CRYSTAL-GAZING.
Automatic messages fall naturally into two general classes: (1) _Motor_
messages, or those received by means of writing, speaking, drawing, or
some _activity_ of the body, and (2) _sensory_ messages, or those received
_passively_ by means of an impression made upon some of the senses, as,
for example, seeing, hearing, or feeling.
The motor messages spelt out by raps and table-tipping, and the
performances of trance-speakers and spiritualistic mediums need not detain
us at present; so far as the messages themselves are concerned they offer
no new elements for consideration. The utterances of trance-speakers as a
rule are not rich in verifiable facts, though some of their performances
are truly remarkable as presenting a phase of improvisation automatically
given; and the same may be said of mediumistic utterances generally; they
have the same value as automatic writing, whether produced by Planchette,
or passively holding the pencil in the hand; and so far as they are honest
they probably have the same origin, namely, the secondary consciousness or
subliminal self of the medium. As regards the force which makes the raps
or tips the table, it is altogether a different subject and its
consideration here would be unnecessary and out of place.
I hasten to present cases of automatism where the messages brought are
given by other means than writing, speaking, or any movement or activity
of the body, but which belong to the _sensory_ class, and are received by
impressions made upon the senses. Of these the most common are those made
upon the sense of sight.
To this class belong visions, dreams, distinct mental pictures presented
under widely varying circumstances and conditions, in trance, in the
hypnotic condition, in sleep, or directly conveyed to the primary
conscious self. To simply _think_ how a person, a building, or a landscape
looks is one thing, but to have a full mental picture, possessing
dimensions, and a stability which admits of being closely examined in
detail, is quite another thing.
A little girl of my acquaintance, on returning from the country after
several weeks of absence from her father, said to him,--"Why, papa, I
could have you with me whenever I liked, this summer, though it was only
your head and shoulders that I could see; but I could place you where I
liked and could look at you a long time before you went away." Without
knowing it the child exactly described a true vision--her thought of her
father was visualized, _externalized_, given a form which had
definiteness, which could be placed and examined in detail, and was more
or less permanent.
Various artificial expedients have been resorted to in order to assist in
this process of distinct visualization; and of these artificial means one
of the most important and effective is known as crystal-gazing.
It is a fact not often commented upon--indeed not often alluded to in
general literature--that the crystal has from the earliest times been made
use of for the purpose of producing visions, and for divination and
prophecy. Not only has the crystal been used for this purpose, but also
the mirror, a cup or glass of water or wine, or even some dark and
glistening substance like treacle or ink poured into the palm of the hand,
have all been used in a similar manner. The same practice is still
observed amongst the people of India as well as the Arabs in northern
Africa and other localities. An instance or two at the outset will
illustrate the method and uses of the procedure.
Mr. E. W. Lane, in his "Manners and Customs of the Modern Egyptians,"
published in 1836, gives this example:--
Mr. Salt, the English consul-general to that country, had greatly
interested Mr. Lane by some experiences which he related, and had thus
excited his curiosity to witness some of these experiments himself. Mr.
Salt had suspected some of his servants of theft, but could not decide
which one was guilty; so it was arranged to test the powers of some of the
native seers. Accordingly a magician was sent for; a boy was also
necessary to act as seer, or as we would say crystal-gazer, and for this
purpose Mr. Salt selected one himself.
The magician wrote several charms, consisting of Arabic words, on pieces
of paper, which were burnt in a brazier with a charcoal fire along with
incense and perfumes. He then drew a diagram in the palm of the boy's
right hand, and into the middle of this diagram he poured some ink. He
then asked the boy to look intently at the ink in the palm of his hand.
The boy soon began to see figures of persons in the ink, and presently
described the thief so minutely that he was at once recognized by Mr.
Salt, and on being arrested and accused of the crime he immediately
confessed his guilt.
Further investigation by Mr. Lane and Mr. Salt furnished other interesting
results. A boy eight or nine years of age was usually chosen at random
from those who happened to be passing by. Invocations were written upon
paper by the magician, calling upon his familiar spirit, and also a verse
from the Koran "to open the boy's eyes in a supernatural manner so as to
make his sight pierce into what is to us the invisible world." These were
thrown into a brazier with live charcoal and burned with aromatic seeds
and drugs. The magic square, that is a square within a square, was drawn
in the boy's palm, and certain Arabic characters were written in the
spaces between the squares; ink was then poured into the centre, and upon
that the boy was to gaze intently. In this way visions were produced and
various persons and scenes were described. Finally, Mr. Lane desired that
Lord Nelson should be called for. The boy described a man in European
clothes of dark blue, who had lost his left arm; but looking closer he
added--"No, it is placed to his breast."
