Chapter VIII: Introduction (7)

"That night A. started for the town, and arrived there on Thursday morning. On his way to a meeting of magistrates, he met the senior magistrate of that part of the country, and requested him to give orders for the arrest of the three men whom, besides H.W., he had recognized in his dream, and to have them examined separately. This was at once done. The three men gave identical accounts of the occurrence, and all named the woman who was with them. She was then arrested and gave precisely similar testimony. They said that between eleven and twelve on the Monday night they had been walking homewards altogether along the road, when they were overtaken by three strangers, two of whom savagely assaulted H.W., while the other prevented his friends from interfering. H.W. did not die, but was never the same man afterwards; he subsequently emigrated."

Stead, the English editor and psychical researcher, relates the following case, which he accepts as truthful and correct, after careful investigation of the circumstances and of the character and reputation of the person relating it. The story proceeds as follows:

"St. Eglos is situated about ten miles from the Atlantic, and not quite so far from the old market town of Trebodwina. Hart and George Northey were brothers, and from childhood their lives had been marked by the strongest brotherly affection. Hart and George Northey had never been separated from their birth until George became a sailor, Hart meantime joining his father in business. On the 8th of February, 1840, while George Northey's ship was lying in port at St. Helena, he had the following strange dream:

"Last night I dreamt that my brother was at Trebodwina Market, and that I was with him, quite close by his side, during the whole of the market transactions. Although I could see and hear which passed around me, I felt sure that it was not my bodily presence which thus accompanied him, but my shadow or rather my spiritual presence, for he seemed quite unconscious that I was near him. I felt that my being thus present in this strange way betokened some hidden danger which he was destined to meet, and which I know my presence could not avert, for I could not speak to warn him of his peril."

The story then proceeds to relate how Hart collected considerable money at Trebodwina Market, and then started to ride homeward. George tells what happened to his brother on the way, as follows:

"My terror gradually increased as Hart approached the hamlet of Polkerrow, until I was in a perfect frenzy, frantically desirous, yet unable to warn my brother in some way and prevent him from going further. I suddenly became aware of two dark shadows thrown across the road. I felt that my brother's hour had come, and I was powerless to aid him! Two men appeared, whom I instantly recognized as notorious poachers who lived in a lonely wood near St. Eglos. They wished him 'Good night, mister!' civilly enough. He replied, and entered into conversation with them about some work he had promised them. After a few minutes they asked him for some money. The elder of the two brothers, who was standing near the horse's head, said: 'Mr. Northey, we know you have just come from Trebodwina Market with plenty of money in your pockets; we are desperate men, and you bean't going to leave this place until we've got that money; so hand over!' My brother made no reply except to slash at him with the whip, and spur the horse at him.

"The younger of the ruffians instantly drew a pistol, and fired. Hart dropped lifeless from the saddle, and one of the villains held him by the throat with a grip of iron for some minutes, as thought to make assurance doubly sure, and crush out any particle of life my poor brother might have left. The murderers secured the horse to a tree in the orchard, and, having rifled the corpse, they dragged it up the stream, concealing it under the overhanging banks of the water-course. Then they carefully covered over all marks of blood on the road, and hid the pistol in the thatch of a disused hut close to the roadside; then, setting the horse free to gallop home alone, they decamped across the country to their own cottage."

The story then relates how George Northey's vessel left St. Helena the next day after the dream, and reached Plymouth in due time. George carried with him a very vivid recollection of his vision on the return voyage, and never doubted for an instant that his brother had been actually murdered in the manner and by the persons named, as seen in the vision. He carried with him the determination to bring the villains to justice and was filled with the conviction that through his efforts retribution would fall upon the murderers.

In England, justice was at work--but the missing link was needed. The crime aroused universal horror and indignation, and the authorities left nothing undone in the direction of discovering the murderers and bringing them to justice. Two brothers named Hightwood were suspected, and in their cottage were found blood-stained garments. But no pistol was found, although the younger brother admitted having owned but lost one. They were arrested and brought before the magistrates. The evidence against them was purely circumstantial, and not any too strong at that; but their actions were those of guilty men. They were committed for trial. Each confessed, in hopes of saving his life and obtaining imprisonment instead. But both were convicted and sentenced to be hanged. There was doubt in the minds of some, however, about the pistol. The story continues:

"Before the execution, George Northey arrived from St. Helena, and declared that the pistol was in the thatch of the old cottage close by the place where they had murdered Hart Northey, and where they had hid it. 'How do you know?' he was asked. George replied: 'I saw the foul deed committed in a dream I had the night of the murder, when at St. Helena.' The pistol was found, as George Northey had predicted, in the thatch of the ruined cottage." Investigation revealed that the details of the crime were identical with those seen in the vision.

