text:
Clairvoyance (Leadbeater)/Chapter 2

SIMPLE CLAIRVOYANCE: FULL We have defined this as a mere opening of etheric or astral sight, which enables the possessor to see whatever may be present around him on corresponding levels, but is not usually accompanied by the power of seeing anything at a great distance or of reading either the past or the future. It is hardly possible altogether to exclude these latter faculties, for astral sight necessarily has considerably greater extension than physical, and fragmentary pictures of both past and future are often casually visible even to clairvoyants who do not know how to seek specially for them; but there is nevertheless a very real distinction between such incidental glimpses and the definite power of projection of the sight either in space or time.

We find among sensitive people all degrees of this kind of clairvoyance, from that of the man who gets a vague impression which hardly deserves the name of sight at all, up to the full possession of etheric and astral vision respectively. Perhaps the simplest method will be for us to begin by describing what would be visible in the case of this fuller development of the power, as the cases of its partial possession will then be seen to fall naturally into their places.

Let us take the etheric vision first. This consists simply, as has already been said, in susceptibility to a far larger series of physical vibrations than ordinary, but nevertheless its possession brings into view a good deal to which the majority of the human race still remains blind. Let us consider what changes its acquisition produces in the aspect of familiar objects, animate and inanimate, and then see to what entirely new factors it introduces us. But it must be remembered that what I am about to describe is the result of the full and perfectly-controlled possession of the faculty only, and that most of the instances met with in real life will be likely to fall far short of it in one direction or another.

The most striking change produced in the appearance of inanimate objects by the acquisition of this faculty is that most of them become almost transparent, owing to the difference in wavelength of some of the vibrations to which the man has now become susceptible. He finds himself capable of performing with the utmost ease the proverbial feat of "seeing through a brick wall," for to his newly-acquired vision the brick wall seems to have a consistency no greater than that of a light mist. He therefore sees what is going on in an adjoining room almost as though no intervening wall existed; he can describe with accuracy the contents of a locked box, or read a sealed letter; with a little practice he can find a given passage in a closed book. This last feat, though perfectly easy to astral vision, presents considerable difficulty to one using etheric sight, because of the fact that each page has to be looked at through all those which happen to be superimposed upon it.

It is often asked whether under these circumstances a man sees always with this abnormal sight, or only when he wishes o do so. The answer is that if the faculty is perfectly developed it will be entirely under his control, and he can use that or his more ordinary vision at will. He changes from one to the other as readily and naturally as we now change the focus of our eyes when we look up from our book to follow the motions of some object a mile away. It is, as it were, a focusing of consciousness on the one or the other aspect of what is seen: and though the man would have quite clearly in his view the aspect upon which his attention was for the moment fixed, he would always be vaguely conscious of the other aspect too, just as when we focus our sight upon any object held in our hands we yet vaguely see the opposite wall of the room as a background.

Another curious change, which comes from the possession of this sight, is that the solid ground upon which the man walks becomes to a certain extent transparent to him, so that he is able to see down into it to a considerable depth, much as we can now see into fairly clear water. This enables him to watch a creature burrowing underground, to distinguish a vein of coal or of metal if not too far below the surface, and so on.

The limit of etheric sight when looking through solid matter appears to be analogous to that imposed upon us when looking through water or mist. We cannot see beyond a certain distance, because the medium through which we are looking is not perfectly transparent.

The appearance of animate objects is also considerably altered for the man who has increased his visual powers to this extent. The bodies of men and animals are for him in the main transparent, so that he can watch the action of the various internal organs, and to some extent diagnose some of their diseases.

The extended sight also enables him to perceive, more or less clearly, various classes of creatures, elemental and otherwise, whose bodies are not capable of reflecting any of the rays within the limit of the spectrum as ordinarily seen. Among the entities so seen will be some of the lower orders of nature-spirits — those whose bodies are composed of the denser etheric matter. To this class belong nearly all the fairies, gnomes, and brownies, about whom there are still so many stories remaining among Scotch and Irish mountains and in remote country places all over the world.

The vast kingdom of nature-spirits is in the main an astral kingdom, but still there is a large section of it which appertains to the etheric part of the physical plane, and this section, of course, is much more likely to come within the ken of ordinary people than the others. Indeed, in reading the common fairy stories one frequently comes across distinct indications that it is with this class that we are dealing. Any student of fairy lore will remember how often mention is made of some mysterious ointment or drug, which when applied to a man's eyes enables him to see the members of the fairy commonwealth whenever he happens to meet them.