Lord Nelson had lost his right arm and it was his custom to carry the
empty sleeve attached to his breast. Mr. Lane adds, "Without saying that
I suspected the boy had made a mistake I asked the magician whether
objects appeared in the ink as if actually before the boy's eyes, or as if
in a glass, which made the right side appear the left? He replied, 'They
appear as in a mirror,' This rendered the boy's description faultless."
It is remarkable to notice how prevalent this mode of divination or
second-sight has been in all ages. Traces of the same procedure have been
found in Egypt, Persia, China, India, Greece, and Rome, and notably in
Europe generally, from the tenth to the sixteenth centuries. A lady who
withholds her name from the public, but who is perfectly well known to Mr.
Myers, of the Society for Psychical Research, and who chooses to be known
as Miss X., has been at great pains to collect curious information upon
this subject and has added her own very interesting experience in
crystal-gazing. She writes, "It is interesting to observe the close
resemblance in the various methods of employing the mirror, and in the
mystic symbolism which surrounds it, not only in different ages, but in
different countries. From the time of the Assyrian monarch represented on
the walls of the northwest palace of Nimrod down to the seventeenth
century, when Dr. Dee placed his 'Shew Stone' on a cushioned table in the
goodly little chapel next his chamber in the college of which he was
warden at Manchester, the seer has surrounded himself with the ceremonials
of worship, whether to propitiate Pan or Osiris, or to disconcert Ahriman
or the Prince of Darkness."
The early Jewish Scriptures abound in indications of the same practice.
When the patriarch Joseph put his silver cup in the mouth of his young
brother Benjamin's sack, in order that he might have a pretext for
recalling his brethren after he had sent them away, his steward, in
accusing them of theft, uses this language: "Is not this the cup in which
my lord drinketh, and _whereby indeed he divineth_?" Showing the same use
of the cup for purposes of divination as that indicated on the walls of
the Assyrian Palace.
The Urim and Thummim, as their names indicate, were doubtless stones of
unusual splendor set in the high-priest's "breast-plate of judgment," and
they were made use of to "inquire of the Lord."
When Joshua was to be set apart as a leader of the people, he was brought
to Eleazar the priest, who should lay his hands on him and "ask counsel
for him _after the judgment_ of _Urim_ before the Lord." In the last days
of Saul's career as King of Israel he desired to "inquire of the Lord"
regarding his future fortunes, but "the Lord answered him not, neither by
dreams, nor by _Urim_, nor by prophets;" and it is not uninteresting to
note that Saul in his strait directly sought the Witch of Endor, from whom
he obtained what proved to be true information regarding the disasters
which were to overwhelm him.
In a Persian romance it is noted that "if a mirror be covered with ink and
placed in front of any one it will indicate whatever he wishes to know."
The Greeks had a variety of methods of divination by crystal-gazing.
Sometimes it was by the mirror placed so as to reflect light upon the
surface of a fountain of clear water, sometimes by mirrors alone;
sometimes they made use of glass vessels filled with water and surrounded
with torches, sometimes of natural crystals, and sometimes even of a
child's "nails covered with oil and soot," so as to reflect the rays of
the sun.
The Romans made special use of crystals and mirrors, and children were
particularly employed for mirror-reading when consulting regarding
important events; thus in a manner taking the place of the early oracles.
From Jewish and Pagan practices as a means of divination, clairvoyance and
prophecy, the art of the crystal seer seems to have passed to early
Christian times without material change except in ceremonials. These seers
are mentioned in the counsels of the Church as specularii, children often
acting as the seers, and although in some quarters they were looked upon
with suspicion as heretics, and were under the ban of the Church, yet they
had an extensive following.
Thomas Aquinas, speaking of the peculiar power of seeing visions possessed
by children, says it is not to be ascribed to any virtue or innocence of
theirs, nor any power of nature, but that it is the work of the devil.