It is a fact known to all occultists that many persons frequently travel in the astral body during sleep; and in many cases retain a faint recollection of some of the things they have seen and heard during their travels in the astral. Nearly everyone knows the experience of waking up in the morning feeling physically tired and "used up;" in some cases a dim recollection of walking or working during the dream being had. Who among us has not had the experience of "walking on the air," or in the air, without the feet touching the ground, being propelled simply by the effort of the will? And who of us has had not experienced that dreadful--"falling through space" sensation, in dreams, with the sudden awakening just before we actually struck earth? And who has not had the mortifying dream experience of walking along the street, or in some public place, and being suddenly overcome by the consciousness that we were in our night-clothes, or perhaps without any clothing at all? All of these things are more or less distorted recollection of astral journeyings.

But while these dream excursions in the astral are harmless, the conscious "going out in the astral" is not so. There are many planes of the astral into which it is dangerous and unpleasant for the uninstructed person to travel; unless accompanied by a capable occultist as guide. Therefore, I caution all students against trying to force development in that direction. Nature surrounds you with safeguards, and interposes obstacles for your own protection and good. Do not try to break through these obstacles without knowledge of what you are doing. "Fools rush in where angels fear to tread," remember; and "a little learning is a dangerous thing." When you have reached the stage of development in which it will be safe for you to undertake conscious astral explorations, then will your guide be at hand, and the instruction furnished you by those capable of giving it to you. Do not try to break into the astral without due preparation, and full knowledge, lest you find yourself in the state of the fish who leaped out of the water onto the banks of the stream. Your dream trips are safe; they will increase in variety and clearness, and you will remember more about them--all this before you may begin to try to consciously "go out into the astral" as do the occultists. Be content to crawl before you may walk. Learn to add, multiply, subtract and divide, before you undertake the higher mathematics, algebra, geometry, etc., of occultism.

LESSON XV.

STRANGE ASTRAL PHENOMENA.

There are several phases of astral phenomena other than those mentioned in the preceding chapters, which it will be better for the student to become acquainted with in order to round out his general knowledge of the subject, although the manifestations are comparatively rare, and not so generally recognized in works on this subject.

One of the first of these several phases of astral phenomena is that which may be called Thought-Form Projection. This manifestation comes in the place on the psychic scale just between ordinary clairvoyance on the one hand, and astral body projection on the other. It has some of the characteristics of each, and is often mistaken for one or the other of these phases.

To understand this phenomena, the student should know something regarding the fact that thought frequently takes on astral form, and that these manifestations are known as thought-forms. I have spoken of these in some of the preceding lessons. The ordinary thought-form is quite simple, as a rule, and does not bear any particular resemblance to the sender thereof. But in some cases a person may, consciously or unconsciously, strongly and clearly think of himself as present at some other place, and thus actually create a thought-form of himself at that place, which may be discerned by those having clairvoyant vision. Moreover, this thought-form of himself is connected psychically with himself and affords a channel of psychic information for him. As a rule these thought-forms are only projected by those who have trained their minds and will along occult lines; but occasionally under the stress of strong emotion or desire an ordinary person may focus his psychic power to such an extent that the phenomena is manifested.

Here I will quote from an English investigator of astral phenomena, who has had much experience on that plane. He says: "All students are aware that thought takes form, at any rate upon its own plane, and in the majority of cases upon the astral plane also; but it may not be so generally known that if a man thinks strongly of himself as present at any given place, the form assumed by that particular thought will be a likeness of the thinker himself, which will appear at the place in question. Essentially this form must be composed of the matter of the mental plane, but in very many cases it would draw round itself matter of the astral plane also, and so would approach much nearer to visibility. There are, in fact, many instances in which it has been seen by the person thought of--most probably by means of the unconscious influence emanating from the original thinker. None of the consciousness of the thinker would, however, be included within this thought-form. When once sent out from him, it would normally be a quite separate entity--not indeed absolutely unconnected with its maker, but practically so as far as the possibility of receiving any impression through it is concerned.

"This type of clairvoyance consists, then, in the power to retain so much connection with and so much hold over a newly-created thought-form as will render it possible to receive impressions by means of it. Such impressions as were made upon the form would in this case be transmitted to the thinker--not along an astral telegraph line, but by a sympathetic vibration. In a perfect case of this kind of clairvoyance it is almost as though the seer projected a part of his consciousness into the thought-form, and used it as a kind of outpost, from which observation was possible. He sees almost as well as he would if he himself stood in the place of his thought-form. The figures at which he is looking will appear to him as of life-size and close to hand, instead of tiny and at a distance as in the case of some other forms of clairvoyance; and he will find it possible to shift his point of view if he wishes to do so. Clairaudience is perhaps less frequently associated with this type of clairvoyance than with the others, but its place is to some extent taken by a kind of mental perception of the thoughts and intentions of those who are seen.