The story of such an application and its results occurs so constantly and comes from so many different parts of the world that there must certainly be some truth behind it, as there always is behind really universal popular tradition. Now no such anointing of the eyes alone could by any possibility open a man's astral vision, though certain ointment rubbed over the whole body will very greatly assist the astral body to leave the physical in full consciousness — a fact the knowledge of which seems to have survived even to mediaeval times, as will be seen from the evidence given at some of the trials for witchcraft. But the application to the physical eye might very easily so stimulate its sensitiveness as to make it susceptible to some of the etheric vibrations.

The story frequently goes on to relate how when the human being who has used this mystical ointment betrays his extended vision in some way to a fairy, the latter strikes or stabs him in the eye, thus depriving him not only of the etheric sight, but of that of the denser physical plane as well. (See The Science of Fairy Tales by E. S. Hartlane, in the "Contemporary Science" series — or indeed almost any extensive collection of fairy stories.) If the sight acquired had been astral, such a proceeding would have been entirely unavailing, for no injury to the physical apparatus would affect an astral faculty; but if the vision produced by the ointment were etheric, the destruction of the physical eye would in most cases at once distinguish it, since that is the mechanism by means of which it works.

Anyone possessing this sight of which we are speaking would also be able to perceive the etheric double of man; but since this is so nearly identical in size with the physical, it would hardly be likely to attract his attention unless it were partially protected in trance or under the influence of anaesthetics. After death, when it withdraws entirely from the dense body, it would be clearly visible to him, and he would frequently see it hovering over newly-made graves as he passed through a church yard or cemetery. If he were to attend a spiritualistic séance he would see the etheric matter oozing out from the side of the medium, and could observe the various ways in which the communicating entities make use of it.

Another fact which could hardly fail soon to thrust itself upon his notice would be the extension of his perception of colour. He would find himself able to see several entirely new colours, not in the least resembling any of those included in the spectrum as we at present know it, and therefore of course quite indescribable in any terms at our command. And not only would he see new objects that were wholly of these new colours, but he would also discover that modifications had been introduced into the colour of many objects with which he was quite familiar, according to whether they had or had not some tinge of these new hues intermingled with the old. So that two surfaces of colour which to ordinary eyes appeared to match perfectly would often present distinctly different shades to his keener sight.

We have now touched upon some of the principal changes which would be introduced into a man's world when he gained etheric sight; and it must always be remembered that in most cases a corresponding change would at the same time be brought about in his other senses also, so that he would be capable of hearing, and perhaps even of feeling, more than most of those around him. Now supposing that in addition to this he obtained the sight of the astral plane, what further changes would be observable?

Well, the changes would be many and great; in fact, a whole new world would open before his eyes. Let us consider its wonders briefly in the same order as before, and see first what difference there would be in the appearance of inanimate objects. On this point I may begin by quoting a recent quaint answer given in The Vâhan.

"There is a distinct difference between etheric sight and astral sight, and it is the latter which seems to correspond to the fourth dimension.

"The easiest way to understand he difference is to take an example. If you looked at a man with both the sights in turn, you would see the buttons at the back of his coat in both cases; only if you used etheric sight you would see them through him, and would see the shank-side as nearest to you, but if you looked astrally, you would see it not only like that, but just as if you were standing behind the man as well.

"Or if you were looking etherically at a wooden cube with writing on all its sides, it would be as though the cube were glass, so that you could see through it, and you would see the writing on the opposite side all backwards, while that on the right and left sides would not be clear to you at all unless you moved, because you see it edgewise. But if you looked at it astrally you would see all the sides at once, and all the right way up, as though the whole cube had been flattened out before you, and you would see every particle of the inside as well — not through the others, but all all flattened out. You would be looking at it from another direction, at right angles to all the directions that we know.

"If you look at the back of a watch etherically you see all the wheels through it, and the face through them, but backwards; if you look at it astrally, you see the face right way up and all the wheels lying separately, but nothing on the top of anything else."

Here we have at once the keynote, the principal factor of the change; the man is looking at everything from an absolutely new point of view, entirely outside of anything that he has ever imagined before. He has no longer the slightest difficulty in reading any page in a closed book, because he is not now looking at it through all the other pages before it or behind it, but is looking straight down upon it as though it were the only page to be seen. The depth at which a vein of metal or of coal may lie is no longer a barrier to his sight of it, because he is not now looking through the intervening depth of earth at all. The thickness of a wall, or the number of walls intervening between the observer and the object, would make a great deal of difference to the clearness of the etheric sight; they would make no difference whatever to the astral sight, because on the astral plane they would not intervene between the observer and the object. Of course that sounds paradoxical and impossible, and it is quite inexplicable to a mind not specially trained to grasp the idea; yet it is none the less absolutely true.