In Wagner's beautiful opera of Parsifal, based upon the legend of the Holy
Grail, reference to the same custom is more than once evident. The second
act opens with a scene representing the enchanted castle of Klingsor; the
magician himself is seen gazing into a bright metallic mirror, in which he
sees Parsifal approaching and recognizes and fears him as the promised
guiltless one--the true king and guardian of the Grail--an office to which
he himself had once aspired. In fact the Grail itself, in its earliest
mythical and traditional form, as well as in its later development as a
distinctly Christian symbol, was an instrument of divination and prophecy.
The Druids had their basin, sometimes filled with aromatic herbs,
sometimes with the blood of the sacrificed victim; but in either case it
was potent for securing the proper psychic condition in the officiating
priest or soothsayer; and while Arabic and Indian myths present the same
idea, sometimes as a cup of divination, and sometimes as a brilliant
stone, the British Islands were the main source of the traditions which
eventually culminated in the legends of the Holy Grail, with its full
store of beautiful and touching incidents, prophecies, and forms of
worship. In each the special guardians and knights of the Grail appear,
with Parsifal, the simple-minded, pure and pitiful knight as its restorer
and king when lost or in unworthy hands.
In the German version of the twelfth century as given by Wolfram, in his
Parzival, the Grail is a beautiful, sacred stone, enshrined in the
magnificent temple at Montsalvat, guarded by the consecrated knights and
the sick and erring, but repentant, King Amfortas. While the unhappy king
was worshipping with gaze intent upon the Sacred Emblem, suddenly letters
of fire surrounded it and he read the cheering prophecy:
"In the loving soul of a guiltless one
Put thy faith--Him have I chosen."
Kufferath remarks, "The religious emblem soon became a symbolic object--it
revealed to its worshippers the knowledge of the future, the mystery of
the world, the treasures of human knowledge, and imparted a poetic
inspiration." So it comes to pass that in the legend in its latest
form--the splendid work of the Master of Bayreuth, the Holy Grail, as a
chalice and Christian emblem, is still endowed with the same miraculous
power, and is rescued from the unfortunate guardianship of Amfortas by the
"loving soul of a guiltless one"--the simple, tried, and much-enduring
Parsifal, miraculously promised long before by the Grail itself.
It will be seen, then, that crystal-gazing in its various forms has, from
the earliest times, been practised with great ceremony for the purpose of
acquiring knowledge concerning affairs and events unknown and often not
discoverable by ordinary methods.
Stripped of its fictitious accessories--its charms, incantations, incense
and prayers--one single important fact remains common in the most ancient
and the most modern usages, and that fact is the steady and continuous
gazing at a bright object. It is identical with Braid's method of inducing
the hypnotic trance, with Luys' method, causing his patients to gaze at
revolving mirrors, and with the method of hypnotizers generally who desire
their patients to direct their gaze toward some specified, and preferably
some bright or reflecting object.
In crystal gazing, as ordinarily practised, the full hypnotic condition is
not usually induced; but in many cases a condition of reverie occurs, in
which pictures or visions fill the mind or appear externalized in the
crystal or mirror. With some persons this condition so favorable to
visualizing, is produced by simply becoming passive; with others the
gazing at a bright or reflecting object assists in securing that end,
while with many none of these means, nor yet the assistance of the most
skilful hypnotizer, avails to secure the message-bearing action of the
subliminal self.
The experiences of Miss X., in crystal-gazing are devoid of the interest
imparted by exciting incident, and on that very account are the more
valuable as illustrating our subject. She has friends of whose experiments
she has carefully observed the results, and she has some seventy cases or
experiments of her own of which she has kept carefully prepared notes,
always made directly or within an hour after each experiment. For a
crystal she recommends "a good-sized magnifying glass placed on a dark
background."
She classifies her results as follows:--
(1) After-images or recrudescent memories coming up from the subconscious
strata to which they had fallen.
(2) Objectivations, or the visualizing of ideas or images which already
exist consciously or unconsciously in the mind.
(3) Visions possibly telepathic, or clairvoyant, implying acquirement of
knowledge by supranormal means.