"Since the man's consciousness is still in the physical body, he will be able (even when exercising this faculty) to hear and to speak, in so far as he can do this without any distraction of his attention. The moment that the intentness of his thought fails, the whole vision is gone, and he will have to construct a fresh thought-form before he can resume it. Instances in which this kind of sight is possessed with any degree of perfection by untrained people are naturally rarer than in the other types of clairvoyance, because the capacity for mental control required, and the generally finer nature of the forces employed."

I may mention that this particular method is frequently employed by advanced occultists of all countries, being preferred for various reasons. Some of the reasons of this preference as follows: (a) The ability to shift the vision, and to turn around almost as well as in the case of actual astral-body projection--this gives quite an advantage to this method over the method of ordinary clairvoyance; (b) it does away with certain disadvantages of "going out into the astral" in the astral-body, which only trained occultists realize--it gives almost the same results as astral-body clairvoyance, without a number of disadvantages and inconveniences.

In India, especially, this form of clairvoyance is comparatively frequent. This by reason of the fact that the Hindus, as a race, are far more psychic than are those of the Western lands, all else considered; and, besides, there are a much greater number of highly developed occultists there than in the West. Moreover, there is a certain psychic atmosphere surrounding India, by reason of its thousands of years of deep interest in things psychic and spiritual, all of which renders the production of psychic phenomena far easier than in other lands.

In India, moreover, we find many instances of another form of psychic, or astral phenomena. I allude to the production of thought-form pictures which are plainly visible to one or more persons. This phase of psychic phenomena is the real basis for many of the wonder tales which Western travellers bring back with them from India. The wonderful cases of magical appearance of living creatures and plants, and other objects, out of the clear air are the result of this psychic phenomena. That is to say, the creatures and objects are not really produced--they are but astral appearances resulting from the projection of powerful thought-forms from the mind of the magician or other wonder-worker, of whom India has a plentiful supply. Even the ignorant fakirs (I use the word in its true sense, not in the sense given it by American slang)--even these itinerant showmen of psychic phenomena, are able to produce phenomena of this kind which seems miraculous to those witnessing them. As for the trained occultists of India, I may say that their feats (when they deign to produce them) seem to overturn every theory and principle of materialistic philosophy and science. But in nearly every case the explanation is the same--the projection of a strong and clear thought-form on a large scale.

Although I have purposely omitted reference to Hindu psychic phenomena in this book (for the reason given in my Introduction), I find it necessary to quote cases in India in this connection, for the simple reason that there are but few counterparts in the Western world. There are no itinerent wonder-workers of this kind in Western lands, and the trained occultists of the West of course would not consent to perform feats of this kind for the amusement of persons seeking merely sensations. The trained wills of the West are given rather to materializing objectively on the physical plane, creating great railroads, buildings, bridges, etc., from the mental pictures, rather than devoting the same time, energy and will to the production of astral though-forms and pictures. There is a great difference in temperament, as well as a difference in the general psychic atmosphere, between East and West, which serves to explain matters of this kind.

An American writer truly says: "The first principle underlying the whole business of Hindu wonder-working is that of a strong will; and the first necessary condition of producing a magical effect is an increase in the power of thought. The Hindus, owing to that intense love for solitary meditation, which has been one of the most pronounced characteristics from time immemorial, have acquired mental faculties of which we of the Western and younger civilization are totally ignorant. The Hindu has attained a past master's degree in speculative philosophy. He has for years retired for meditation to the silent places in his land, lived a hermit, subdued the body and developed the mind, thus winning control over other minds."

In India, I have seen scenes of far distant places appearing as a mirage in clear air, even the colors being present to the scenes. This, though some what uncommon, was simply a remarkable instance of thought-form projection from the mind of a man highly developed along occult lines. You must remember that in order to produce a picture in the astral, of this kind, the occultist must not only have the power of will and mind to cause such a picture to materialize, but he must also have a remarkable memory for detail in the picture--for nothing appears in the picture unless it has already been pictured in the mind of the mind of the man himself. Such a memory and perception of detail is very rare--in the Western world it is possessed by only exceptional artists; however, anyone may cultivate this perception and memory if he will give the time and care to it that the Hindu magicians do.

You have heard of the Hindu Mango Trick, in which the magician takes a mango seed, plants it in the ground, waves his hands over it, and then causes first a tiny shoot to appear from the surface of the ground, this followed by a tiny trunk, and leaves, which grow and grow, until at last appears a full sized mango tree, which first shows blossoms and then ripe fruit. In short, in a few moments the magician has produced that which Nature require years to do--that is he apparently does this. What he really does is to produce a wonderful thought-form in the astral, from seed stage to tree and fruit stage; the astral picture reproducing perfectly the picture in his own mind. It is as if he were creating a moving picture film-roll in his mind, and then projecting this upon the screen of the air. There is no mango tree there, and never was, outside of the mind of the magician and the minds of his audience.

