious of the general purport and meaning thereof, together with a few phrases or expressions formed by the spirit mind. In such cases, of course, the personality of the medium enters largely into the message, while in the case of pure automatic writing the personality of the medium plays no part whatsoever, and the personality of the spirit is present in its entirety. This important distinction should be noted and remembered.

Gradual Development of Powers.

Most mediums develop their powers of mediumship gradually, and pass through a number of stages in their development of power. At first they may obtain only raps, or possibly the tilting or movement of tables. Then, very likely, they are moved to write, either automatically or else inspirationally. Later they experience the impulse to allow the spirit control to speak through their vocal organism, but it is seldom that the spirit is able to do this at first trial, as the medium is not as yet sufficiently sensitized or attuned to the spirit, and, instead, they can but gurgle, gasp, and make inarticulate sounds, or else shout, laugh, cry, or sing, and possibly jabber some strange jargon or unknown tongue, or else simply utter a series of sounds lacking in definite meaning. Later, the inarticulate sound is succeeded by definite sentences—perhaps a message, or a short address. Sometimes the spirit control will endeavor to relate some of his earth-life experiences, or perhaps even to give an impersonation manifestation. Often several different spirits strive to manifest through the developing medium, taking turns as manifestation, holding the control for only a few minutes and then giving place to his successor.

Spirit Guides.

As the development proceeds, it will be found that one or two particular spirits will manifest a greater power than the others, and after establishing a strong degree of harmony and attunement they will assume the position of "guides" to the medium, and will accordingly begin to work in his interests on their side of life, and to accept or reject other spirits who seek to manifest through their medium. At this stage, the medium is often sufficiently advanced to be used as the channel for fuller and more complete manifestations, particularly in the direction of inspirational speaking. Often the medium in this stage of development is also able to manifest psychic powers which were formerly beyond his ability, as for instance psychometry, clairvoyance, etc. Then if his spirit guides be sufficiently advanced and powerful, and the medium be sufficiently receptive and harmonious to their influences, they will educate him to such an extent that he will be able, with their assistance, to become an instrument for the production of still higher forms of mediumistic phenomena. But the development is almost always gradual and proceeds by successive and well-defined steps and stages.

No Loss of Individuality.

In concluding this part of our book, we would call your attention to the following statements made by writers along the lines of spiritualism in the leading journals of that school of modern thought. The first writer says: "There is no need for the medium to decline to be influenced or controlled, by spirit friends for fear of losing his 'individuality,' any more than he should insist upon asserting his freedom and refuse the aid of tutors, lest they should infringe upon his sacred 'individuality.' What are called the unconscious phases of mediumship generally lead up to loving co-operation with the wise and kindly souls of the higher life in efforts to establish the fellowship of man; to bring knowledge where ignorance now reigns; to banish the darkness by the light of that spiritual communion which shall yet be a blessing to the race; and reliance upon higher powers in or out of the body does not mean that we sacrifice our own abilities, nor do we thus become exempt from responsibility. Quite the reverse. It is the arrogance of individualism against which we protest. In fact, there is no abiding strength of purpose apart from the dependence every well-ordered mind should accord to the Infinite Light and Wisdom and the beneficial services which His wise and loving ministering spirits can render to us if we are desirous and responsive."

Mediumship Beneficial.

A second writer says: "There is no reason why the reactive consequences of frequent control by enlightened and earnest spirits, even in the case of the 'trance' medium, should not prove extremely beneficial to the sensitive, and this, we believe, has been the case with many of the speakers in the spiritualistic movement. Where the medium is inspirational and ready to respond to the thought impulsations of the control, it stands to reason that the transmitted ideas, and the stimulation of the thought-faculties caused by the transference and expression of the spirits' opinions, will not be lost to the medium. 'If you will take one step we can more easily help you to take a second than we could compel you to take the first if you were unprepared,' said a spirit teacher to Mrs. Emma Hardinge Britten, and there need be no loss of dignity or individuality, no injury to body or mind, but a gain of strength and spiritual vigor, education of mind and stimulation of moral purpose, by intelligent co-operation and temporary surrender on the part of the medium to wise and loving spirit helpers and teachers."