The following are some of Miss X.'s experiments:--
She had been occupying herself with accounts and opened a drawer to take
out her banking book; accidentally her hand came in contact with the
crystal she was in the habit of using, and she welcomed the suggestion of
a change of occupation. Figures, however, were still uppermost, and the
crystal showed her nothing but the combination 7694. Dismissing this as
probably the number of the cab she had driven in that morning, or a
chance combination of figures with which she had been occupied, she laid
aside the crystal and took up her banking book, which certainly she had
not seen for several months. Greatly to her surprise she found that 7694
was the number of her book, plainly indicated on the cover.
She declares that she would have utterly failed to recall the figures, and
could not even have guessed the number of digits nor the value of the
first figure.
Again:--Having carelessly destroyed a letter without preserving the
address of her correspondent she tried in vain to recall it. She knew the
county, and, searching on a map, she recognized the name of the town, one
quite unfamiliar to her, but she had no clue to the house or street, till
at length it occurred to her to test the value of the crystal as a means
of recalling forgotten knowledge. A short inspection showed her the words,
"H. House," in gray letters on a white ground. Having nothing better to
rely upon she risked posting the letter to the address so curiously
supplied. A day or two brought an answer--on paper headed "H. House" in
gray letters on a white ground.
One more illustration from Miss X., one of her earliest experiments,
numbered 11, in her notebook. There came into the crystal a vision
perplexing and wholly unexpected: a quaint old chair, an aged hand, a worn
black coat-sleeve resting on the arm of the chair. It was slowly
recognized as a recollection of a room in a country vicarage which she had
not been in and had seldom thought of since she was a child of ten. But
whence came the vision, and why to-day? The clue was found. That same day
she had been reading Dante, a book which she had first learned to read and
enjoy by the help of the aged vicar with the "worn black coat-sleeve"
resting on the same quaint, oak chair-arm in that same corner of the study
in the country vicarage.
Here are two cases from the same writer belonging to the third division of
her classification, namely, where an explanation of the vision requires
the introduction of a telepathic influence. On Monday, February 11th, she
took up the crystal with the deliberate wish and intention of seeing a
certain figure which occupied her thoughts at the time; but instead of the
desired figure the field was preoccupied by a plain little nosegay of
daffodils, such as might be formed by two or three fine flowers bunched
together. This presented itself in several different positions
notwithstanding her wish to be rid of it, so as to have the field clear
for her desired picture. She concluded that the vision came in consequence
of her having the day before seen the first daffodils of the season on a
friend's dinner-table. But the resemblance to these was not at all
complete, as they were loosely arranged with ferns and ivy, whereas the
crystal vision was a compact little bunch without foliage of any kind. On
Thursday, February 14th, she very unexpectedly received as a "Valentine" a
painting on a blue satin ground, of a bunch of daffodils corresponding
exactly with her crystal vision. She also ascertained that on Monday the
11th, the artist had spent several hours in making studies of these
flowers, arranged in different positions.
Again:--On Saturday, March 9th, she had written a rather impatient note to
a friend, accusing her of having, on her return from the Continent, spent
several days in London without visiting her. On Sunday evening following,
she found her friend before her in the crystal, but could not understand
why she held up in a deprecating manner what seemed to be a music
portfolio. However, she made a note of the vision and sketched the
portfolio. On Monday she received an answer to her impatient letter,
pleading guilty to the charge of neglect, but urging as an excuse that she
was attending the Royal Academy of Music and was engaged there the greater
part of every day. Such an excuse was to the last degree unexpected, as
her friend was a married woman and had never given serious attention to
music. It was true, however--and she afterwards learned that she carried a
portfolio which was the counterpart of the one she had sketched from her
crystal vision.
The following incident in which an East India army officer, Col. Wickham,
his wife, Princess di Cristoforo, and Ruth, their educated native servant,
were the chief actors, illustrates another phase of crystal-gazing. All
three of the actors participating in the incident were well known
personally to Mr. Myers, who reports the case. Briefly stated: In 1885,
Colonel, then Major, Wickham, was stationed with the Royal Artillery at
Colabra, about two miles from Bombay. Mrs. Wickham was accustomed to
experiment with some of the Indian servants and especially Ruth, by having
her look in a glass of magnetized water. One morning Lord Reay was
expected to arrive at Bombay, and there was to be a grand full-dress
parade of the English troops. While sitting at the breakfast table the
major directed his orderly to see that his uniform was in readiness. The
man obeyed, but soon returned with a dejected air, and stammered
out--"Sahib, me no can find the dress pouch-belt." A general hunt for the
lost article was instituted, but to no purpose; the pouch-belt was
absolutely missing. The enraged major stormed and accused the servants of
stealing it, which only produced a tumult and a storm of denials from them
all. "Now," cried the major, "is an excellent opportunity to test the
seeing powers of Ruth. Bring her in at once and let her try if she can
find my pouch-belt." Accordingly a tumbler was filled with water, and Mrs.