In the same way, the magician will seem to throw the end of a rope up into the air. It travels far up until the end is lost sight of. Then he sends a boy climbing up after it, until he too disappears from sight. Then he causes the whole thing to disappear, and lo! the boy is seen standing among the audience. The boy is real, of course, but he never left the spot--the rest was all an appearance caused by the mind and will of the magician, pictured in the astral as a thought-form. In the same way the magician will seem to cut the boy into bits, and then cause the severed parts to spring together and reassemble themselves. These feats may be varied indefinitely but the principle is ever the same--thought-form projection.

Western visitors have sought to obtain photographs of these feats of the Hindu magicians, but their plates and films invariably show nothing whatever except the old fakir sitting quietly in the centre, with a peculiar expression in his eyes. This is as might be expected, for the picture exists only in the astral, and is perceived only by the awakened astral senses of those present, which have been stimulated into activity by the power of the magician--by sympathetic vibration, to be exact. Moreover, in certain instances it has been found that the vision is confined to a limited area; persons outside of the limit-ring see nothing, and those moving nearer to the magician lose sight of what they had previously seen. There are scientific reasons for this last fact, which need not be gone into at this place. The main point I am seeking to bring out is that these wonderful scenes are simply and wholly thought-form pictures in the astral, perceived by the awakened astral vision of those present. This to be sure is wonderful enough--but still no miracle has been worked!

I may mention here that these magicians begin their training from early youth. In addition to certain instruction concerning astral phenomena which is handed down from father to son among them they are set to work practicing "visualization" of things previously perceived. They are set to work upon, say, a rose. They must impress upon their memory the perfect picture of the rose--no easy matter, I may tell you. Then they proceed to more difficult objects, slowly and gradually, along well known principles of memory development. Along with this they practice the art of reproducing that which they remember--projecting it in thought-form state. And so the young magician proceeds, from simple to complex things; from easy to difficult; until, finally, he is pronounced fit to give public exhibitions. All this takes years and years--sometimes the boy grows to be a middle-aged man before he is allowed to publicly exhibit his power. Imagine a Western boy or man being willing to study from early childhood to middle-age before he may hope to be able to show what he has been learning! Verily "the East is East, and the West is West"--the two poles of human activity and expression.

Another phase of psychic astral phenomena which should be mentioned, although it is manifested but comparatively seldom, is that which has been called "Telekinesis." By the term "telekinesis" is meant that class of phenomena which manifests in the movement of physical objects without physical contact with the person responsible for the movement. I understand that the term itself was coined by Professor Cowes, with whose works I am not personally familiar. It is derived from the two Greek words TELE, meaning "far off," and KINESIS, meaning "to move."

This class of phenomena is known better in the Western world by reason of its manifestation in spiritualistic circles in the movement of tables, etc.; the knocking or tapping on tables and doors, etc.; all of which are usually attributed to the work of "spirits," but which occultists know are generally produced, consciously or unconsciously, by means of the power in the medium or others present, sometimes both. I would say here that I am not trying to discredit genuine spiritualistic phenomena--I am not considering the same in these lessons. All that I wish to say is that many of the phenomena commonly attributed to "spirits" are really but results of the psychic forces inherent in the living human being.

Under certain conditions there may appear in the case of a person strongly psychic, and also strongly charged with prana, the ability to extend a portion of the astral body to a considerable distance, and to there produce an effect upon some physical object. Those with strong clairvoyant vision may actually perceive this astral extension, under favorable circumstances. They perceive the astral arm of the person stretching out, diminishing in size as it extends (just as a piece of flexible rubber shrinks in diameter as it expands in length) and finally coming in contact with the physical object it wishes to move or strike. Then is seen a strong flow of prana along its length, which (by a peculiar form of concentration) is able to produce the physical effect. I cannot enter into the subject of astral physics at this place, for the subject is far too technical to be treated in lessons designed for general study. I may at least partially explain the phenomenon, however, by saying that the projected astral arm acts in a manner almost precisely like that of an extended physical arm, were such a thing possible in nature.

This astral-body extension produces spirit raps on tables; table-tilting and movement; levitation, or the lifting of solid objects in the air; playing upon musical instruments such as the guitar, accordian, etc. In some cases it is able to actually lift the person himself from the floor, and carry him through the air, in the same way. It may also cause the movement of a pencil in a closed slate, or bit of chalk upon a blackboard. In fact, it may produce almost any form of movement possible to the physical hand. In the case of the levitation of the person himself, the astral arms, and sometimes the legs as well, extend to the floor and push up the physical body into the air, and then propel it along. There are many complex technical details to these manifestations, however, and in a general statement these must be omitted.