This carries us straight into the middle of the much-vexed question of the fourth dimension — a question of the deepest interest, though one that we cannot pretend to discuss in the space at our disposal. Those who wish to study it as it deserves are recommended to begin with Mr. C. H. Hinton's Scientific Romances or Dr. A. T. Schofield's Another World, and then follow on with the former author's larger work A New Era of Thought. Mr. Hinton not only claims to be able himself to grasp mentally some of the simpler fourth dimensional figures, but also states that anyone who will take the trouble to follow out his directions may with perseverance acquire that mental grasp likewise. I am not certain that the power to do this is within the reach of everyone, as he thinks, for it appears to me to require considerable mathematical ability; but I can at any rate bear witness that he tesseract or fourth-dimensional cube which he describes is a reality, for it is quite a familiar figure upon the astral plane.

(He has now perfected a new method of representing the several dimensions by colours instead of by arbitrary written symbols. He states that his will very much simplify the study, as the reader will be able to distinguish instantly by sight any part or feature of the tesseract. A full description of this new method, with plates, is said to be ready for the press, and is expected to appear within a year, so that intending students of this fascinating subject might do well to await its publication). I know that Madame Blavatsky, in alluding to the theory of the fourth dimension, has expressed an opinion that it is only a clumsy way of stating the idea of the entire permeability of matter, and that Mr. W. T. Stead has followed along the same lines, presenting the conception to his readers under the name of throughth. Careful, oft-repeated and detailed investigation does, however, seem to show quite conclusively that this explanation does not cover all the facts. It is a perfect description of etheric vision, but the further and quite different idea of the fourth dimension as expounded by Mr. Hinton is the only one which gives any kind of explanation down here of the constantly-observed facts of astral vision. I would therefore venture deferentially to suggest that, when Madame Blavatsky wrote as she did, she had in mind etheric vision and not astral, and that the extreme applicability of the phrase to this other and higher faculty, of which she was not at the moment thinking, did not occur to her.

The possession of this extraordinary and scarcely expressible power, then, must always be borne in mind through all that follows. It lays every point in the interior of every solid body absolutely open to the gaze of the seer, just as every point in the interior of a circle lies open to the gaze of a man looking down upon it.

But even this is by no means all that it gives to its possessor. He see not only the inside as well as the outside of every object, but also its astral counterpart. Every atom and molecule of physical matter has its corresponding astral atoms and molecules, and the mass which is built up out of these is clearly visible to our clairvoyant. Usually the astral part of any object projects somewhat beyond the physical part of it, and thus metals, stones and other things are seen surrounded by an astral aura.

It will be seen at once that even in the study of inorganic matter a man gains immensely by the acquisition of this vision. Not only does he see the astral part of the object at which he looks, which before was wholly hidden from him; not only does he see much more of its physical constitution than he did before, but even what was visible to him before is now seen much more clearly and truly. A moment's consideration will show that his new vision approximates much more closely to true perception than does physical sight. For example, if he looks astrally at a glass cube, its sides will all appear equal, as we know they really are, whereas on the physical plane he sees the further side in perspective — that is, it appears smaller than the nearer side, which is, of course, a mere illusion due to his physical limitations.

When we come to consider the additional facilities which it offers in the observation of animate objects we see still more clearly the advantages of the astral vision. It exhibits to the clairvoyant the aura of plants and animals, and thus in the case of the latter their desires and emotions, and whatever thoughts they may have, are all plainly shown before his eyes.

But it is in dealing with human beings that he will most appreciate the value of this faculty, for he will often be able to help them far more effectually when he guides himself by the information which it gives him.

He will be able to see the aura as far up as the astral body, and though that leaves all the higher part of a man still hidden from his gaze, he will nevertheless find it possible by careful observation to learn a good deal about the higher part form what is within his reach. His capacity of examining the etheric double will give him considerable advantage in locating and classifying any defects or diseases of the nervous system, while from the appearance of the astral body he will be at once aware of all the emotions, passions, desires and tendencies of the man before him, and even of very many of his thoughts also.

