THE VISION
Visions seen in the crystal are of two kinds, both of which may be
conveyed to the perception of the seer in two ways. The two kinds
of visions are: 1, Direct visions; 2, Symbolic visions. The first of
these is a representation of scene or incident exactly as it will
transpire, or has already happened, either in relation to the seer,
those sitting with him, or yet in relation to public affairs. The
second order of vision is a representation, by means of symbol,
ideograph, or other indirect means, of events similar to those
conveyed by direct vision.
In most cases it will be found that answers, to questions take the
form of symbols. But this is not always so, as will appear from
the following remarks concerning the manner in which these
impressions or visions are conveyed to the perception of the seer.
The vision is conveyed in one of two ways--first, as a vivid picture
affecting the focus and retina of the eye, perfect in its outline and
colouring, and giving the impression of being either distant or near
or at moderate range, Secondly, it may be conveyed as a vivid
impression accompanied by a hazy and undefined formation in the
crystal field. In this form it becomes an apperception rather than a
perception, the consciousness receiving the impression of the
vision to be conveyed before it has had time to form and define
itself in the crystal.
The _direct_ vision is more generally found in association with the
_passive_ type of seer. It is not usually so regular and constant as
the symbolic vision, owing to the peculiarities of the negative
temperament. When it does appear however, it is particularly lucid
and actual, and has its literal fulfilment in the world of experience
and fact. It is an actual representation of past or future event, or
yet of what is then presently happening at some place more or less
distant.
The _symbolical_ vision is more closely associated with the
_positive_ temperament. It has the advantage of being more ready
and constant in its manifestation than the _direct_ vision, while on
the other hand it is frequently a matter of speculation as to what
the symbolic vision may portend.
The positive temperament, centripetal and forceful in its action,
appears to throw off the soul-images, afterwards going out towards
them in a mood of speculative inquiry. The passive temperament,
however, centrifugal and sensitive, most frequently feels first and
sees afterwards, the visionary process being wholly devoid of
speculation or mental activity. The one sees and thinks, the other
feels and sees that, in a word, is the distinction between the two
temperaments.
In the early stages of development the crystal will begin to cloud
over, first becoming dull, then suffused with milky clouds, among
which sparkle a large number of little specks of light like gold dust
in the sunlight. The focus of the eyes is inconstant, the
pupil rapidly expanding and contracting, the crystal at times
disappearing entirely in a haze or film which seems to pass before
the eyes. Then the haze will disappear, and the crystal will loom
up into full view again, accompanied by a lapse of the seer into
full consciousness. This may be the only experience of the first
few sittings, it may be that of many; but, sooner or later, there will
come a moment when the milky clouds and dancing starlights will
suddenly vanish--a bright azure expanse like an open summer sky
will occupy the field of vision; the brain will take up a spasmodic
action, as if opening and shutting in the superior coronal region;
there will be a tightening of the scalp on a level with the base of
the brain, as if the floor of the cerebrum were contracting; the seer
will catch his breath with a spasmodic sigh, and the first vision
will stand out, clear and life-like, against the azure screen of
heaven.
The danger at this supreme moment is that the seer will be
surprised into full waking consciousness. During the process of
abstraction which precedes every vision or series of visions,
the consciousness of the seer is gradually and imperceptibly
withdrawn from his surroundings. He forgets that he is seated in
this or that room, that such a person is at his right hand, such
another at his left. He forgets that he is gazing into the crystal. He
hears nothing, sees nothing, save what is passing before the eyes
of his soul. He loses sight, for the time, even of his own identity.
Therefore, when his vision is suddenly arrested by an apparition,
startling in its reality and instantaneous production, even though
hoped for and expected, the reaction is so violent and rapid that
the seer is frequently carried back into the full consciousness
of his physical conditions. Therefore, the qualifications of
self-possession and confidence in one's own soul-faculties have been
stated as of primary importance in this domain of research. Excess
of joy or fear at sight of the vision will be fatal to its continuance
and to the condition of mind required for the process of
development. This fact must therefore be borne in mind.