Some who are firmly wedded to the spiritistic theory resent the statement of occultists that this form of phenomena may be explained without the necessity of the "spirits." But the best ground for the statement of the occultists is that many advanced occultists are able to produce such phenomena, consciously, by an act of pure will, accompanied by the power of mental picturing. They first picture the astral extension, and then will the projection of the astral and the passage of the prana (or vital force) around the pattern of the mental image. In the case of some very highly developed occultists the astral thought-form of their body becomes so charged with prana that it is able to move physical objects. There are not mere theories, for they may be verified by any occultist of sufficiently high development.

I do not wish to intimate that the mediums are aware of the true nature of this phenomena, and consciously deceive their followers. On the contrary, most of them firmly believe that it is the "spirits" who do the work; unaware that they are unconsciously projecting their astral bodies, charged with prana, and performing the feat themselves. The best mediums, however, will generally tell you that they strongly "wish" that the thing be done, and a little cross-examination will reveal the fact that they generally make a clear mental picture of the actual happening just before it occurs. As I have already stated, however, the best proof is the fact that advanced occultists are able to duplicate the phenomena deliberately, consciously, and at will. I do not think that detracts from the wonder and interest in the so-called "spiritistic" phenomena; on the contrary, I think that it adds to it.

Again invading the realm of the "spirits," I would say that occultists know that many cases of so-called materialization of "spirit-forms" take place by reason of the unconscious projection of the astral body of the medium. Moreover, such a projection of the astral body may take on the appearance of some departed soul, by reason of the mental picture of that person in the mind of the medium. But, it may be asked if the medium has never seen the dead person, how can he or she make a mental picture of him or her. The answer is that the minds of the persons present who knew the dead person tend to influence the appearance of the nebulous spirit form. In fact, in most cases the medium is unable to produce the phenomenon without the psychic assistance of those in the circle. In this case, also, I would say that the advanced occultist is able to duplicate the phenomena at will, as all who have enjoyed the privilege of close acquaintance with such persons are aware.

The fact the medium is usually in a trance condition aid materially in the ease with which the phenomena are produced. With the conscious mind stilled, and the subconscious mind active, the astral phenomena are produced with much less trouble than would be the case if the medium were in the ordinary condition.

Now, I wish to impress upon the minds of those of my readers who have a strong sympathy for the spiritistic teachings that I recognize the validity and genuineness of much of the phenomena of spiritism--I know these things to be true, for that matter; it is not a matter of mere belief on my part. But I also know that much of the so-called spiritistic phenomena is possible without the aid of "spirits," but by, the employment of the psychic astral forces and powers as stated in these lessons. I see no reason for any honest investigator of spiritism to be offended at such statements, for it does not take away from the wonder of the phenomena; and does not discredit the motives and power of the mediums. We must search for truth wherever it is to be found; and we must not seek to dodge the results of our investigations. There is too much wonderful phenomena in spiritism to begrudge the explanation that the occultist offers for certain of its phases.

While I am on the subject of materialization however, I would direct the attention of the student to my little book entitled "The Astral World," in which I have explained briefly the phenomena of those planes of the astral in which dwell the cast-off shells of souls which have moved on to the higher planes of the great astral world. I have there shown that many astral shells or shades, or other astral semi-entities may be materialized, and thus mistaken for the "spirits" of departed friends. I have also explained in the same little book how there are certain powerful thought-forms which may be mistaken for spirit materializations. I have also shown how many a honest medium is really a good clairvoyant, and by reading the records of the astral light is able to give information which seems to come from the departed soul. All of these things should be familiar to the earnest investigator of spiritism, in order that he may be able to classify the phenomena which he witnesses, and to avoid error and disappointment.

In this connection, before passing on to the consideration of other phases of psychic phenomena, I would say that one of the best mediums known to the modern Western world--a medium who has been consulted by eminent men, university professors, psychologists, and others--and whose revelations regarding past, present and future astounded careful and intelligent men of international reputation--this medium at the height of her professional success made a public announcement that she felt compelled, from conscientious motives, to assert that she had come to the conclusion that her message came not from departed "spirits" but rather from some unknown realm of being, brought hither by the exercise of some faculty inherent in her and developed to a high power in her for some reason, which power seem to manifest more effectively when she shut off her ordinary physical faculties and functioned on a plane higher than them. I think that the student of the present lessons will be able to point out the nature of the phenomena manifested by this medium, and also the source of her power. If not, I shall feel disappointed at my work of instruction.

LESSON XVI.

PSYCHIC INFLUENCE; ITS LAWS AND PRINCIPLES

One of the phases of psychic phenomena that actively engage the attention of the student from the very beginning is that which may be called Psychic Influence. By this term is meant the influencing of one mind by another--the effect of one mind over another. There has been much written and said on this phase of the general subject in recent years, but few writers, however, have gone deeply into the matter.