As he looks at a person he will see him surrounded by the luminous mists of the astral aura, flashing with all sorts of brilliant colours, and constantly changing in hue and brilliancy with every variation of the person's thoughts and feelings. He will see this aura flooded with the beautiful rose-colour of pure affection, the rich blue of devotional feeling, the hard, dull brown of selfishness, the deep scarlet of angers, the horrible lurid red of sensuality, the livid grey of fear, the black clouds of hatred and malice, or any of the other hundredfold indications so easily to be read in it by a practiced eye; and thus it will be impossible for any persons to conceal from him the real state of their feelings on any subject.

These varied indications of the aura are of themselves a study of very deep interest, but I have no space to deal with them in detail here. A much fuller account of them, together with a number of coloured illustrations, will be found in my pamphlet on The Aura and the larger work on the subject Man, Visible and Invisible.

Not only does the astral aura show him the temporary result of the emotion passing through it at the moment, but it also gives him, by the arrangement and proportion of its colours when in a condition of comparative rest, a clue to the general disposition and character of its owner. For the astral body is the expression of as much of the man as can be manifested on that plane, so that from what is seen in it much more which belongs to higher planes may be inferred with considerable certainty.

In this judgment of character our clairvoyant will be much helped by so much of the person's thought as expresses itself on the astral plane, and consequently comes within his purview. The true home of thought is on the devachanic (mental) plane, and all thought first manifests itself there as a vibration of the mind-body. But if it be in any way a selfish thought, or if it be connected in any way with an emotion or a desire, it immediately descends into the astral plane, and takes to itself a visible form of astral matter.

In the case of the majority of men almost all thought would fall under one or other of these heads, so that practically the whole of their personality would like clearly before friend's astral vision, since their astral bodies and the thought-forms constantly radiating from them would be to him as an open book in which their characteristics were writ so largely that he who ran might read. Anyone wishing to gain some idea as to how the thought-forms present themselves to clairvoyant vision may satisfy themselves to some extent by examining the illustrations accompanying Mrs. Besant's valuable article on Thought Forms in Lucifer of September 1896.

We have seen something of the alteration in the appearance of both animate and inanimate objects when viewed by one possessed of full clairvoyant sight as far as the astral plane is concerned; let us now consider what entirely new objects he will see. He will be conscious of a far greater fulness in nature in many directions, but chiefly his attention will be attracted by the living denizens of this new world. No detailed account of them can be attempted within the space at our disposal; for that the reader is referred to No.5 (The Astral Plane) of the Theosophical Manuals. Here we can do no more than barely enumerate a few classes only of the vast hosts of astral inhabitants.

He will be impressed by the protean forms of the ceaseless tide of elemental essence, ever swirling around him, menacing often, yet always retiring before a determined effort of the will; he will marvel at the enormous army of entities temporarily called out of this ocean into separate existence by the thoughts and wishes of man, whether good or evil. He will watch the manifold tribes of the nature-spirits at their work or at their play; he will sometimes be able to study with ever-increasing delight the magnificent evolution of some of the lower orders of the glorious kingdom of the Devas, which corresponds approximately to the angelic host of Christian terminology.

But perhaps of even keener interests to him than any of these will be the human denizens of the astral world, and he will find them divisible into two great classes — those whom we call the living, and those others, most of them infinitely more alive, whom we so foolishly misname the dead. Among the former he will find here and there one wide awake and fully conscious, perhaps sent to bring him some message, or examining him keenly to see what progress he is making; while the majority of his neighbours, when away from their physical bodies during sleep, will drift idly by, so wrapped up in their own cogitations as to be practically unconscious of what is going on around them.

Among the great host of the recently dead he will find all degrees of consciousness and intelligence, and all shades of character — for death, which seems to our limited vision so absolute a change, in reality alters nothing of the man himself. On the day after his death he is precisely the same man as he was the day before it, with the same disposition, the same qualities, the same virtues and vices, save only that he has cast aside his physical body; but the loss of that no more makes him in any way a different man than would the removal of an overcoat. So among the dead our student will find men intelligent and stupid, kind-hearted and morose, serious and frivolous, spiritually-minded and sensually-minded, just as among the living.

Since he can not only see the dead, but speak with them, he can often be of very great use to them, and give them information and guidance which is of the utmost value to them. Many of them are in a condition of great surprise and perplexity, and sometimes even of acute distress, because they the facts of the next world so unlike the childish legends which are all that popular religion in the West has to offer with reference to this transcendently important subject; and therefore a man who understands this new world and can explain matters is distinctly a friend in need.