W. placing it on her left hand made passes over it with her right. Water
so treated could always be detected with absolute certainty by Ruth,
simply by tasting it--a fact not uncommonly observed, and which was an
additional proof that she possessed unusual perceptive power. Into this
glass of water Ruth gazed intently, but she could discern nothing. She was
commanded to find the thief, but no thief could be seen. Changing her
tactics, Mrs. W. then commanded Ruth to see where the major was the last
time he wore the belt. At once she described the scene of a grand parade
which took place months before, and which they all recognized. "Do not
take your eyes off from the major for a moment," said Mrs. W., and Ruth
continued to gaze intently at the pageant in the glass. At length the
parade ended and Ruth said, "Sahib has gone into a big house by the water;
all his regimentals are put in the tin case, but the pouch-belt is left
out; it is hanging on a peg in the dressing-room of the big house by the
water." "The yacht club!" cried the major. "Patilla, send some one at once
to see if the belt has been left there." The search was rewarded by
finding the belt as described, and the servants returned bringing it with
a grand tumult of triumph. On many other occasions was Ruth's aid
successfully invoked to find lost articles.
Instead of a glass of water, some springs and wells when gazed into have
the same effect of producing visions, especially when a mirror is so held
at the same time as to reflect light upon the surface of the water.
Springs of this sort have been reported at various periods in the past,
some being frequented for health and some for purposes of divination. The
latest instance of a well possessing the quality or power of producing
visions is that upon the farm of Col. J. J. Deyer at Handsoms, Va. It was
in May, 1892, that the curious influence pertaining to this well was
first observed and soon it was thronged with visitors. Faces, both
familiar and strange, of people living and of those long dead, and
hundreds of other objects, animate and inanimate, were distinctly seen
upon the surface of the water. The water of the well is _unusually clear_
and the bottom of _white sand_ is clearly visible. A mirror is held over
the top of the well with face toward the water so as to throw reflected
light upon the surface. At first Miss Deyer, the colonel's daughter,
always held the mirror, but afterwards it was found that any one who could
hold the mirror _steadily_ performed the duty equally well. If the mirror
was held unsteadily the pictures were indistinct or failed to appear at
all; and the brighter the day the better the pictures. Many level headed
men and some well qualified to observe curious psychical phenomena visited
the well, and nearly all were convinced that, under favorable
circumstances, remarkable pictures appeared; naturally, however, different
causes were assigned for these appearances. Prof. Dolbear and Mr. T. E.
Allen, from the American Psychical Society, saw nothing remarkable during
their visit to the well, and referred the pictures seen by so many people
to the reflection of objects about the well, aided by the mental
excitement and expectation of so many spectators. This explanation,
however, seems hardly sufficient to account for the hallucinations of so
large a number of persons kept up for so long a time. At all events, an
interesting psychic element of some sort was active.
Col. Deyer is an intelligent man, commanding the respect of his neighbors,
and has held an appointment of considerable importance under the
government at Washington. In a letter dated December 2d, 1893, he
says:--"Thousands of people from various sections of the Union have
visited the place--of course some laugh at it. I do myself sometimes, as I
am not superstitious and take little stock in spooks or anything connected
therewith; but the well is here, and still shows up many wondrous things,
but not so plentiful nor so plainly as it did a year ago."
We have presented in this well the most favorable conditions possible for
crystal-gazing--a body of unusually clear sparkling water, lying upon a
white sand bottom, and the rays of the sun reflected into it by means of a
mirror;--no better "cup of divination" could be desired, nor any better
circumstances for securing the psychical conditions favorable for the
action of the subliminal self.