Mediumship and The Bible.

A third writer, Rev. H. E. Haweis, says in connection with the relation of spiritualism with religion: "People now believe in the Bible because of spiritualism; they do not believe in spiritualism because of the Bible. Take up your Bible and you will find that there is not a single phenomenon which is recorded there which does not occur at seances today. Whether it be lights, sounds, the shaking of the house, the coming through closed doors, the mighty rushing winds, levitation, automatic writing, the speaking in tongues, we are acquainted with all these phenomena; they occur every day in London as well as in the Acts of the Apostles. It is incontestable that such things do occur, that in the main the phenomena of spiritualism are reliable, and happen over and over again, under test conditions, in the presence of witnesses; and that similar phenomena are recorded in the Bible, which is written for our learning. It is not an opinion, not a theory, but a fact. There is chapter and verse for it, and this is what has rehabilitated the Bible. The clergy ought to be very grateful to spiritualism for this, for they could not have done it themselves. They tried, but they failed."



PART VIII

HOW TO DEVELOP MEDIUMSHIP

Anyone is entitled to be considered a "medium" if he or she is psychically sensitive and capable of receiving and responding to spirit control or influence. Likewise, anyone is entitled to the designation who is capable of so generating freely a sufficient quantity of "psychic force," magnetism, prana, or whatever other name we may choose to apply to the force which is generated in the human organism and is capable of being employed by the spirits in order to produce mediumistic phenomena of the class usually referred to as "physical phenomena." As we have seen, the spirits themselves are not usually able to manufacture or generate by themselves this psychic required to produce the said phenomena, but, on the contrary, must depend upon mediumistic individuals for such force.

Who Are Mediumistic?

Many persons are more or less naturally sensitive to spirit influence, and therefore mediumistic. In many cases these persons tend to take on the psychic conditions of others, both those in earth life and those on the spirit plane of existence, without realizing the nature of the influence operating on them. Such persons are frequently more or less erratic, and are considered as "flighty" by their friends. They need instruction on the subject of psychic laws and self-control, so that they may intelligently guard themselves against undesirable influences, and at the same time cultivate the power of mediumship of the desirable kind. It has been asserted that "everyone is a medium," and in a way this is true, for practically every person is more or less sensitive to spirit influence, and is capable of being developed into an efficient medium of communication with the spirit world. But it is equally true that only a certain percentage of persons possess the true spiritual qualities requisite for the highest phases of true mediumship. That is to say, but few persons are fitted temperamentally and spiritually for the higher tasks of mediumship. We think it safe to say, however, that where a person is filled with a burning desire to become a true medium, and feels within himself or herself a craving of the soul for development along these lines, then that person may feel assured that he or she has within his or her soul the basic qualities required for true mediumship, and that these may be developed by the proper methods.

The Mediumistic Temperament.

A leading writer on the subject of mediumship has said: "It is a fundamental proposition that sensitiveness, or the capability of mediumship, is a faculty common to mankind, differing in degree—as hearing and sight are common heritages, but keener in some individuals than in others; or, under certain conditions, it may disappear." What is called "the mediumistic temperament" is frequently marked self-consciousness and shrinking from public criticism, and a diffidence which causes the person to wish to be out of the range of the observation of strangers and those not sympathetic to them; on the other hand, however, there are other forms of the "mediumship temperament" which is marked by a nervous, almost hysterical, self assertiveness and desire for public notice and attention. Persons of either of these phases of this temperament, however, have the common quality of being extremely sensitive to sneers and slights, adverse criticism and oppositions, while ridicule drives them almost beside themselves. Likewise they are nearly always found to be enthusiastic and earnest workers when their interests and sympathies are aroused; as a writer has said "they are almost invariably emotional, enthusiastic, spontaneous, and ardent." And, as another writer has said they are usually "generous and impulsive, hot-headed and independent, close friends with warm hearts; too sensitive to criticism of an unkind nature, too easily pleased by praise; without malice, without revengeful thoughts." A striking feature of this temperament may be summed up in the phrase, "hungry for sympathy and understanding."