In the first place, most of the writers on the subject seek to explain the whole thing by means of ordinary telepathy. But this is merely a one-sided view of the truth of the matter. For, while ordinary telepathy plays an important part in the phenomena, still the higher form of telepathy, i.e., astral thought-transference, is frequently involved. The student who has followed me in the preceding lessons will understand readily what I mean when I say this, so there is no necessity for repetition on this point at this place.

At this point, however, I must ask the student to consider the idea of psychic vibrations and their inductive power. It is a great principle of occultism, as well as of modern science, that everything is in a state of vibration--everything has its own rate of vibration, and is constantly manifesting it. Every mental state is accompanied by vibration of its own plane: every emotional state or feeling has its own particular rate of vibration. These rates of vibrations manifest just as do the vibrations of musical sound which produce the several notes on the scale, one rising above the other in rate of vibration. But the scale of mental and emotional states is far more complex, and far more extended than is the musical scale; there are thousands of different notes, and half-notes, on the mental scale. There are harmonies and discords on that scale, also.

To those to whom vibrations seem to be something merely connected with sound-waves, etc., I would say that a general and hasty glance at some elementary work on physical science will show that even the different shades, hues and tints of the colors perceived by us arise from different rates of vibrations. Color is nothing more than the result of certain rates of vibrations of light recorded by our senses and interpreted by our minds. From the low vibrations of red to the high vibrations of violet, all the various colors of the spectrum have their own particular rate of vibration. And, more than this, science knows that below the lowest red vibrations, and above the highest violet vibrations, there are other vibrations which our senses are unable to record, but which scientific instruments register. The rays of light by which photographs are taken are not perceived by the eye. There are a number of so-called chemical rays of light which the eye does not perceive, but which may be caught by delicate instruments. There is what science has called "dark light," which will photograph in a room which appears pitch dark to the human sight.

Above the ordinary scale of light vibrations are the vibrations of the X-Rays and other fine forces--these are not perceived by the eye, but are caught by delicate instruments and recorded. Moreover, though science has not as yet discovered the fact, occultists know that the vibrations of mental and emotional states are just as true and regular as are those of sound or light, or heat. Again, above the plane of the physical vibrations arising from the brain and nervous system, there are the vibrations of the astral counterparts of these, which are much higher in the scale. For even the astral faculties and organs, while above the physical, still are under the universal rule of vibration, and have their own rate thereof. The old occult axiom: "As above, so below; as below, so above" is always seen to work out on all planes of universal energy.

Closely following this idea of the universality of vibrations, and intimately connected therewith, we have the principle of "induction," which is likewise universal, and found manifesting on all planes of energy. "What is induction?" you may ask. Well, it is very simple, or very complex--just as you may look at it. The principle of induction (on any plane) is that inherent quality or attribute of energy by which the manifestation of energy tends to reproduce itself in a second object, by setting up corresponding vibrations therein, though without direct contact of the two objects.

Thus, heat in one object tends to induce heat in another object within its range of induction--the heated object "throws off" heat vibrations which set up corresponding vibrations in the near-by second object and make it hot. Likewise, the vibrations of light striking upon other objects render them capable of radiating light. Again, a magnet will induce magnetism in a piece of steel suspended nearby, though the two objects do not actually touch, each other. An object which is electrified will by induction electrify another object situated some distance away. A note sounded on the piano, or violin, will cause a glass or vase in some distant part of the room to vibrate and "sing," under certain conditions. And, so on, in every form or phase of the manifestation of energy do we see the principle of induction in full operation and manifestation.

On the plane of ordinary thought and emotion, we find many instances of this principle of induction. We know that one person vibrating strongly with happiness or sorrow, cheerfulness or anger, as the case may be fends to communicate his feeling and emotions, state to those with whom he comes in contact. All of you have seen a whole room full of persons affected and influenced in this way, under certain circumstances. You have also seen how a magnetic orator, preacher, singer or actor is able to induce in his audience a state of emotional vibration corresponding to that manifested by himself. In the same manner the "mental atmospheres" of towns, cities, etc., are induced.

A well-known writer on this subject has truthfully told us: "We all know how great waves of feeling spread over a town, city or country, sweeping people off their balance. Great waves of political enthusiasm, or war-spirit, or prejudice for or against certain persons, sweep over places and cause men to act in a manner that they will afterward regret when they come to themselves and consider their acts in cold blood. They will be swayed by demagogues or magnetic leaders who wish to gain their votes or patronage; and they will be led into acts of mob violence, or similar atrocities, by yielding to these waves of contagious thought. On the other hand, we all know how great waves of religious feeling sweep over a community upon the occasion of some great 'revival' excitement or fervor."