In many other ways a man who fully possesses this faculty may be of use to the living as well as to the dead; but this side of the subject I have already written in my little book on Invisible Helpers. In addition to astral entities he will see astral corpses - shades and shells in all stages of decay; but these need only be just mentioned here, as the reader desiring a further account of them will find it in our third (Death — and After?) and fifth (The Astral Plane) manuals.

Another wonderful result which the full enjoyment of astral clairvoyance brings to a man is that he has no longer any break in consciousness. When he lies down at night he leaves his physical body to the rest which it requires, while he goes about his business in the far more comfortable astral vehicle. In the morning he returns to and re-enters his physical body, but without any loss of consciousness or memory between the two states, and thus he is able to live, as it were, a double life which yet is one, and to be usefully employed during the whole of it, instead of losing one-third of his existence in blank unconsciousness.

Another strange power of which he may find himself in possession (though its full control belongs rather to the still higher devachanic — mental — faculty) is that of magnifying at will the minutest physical or astral particle to any desired size, as though by a microscope — though no microscope ever made or ever likely to be made possesses even a thousandth part of this psychic magnifying power. By its means the hypothetical molecule and atom postulated by science becomes visible and living realities to the occult student, and on this closer examination he finds them to be much more complex in their structure than the scientific man has yet realized them to be. It also enables him to follow with the closest attention and the most lively interest all kinds of electrical, magnetic, and other etheric action; and when some of the specialists in these branches of science are able to develop the power to see those things whereof they write so facilely, some very wonderful and beautiful revelations may be expected.

This is one of the siddhis or powers described in Oriental books as accruing to the man who devotes himself to spiritual development, though the name under which it is there mentioned might not be immediately recognizable. It is referred to as "the power of making oneself large or small at will", and the reason of a description which appears so oddly to reverse the fact is that in reality the method by which this feat is performed is precisely that indicate in these ancient books. It is by the use of temporary visual machinery of inconceivable minuteness that the world of the infinitely little is so clearly seen; and in the same way (or rather in the opposite way) it is by temporarily enormously increasing the size of the machinery used that it becomes possible to increase the breadth of one's view — in the physical sense as well as, let us hope, in the moral — far beyond anything that science has ever dreamt of as possible for man. So that the alteration in size is really in the vehicle of the student's consciousness, and not in anything outside of himself; and the old Oriental book has, after all, put the case more accurately than we.

Psychometry and second-sight in excelsis would also be among the faculties which our friend would find at his command; but those will be more fitly dealt with under a later heading, since in almost all their manifestations they involve clairvoyance either in space or in time.

I have now indicated, though only in the roughest outlines, what a trained student, possessed of full astral vision, would see in the immensely wider world to which that vision introduced him; but I have said nothing of the stupendous change in his mental attitude which comes from the experiential certainty as to the existence of the soul, its survival after death, the action of the law of karma, and other points of equally paramount importance. The difference between even the profoundest intellectual conviction and the precise knowledge gained by direct personal experience must be felt in order to be appreciated.

title: Clairvoyance (Leadbeater)/Chapter 2


text:
Tirukural/Chapter 56

551 Than one who plies the murderer's trade, more cruel is the king Who all injustice works, his subjects harassing.

The king who gives himself up to oppression and acts unjustly (towards his subjects) is more cruel than the man who leads the life of a murderer.

552 As 'Give' the robber cries with lance uplift, So kings with sceptred hand implore a gift.

The request (for money) of him who holds the sceptre is like the word of a highway robber who stands with a weapon in hand and says "give up your wealth".

553 Who makes no daily search for wrongs, nor justly rules, that king Doth day by day his realm to ruin bring.

The country of the king who does not daily examine into the wrongs done and distribute justice, will daily fall to ruin.

554 Whose rod from right deflects, who counsel doth refuse, At once his wealth and people utterly shall lose.

The king, who, without reflecting (on its evil consequences), perverts justice, will lose at once both his wealth and his subjects.

555 His people's tears of sorrow past endurance, are not they Sharp instruments to wear the monarch's wealth away?

Will not the tears, shed by a people who cannot endure the oppression which they suffer (from their king), become a saw to waste away his wealth ?

556 To rulers' rule stability is sceptre right; When this is not, quenched is the rulers' light.

Righteous government gives permanence to (the fame of) kings; without that their fame will have no endurance.