The various methods of practising crystal-gazing here noticed may be
looked upon simply as so many different forms of _sensory automatism_,
referable in these instances to the sense of sight; and whether produced
by using the "cup of divination," the ink or treacle in the palm of the
hand, the jewels of the Jewish high-priest, the ordinary crystal or stone
of the early Christian centuries, and even down to the experiments of Miss
X., and the Society for Psychical Research, or last of all, the wells or
springs of clear water, either the early ones of Greece and Rome, or the
latest one on the farm of Col. Deyer, they are all simply methods of
securing such a condition by gazing fixedly at a bright object, as best to
facilitate communication between the ordinary or primary self, and the
secondary or subliminal self. It is the first, and perhaps the most
important, in a series of sensory automatisms, or those having reference
to the senses, in distinction from motor automatisms, or those produced by
various automatic actions of the body.
These sensory automatisms are usually looked upon as hallucinations--but
so far as the term hallucination conveys the idea of deception or falsity
it is inappropriate, since the messages brought in this manner are just as
real--just as veridical or truth-telling as automatic writing or
speaking.
Hearing is another form of sensory automatism, which, while less common
than that of seeing, has also been noticed in all ages.
The child Samuel, ministering to the High Priest Eli, three times in one
night, heard himself called by name, and three times came to Eli saying,
"Here am I;" adding at last, "for surely thou didst call me." The wise
high-priest recognized the rare psychic qualities of the child and brought
him up for the priesthood in place of his own wayward sons; and he became
the great seer of Israel.
Socrates was accustomed to hear a voice which always admonished him when
the course he was pursuing or contemplating was wrong or harmful; but it
was silent when the contemplated course was right. This was the famous
"Daemon of Socrates," and was described and discussed by Xenophon and Plato
as well as other Greek writers and many modern ones. Socrates himself
called it the "Divine Sign." And on that account he was accused of
introducing new gods, and thus offering indignity to the accredited gods
of Greece. On this, as one of the leading charges, Socrates was tried and
condemned to death; but in all the proceedings connected with his trial
and condemnation he persisted in his course which he knew would end in his
death, rather than be false to his convictions of duty and right; and this
he did because the voice--the "Divine Sign"--which always before had
restrained him in any wrong course, was not heard restraining him in his
present course.
Only once was it heard, and that was to restrain him from preparing any
set argument in his defence before his judges. So he accepted his sentence
and drank the hemlock, surrounded by his friends, to whom he calmly
explained that death could not be an evil thing, not only from the
arguments which he had adduced, but also because the Divine Sign, which
never failed to admonish him when pursuing any harmful course, had not
admonished nor restrained him in this course which had led directly to his
death.
Joan of Arc heard voices, which in childhood only guided her in her
ordinary duties, but which in her early womanhood made her one of the most
conspicuous figures in the history of her time. They placed her, a young
and unknown peasant girl, as a commander at the head of the defeated,
disorganized, and discouraged armies of France, aroused them to
enthusiasm, made them victorious, freed her country from the power of
England, and placed the rightful prince upon the throne. She also heard
and obeyed her guiding voices, even unto martyrdom.
Numerous instances might be cited occurring in ancient and also in modern
times where the subliminal self has sent its message of instruction,
guidance, warning, or restraint to the primary self by means of
impressions made upon the organ of hearing. Socrates, Joan of Arc,
Swedenborg, and many others considered these instructions infallible,
supernatural, or divine; but in other cases the messages so given have
been trivial, perhaps even false, thus removing the element of
infallibility and absolute truthfulness from messages of this sort, and at
the same time casting a doubt upon their supernatural character in any
case. It seems wisest, therefore, at least to examine these and all cases
of automatically received messages, whether by writing, trance-speaking,
dreams, visions, or the hearing of voices, with a definite conception of a
real and natural cause and origin for these messages in a subliminal self,
forming a definite part of each individual: bearing in mind also that this
subliminal self possesses powers and characteristics varying in each
individual case, in many cases greatly transcending the powers and
capabilities of the normal or primary self. But infallibility, though
sometimes claimed, is by no means to be expected from this source, and the
messages coming from each subliminal self must be judged and valued
according to their own intrinsic character and merit, just as a message
coming to us from any primary self, whether known or unknown to us, must
be judged and valued according to its source, character, and merit.