These things being perceived, and recognized as true, the next question that presents itself to the mind of the intelligent student is this: "But what causes the difference in power and effect between the thought and feeling-vibrations of different persons?" This question is a valid one, and arises from a perception of the underlying variety and difference in the thought vibrations of different persons. The difference, my students, is caused by three principal facts, viz., (1) difference in degree of feeling; (2) difference in degree of visualization; and (3) difference in degree of concentration. Let us examine each of these successively, so as to get at the underlying principle.

The element of emotional feeling is like the element of fire in the production of steam. The more vivid and intense the feeling or emotion, the greater the degree of heat and force to the thought wave or vibratory stream projected. You will begin to see why the thought vibrations of those animated and filled with strong desire, strong wish, strong ambition, etc., must be more forceful than those of persons of the opposite type.

The person who is filled with a strong desire, wish or ambition, which has been fanned into a fierce blaze by attention, is a dynamic power among other persons, and his influence is felt. In fact, it may be asserted that as a general rule no person is able to influence men and things unless he have a strong desire, wish or ambition within him. The power of desire is a wonderful one, as all occultists know, and it will accomplish much even if the other elements be lacking; while, in proper combination with other principles it will accomplish wonders. Likewise, a strong interest in a thing will cause a certain strength to the thought-vibrations connected therewith. Interest is really an emotional feeling, though we generally think of it as merely something connected with the intellect. A cold intellectual thought has very little force, unless backed up by strong interest and concentration. But any intellectual thought backed up with interest, and focused by concentration, will produce very strong thought vibrations, with a marked inductive power.

Now, let us consider the subject of visualization. Every person knows that the person who wishes to accomplish anything, or who expects to do good work along any line, must first know what he wishes to accomplish. In the degree that he is able to see the thing in his mind's eye--to picture the thing in his imagination--in that degree will he tend to manifest the thing itself in material form and effect.

Sir Francis Galton, an eminent authority upon psychology, says on this point: "The free use of a high visualizing faculty is of much importance in connection with the higher processes of generalized thought. A visual image is the most perfect form of mental representation wherever the shape, position, and relations of objects to space are concerned. The best workmen are those who visualize the whole of what they propose to do before they take a tool in their hands. Strategists, artists of all denominations, physicists who contrive new experiments, and, in short, all who do not follow routine, have need of it. A faculty that is of importance in all technical and artistic occupations, that gives accuracy to our perceptions and justice to our generalizations, is starved by lazy disuse instead of being cultivated judiciously in such a way as will, on the whole, bring best return. I believe that a serious study of the best way of developing and utilizing this faculty, without prejudice to the practice of abstract thought in symbols, is one of the pressing desirata in the yet unformed science of education."

Not only on the ordinary planes is the forming of strong mental images important and useful, but when we come to consider the phenomena of the astral plane we begin to see what an important part is played there by strong mental images or visualized ideas. The better you know what you desire, wish or aspire to, the stronger will be your thought vibrations of that thing, of course. Well, then, the stronger that you are able to picture the thing in your mind--to visualize it to yourself--the stronger will be your actual knowledge and thought-form of that thing. Instead of your thought vibrations being grouped in nebulous forms, lacking shape and distinct figure, as in the ordinary case; when you form strong, clear mental images of what you desire or wish to accomplish, then do the thought vibrations group themselves in clear, strong distinct forms. This being done, when the mind of other persons are affected by induction they get the clear idea of the thought and feeling in your mind, and are strongly influenced thereby.

A little later on, I shall call your attention to the Attractive Power of Thought. But at this point I wish to say to you that while thought certainly attracts to you the things that you think of the most, still the power of the attraction depends very materially upon the clearness and distinctness of the mental image, or thought visualization, of the desired thing that you have set up in your mind. The nearer you can actually see the thing as you wish it to happen, even to the general details, the stronger will be the attractive force thereof. But, I shall leave the discussion of this phase of the subject until I reach it in its proper order. For the present, I shall content myself with urging upon you the importance of a clear mental image, or visualized thought, in the matter of giving force and direction to the idea induced in the minds of other persons. In order for the other persons to actually perceive clearly the idea or feeling induced in them, it is necessary that the idea or feeling be strongly visualized in the mind originating it; that is the whole thing in one sentence.

The next point of importance in thought-influence by induction, is that which is concerned with the process of concentration. Concentration is the act of mental focusing, or bringing to a single point or centre. It is like the work of the sun-glass that converges the rays of the sun to a single tiny point, thus immensely increasing its heat and power. Or, it is like the fine point of a needle that will force its way through where a blunt thing cannot penetrate. Or, it is like the strongly concentrated essence of a chemical substance, of which one drop is as powerful as one pint of the original thing. Think of the concentrated power of a tiny drop of attar of roses--it has within its tiny space the concentrated odor of thousands of roses; one drop of it will make a pint of extract, and a gallon of weaker perfumery! Think of the concentrated power in a lightning flash, as contrasted with the same amount of electricity diffused over a large area. Or, think of the harmless flash of a small amount of gunpowder ignited in the open air, as contrasted with the ignition of the same amount of powder compelled to escape through the small opening in the gun-barrel.