557 As lack of rain to thirsty lands beneath, Is lack of grace in kings to all that breathe.

As is the world without rain, so live a people whose king is without kindness.

558 To poverty it adds a sharper sting, To live beneath the sway of unjust king.

Property gives more sorrow than poverty, to those who live under the sceptre of a king without justice.

559 Where king from right deflecting, makes unrighteous gain, The seasons change, the clouds pour down no rain.

If the king acts contrary to justice, rain will become unseasonable, and the heavens will withhold their showers.

560 Where guardian guardeth not, udder of kine grows dry, And Brahmans' sacred lore will all forgotten lie. If the guardian (of the country) neglects to guard it, the produce of the cows will fail, and the men of six duties viz., the Brahmins will forget the vedas.

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title: Tirukural/Chapter 56


text:
Tirukural/Chapter 57

561 Who punishes, investigation made in due degree, So as to stay advance of crime, a king is he. He is a king who having equitably examined (any injustice which has been brought to his notice), suitably punishes it, so that it may not be again committed.

562 For length of days with still increasing joys on Heav'n who call, Should raise the rod with brow severe, but let it gently fall.

Let the king, who desires that his prosperity may long remain, commence his preliminary enquires with strictness, and then punish with mildness.

563 Where subjects dread of cruel wrongs endure, Ruin to unjust king is swift and sure.

The cruel-sceptred king, who acts so as to put his subjects in fear, will certainly and quickly come to ruin.

564 'Ah! cruel is our king', where subjects sadly say, His age shall dwindle, swift his joy of life decay. The king who is spoken of as cruel will quickly perish; his life becoming shortened.

565 Whom subjects scarce may see, of harsh forbidding countenance; His ample wealth shall waste, blasted by demon's glance.

The great wealth of him who is difficult of access and possesses a sternness of countenance, is like that which has been obtained by a devil.

566 The tyrant, harsh in speach and hard of eye, His ample joy, swift fading, soon shall die.

The abundant wealth of the king whose words are harsh and whose looks are void of kindness, will instantly perish instead of abiding long, with him.

567 Harsh words and punishments severe beyond the right, Are file that wears away the monarch's conquering might.

Severe words and excessive punishments will be a file to waste away a king's power for destroying (his enemies).

568 Who leaves the work to those around, and thinks of it no more; If he in wrathful mood reprove, his prosperous days are o'er!

The prosperity of that king will waste away, who without reflecting (on his affairs himself), commits them to his ministers, and (when a failure occurs) gives way to anger, and rages against them.

569 Who builds no fort whence he may foe defy, In time of war shall fear and swiftly die.

The king who has not provided himself with a place of defence, will in times of war be seized with fear and quickly perish.

570 Tyrants with fools their counsels share: Earth can no heavier burthen bear!

The earth bears up no greater burden than ignorant men whom a cruel sceptre attaches to itself (as the ministers of its evil deeds).

title: Tirukural/Chapter 57


text:
Tirukural/Chapter 58

571 Since true benignity, that grace exceeding great, resides In kingly souls, world in happy state abides.

The world exists through that greatest ornament (of princes), a gracious demeanour.

572 The world goes on its wonted way, since grace benign is there; All other men are burthen for the earth to bear.

The prosperity of the world springs from the kindliness, the existence of those who have no (kindliness) is a burden to the earth.

573 Where not accordant with the song, what use of sounding chords? What gain of eye that no benignant light affords?

Of what avail is a song if it be inconsistent with harmony ? what is the use of eyes which possess no kindliness.

574 The seeming eye of face gives no expressive light, When not with duly meted kindness bright.

Beyond appearing to be in the face, what good do they do, those eyes in which is no well-regulated kindness ?

575 Benignity is eyes' adorning grace; Without it eyes are wounds disfiguring face.

Kind looks are the ornaments of the eyes; without these they will be considered (by the wise) to be merely two sores.

576 Whose eyes 'neath brow infixed diffuse no ray Of grace; like tree in earth infixed are they.

They resemble the trees of the earth, who although they have eyes, never look kindly (on others).

577 Eyeless are they whose eyes with no benignant lustre shine; Who've eyes can never lack the light of grace benign.

Men without kind looks are men without eyes; those who (really) have eyes are also not devoid of kind looks.

578 Who can benignant smile, yet leave no work undone; By them as very own may all the earth be won.

The world is theirs (kings) who are able to show kindness, without injury to their affairs, (administration of justice).