The occult teachings lay great stress upon this power of mental concentration. All students of the occult devote much time and care to the cultivation of the powers of concentration, and the development of the ability to employ them. The average person possesses but a very small amount of concentration, and is able to concentrate his mind for but a few moments at a time. The trained thinker obtains much of his mental power from his acquired ability to concentrate on his task. The occultist trains himself in fixing his concentrated attention upon the matter before him, so as to bring to a focal centre all of his mental forces.

The mind is a very restless thing, and is inclined to dance from one thing to another, tiring of each thing after a few moment's consideration thereof. The average person allows his involuntary attention to rest upon every trifling thing, and to be distracted by the idlest appeals to the senses. He finds it most difficult to either shut out these distracting appeals to the senses, and equally hard to hold the attention to some uninteresting thing. His attention is almost free of control by the will, and the person is a slave to his perceptive powers and to his imagination, instead of, being a master of both.

The occultist, on the contrary, masters his attention, and controls his imagination. He forces the one to concentrate when he wishes it to do so; and he compels the latter to form the mental images he wishes to visualize. But this a far different thing from the self-hypnotization which some persons imagine to be concentration. A writer on the subject has well said: "The trained occultist will concentrate upon a subject or object with a wonderful intensity, seemingly completely absorbed in the subject or object before him, and oblivious to all else in the world. And yet, the task accomplished, or the given time expired, he will detach his mind from the object and will be perfectly fresh, watchful and wide-awake to the next matter before him. There is every difference between being controlled by involuntary attention, which is species of self-hypnotization, and the control of the attention, which is an evidence of mastery." An eminent French psychologist once said: "The authority of the attention is subject to the superior authority of the Ego. I yield it, or I withhold it, as I please. I direct it in turn to several points. I concentrate it upon each point, as long as my will can stand the effort."

In an earlier lesson of this series, I have indicated in a general way the methods whereby one may develop and train his powers of concentration. There is no royal road to concentration; it may be developed only by practice and exercise. The secret consists in managing the attention, so as to fix it upon a subject, no matter how uninteresting; and to hold it there for a reasonable length of time. Practice upon some disagreeable study or other task is good exercise, for it serves to train the will in spite of the influence of more attractive objects or subjects. And this all serves to train the will, remember; for the will is actively concerned in every act of voluntary attention. In fact, attention of this kind is one of the most important and characteristic acts of the will.

So, as you see, in order to be successful in influencing the minds of others by means of mental induction, you must first cultivate a strong feeling of interest in the idea which you wish to induce in the other person, or a strong desire to produce the thing. Interest and desire constitute the fire which generates the stream of will from the water of mind, as some occultists have stated it. Secondly, you must cultivate the faculty of forming strong and clear mental images of the idea or feeling you wish to so induce; you must learn to actually "see" the thing in your imagination, so as to give the idea strength and clearness. Thirdly, you must learn to concentrate your mind and attention upon the idea or feeling, shutting out all other ideas and feelings for the time being; thus you give concentrated force and power to the vibrations and thought-forms which you are projecting.

These three principles underlie all of the many forms of mental induction, or mental influence. We find them in active operation in cases in which the person is seeking to attract to himself certain conditions, environment, persons, things, or channels of expression, by setting into motion the great laws of mental attraction. We see them also employed when the person is endeavoring to produce an effect upon the mind of some particular person, or number of persons. We see them in force in all cases of mental or psychic healing, under whatever form it may be employed. In short, these are general principles, and must therefore underlie all forms and phases of mental or psychic influence. The sooner the student realizes this fact, and the more actively does he set himself to work in cultivating and developing these principles within himself, the more successful and efficient will he become in this field of psychic research and investigation. It is largely in the degree of the cultivation of these three mental principles that the occultist is distinguished from the ordinary man.

It may be that you are not desirous of cultivating or practicing the power of influencing other persons psychically. Well, that is for you to decide for yourself. At any rate, you will do well to develop yourselves along these lines, at least for self-protection. The cultivation of these three mental principles will tend to make you active and positive, psychically, as contrasted with the passive, negative mental state of the average person. By becoming mentally active and positive you will be able to resist any psychic influence that may be directed toward yourself, and to surround yourself with a protective aura of positive, active mental vibrations.

And, moreover, if you are desirous of pursuing your investigations of psychic and astral phenomena, you will find it of great importance to cultivate and develop these three principles in your mind. For, then you will be able to brush aside all distracting influences, and to proceed at once to the task before you, with power, clearness and strength of purpose and method.