579 To smile on those that vex, with kindly face, Enduring long, is most excelling grace.

Patiently to bear with, and show kindness to those who grieve us, is the most excellent of all dispositions.

580 They drink with smiling grace, though poison interfused they see, Who seek the praise of all-esteemed courtesy.

Those who desire (to cultivate that degree of) urbanity which all shall love, even after swallowing the poison served to them by their friends, will be friendly with them.

title: Tirukural/Chapter 58


text:
Tirukural/Chapter 59

581 These two: the code renowned and spies, In these let king confide as eyes.

Let a king consider as his eyes these two things, a spy and a book (of laws) universally esteemed.

582 Each day, of every subject every deed, 'Tis duty of the king to learn with speed.

It is the duty of a king to know quickly (by a spy) what all happens, daily, amongst all men.

583 By spies who spies, not weighing things they bring, Nothing can victory give to that unwary king.

There is no way for a king to obtain conquests, who knows not the advantage of discoveries made by a spy.

584 His officers, his friends, his enemies, All these who watch are trusty spies.

He is a spy who watches all men, to wit, those who are in the king's employment, his relatives, and his enemies.

585 Of unsuspected mien and all-unfearing eyes, Who let no secret out, are trusty spies. A spy is one who is able to assume an appearance which may create no suspicion (in the minds of others), who fears no man's face, and who never reveals (his purpose).

586 As monk or devotee, through every hindrance making way, A spy, whate'er men do, must watchful mind display.

He is a spy who, assuming the appearance of an ascetic, goes into (whatever place he wishes), examines into (all, that is needful), and never discovers himself, whatever may be done to him.

587 A spy must search each hidden matter out, And full report must render, free from doubt.

A spy is one who is able to discover what is hidden and who retains no doubt concerning what he has known.

588 Spying by spies, the things they tell To test by other spies is well.

Let not a king receive the information which a spy has discovered and made known to him, until he has examined it by another spy.

589 One spy must not another see: contrive it so; And things by three confirmed as truth you know.

Let a king employ spies so that one may have no knowledge of the other; and when the information of three agrees together, let him receive it.

590 Reward not trusty spy in others' sight, Or all the mystery will come to light.

Let not a king publicly confer on a spy any marks of his favour; if he does, he will divulge his own secret.

title: Tirukural/Chapter 59


text:
The Encyclopedia Americana (1920)/Jay, John (diplomatist)

JAY, John, American diplomatist: b. New York, 23 June 1817; d. there, 5 May 1894. He was the son of William Jay (q.v.). He was graduated from Columbia in 1836, studied law in New York, was admitted to the bar in 1839, became a prominent opponent of slavery, was Secretary of the Irish relief committee in 1847 and was counsel for several fugitive slaves. He organized the meetings at the Broadway Tabernacle, New York, in 1854, and took a leading part in the organization of the Republican party at Syracuse, 27 Sept. 1855. From 1869 until his resignation in 1875 he was United States Minister to Austria, in 1877 was appointed chairman of the so-called Jay commission for the investigation of the New York customs-house administration, and in 1883 was appointed the Republican member of the New York State Civil Service Commission. He was long corresponding secretary of the New York Historical Society. In 1889 he became president of the American Historical Association, and published several pamphlets, among them ‘The Dignity of the Abolition Cause’ (1839), and ‘The American Church and the American Slave-trade’ (1860).


text:
Talk:Moliant Cadwallon

Source and translation
This appears be a 7th century poem, at least according to this website: Celtic Twilight. It has a translation but does not give a source. There appears to be a translation in The Celtic Heroic Age (2000), Google Books link, but I can't tell if it is original or a copy of an earlier, public domain translation. - AdamBMorgan (talk) 16:15, 13 May 2012 (UTC)
 * Unfortunately the translation in The Celtic Heroic Age "is based upon R. G. Gruffydd's annotated edition in Astudiaethau ar yr Hengerdd, ed. Rachel Bromwich and R. B. Jones, University of Wales Press, Cardiff (1978) 27ff." -- mjgilson T 13:00, 11 July 2015 (UTC)

title: Talk:Moliant Cadwallon


text:
The Encyclopedia Americana (1920)/Jay, William (clergyman)

JAY, William, English Congregational clergyman and writer: b. Tisbury, Wiltshire, 8 May 1769; d. Bath, 27 Dec. 1853. After studying for the Congregational ministry, he officiated at Hope Chapel, near Bristol, and became pastor in 1789 of Argyle Chapel, Bath, where he remained till 1853. As a preacher he not only enjoyed a high celebrity in his own denomination, but won the applause of fastidious critics like John Foster, Sheridan and Beckford. His sermons are esteemed as well for their catholic spirit as their practical earnestness and simplicity of style, and have passed through many editions. His collected works were published in 12 volumes between 1842-48, and his autobiography in 1854.


text:
The Encyclopedia Americana (1920)/Jay, William (jurist)

JAY, William, American jurist: b. New York, 16 June 1789; d. Bedford, N. Y., 14 Oct. 1858. He was the son of John Jay, statesman and jurist (q.v.). Graduated from Yale in 1808, he studied, law with J. B. Henry at Albany, was obliged by defective eyesignt to withdraw from the profession, and became interested in various philanthropic movements, including the anti-slavery cause. He was a founder of the American Bible Society (1816), which he greatly promoted and long defended against High Church attacks led by Bishop Hobart. In 1818-21 he was judge of common pleas in New York, and in 1835-37 corresponding foreign secretary of the American Anti-Slavery Society, in the drafting of whose constitution he had assisted. He wrote much on

anti-slavery, and was recognized as a leader of the more conservative of the Abolitionists. Among his publications were “The Life and Writings of John Jay” (1833); “An Inquiry into the Character and Tendency of the American Colonization and American Anti-Slavery Societies” (1834); “A View of the Action of the Federal Government in Behalf of Slavery” (1837); “War and Peace” (1848.)


text:
Clairvoyance (Leadbeater)/Chapter 3

SIMPLE CLAIRVOYANCE: PARTIAL

The experiences of the untrained clairvoyant — and be it remembered that that class includes all European clairvoyants except a very few — will, however, usually fall very far short of what I have attempted to indicate; they will fall short in many different ways — in degree, in variety, or in permanence, and above all in precision.

Sometimes, for example, a man's clairvoyance will be permanent, but very partial, extending only perhaps to one or two classes of the phenomena observable; he will find himself endowed with some isolated fragment of higher vision, without apparently possessing other powers of sight which ought normally to accompany that fragment, or even to precede it. For example, one of my dearest friends has all his life had the power to see the atomic ether and atomic astral matter, and to recognize their structure, alike in darkness or in light, as interpenetrating everything else; yet he has only rarely seen entities whose bodies are composed of the much more obvious lower ethers or denser astral matter, and at any rate is certainly not permanently able to see them. He simply finds himself in possession of this special faculty, without any apparent reason to account for it, or any recognizable relation to anything else; and beyond proving to him the existence of these atomic planes and demonstrating their arrangement, it is difficult to see of what particular use it is to him at present. Still, there the thing is, and it is an earnest of greater things to come — of further powers still awaiting development.

There are many similar cases — similar, I mean, not in the possession of that particular form of sight (which is unique in my experience), but in showing the development of some one small part of the full and clear vision of the astral and etheric planes. In nine cases out of ten, however, such partial clairvoyance will at the same time lack precision also — that it is to say, there will be a good deal of vague impression and inference about it, instead of the clear-cut definition and certainty of the trained man. Examples of this type are constantly to be found, especially among those who advertise themselves as "test and business clairvoyance".

Then, again, there are those who are only temporarily clairvoyant under certain special conditions. Among these there are various subdivisions, some being able to reproduce the state of clairvoyance at will by again setting up the same conditions, while with others it comes sporadically, without any observable reference to their surroundings and with yet others the powers shows itself only once or twice in the whole course of their lives.

To the first of these subdivisions belong those who are clairvoyant only when in the mesmeric trance — who when not so entranced are incapable of seeing or hearing anything abnormal. These may sometimes reach great heights of knowledge and be exceedingly precise in their indications, but when that is so they are usually undergoing a course of regular training, though for some reason unable as yet to set themselves free from the leaden weight of earthly lie without assistance.

In the same class we may put those — chiefly Orientals — who gain some temporary sight only under the influence of certain drugs, or by means of the performance of certain ceremonies. The ceremonialist sometimes hypnotizes himself by his repetitions, and in that condition becomes to some extent clairvoyant; more often he simply reduces himself to a passive condition in which some other entity can obsess him and speak through him. Sometimes, again, his ceremonies are not intended to affect himself at all, but to invoke some astral entity who will give him the required information; but of course that is a case of magic, and not of clairvoyance. Both the drugs and the ceremonies are methods emphatically to be avoided by any one who wishes to approach clairvoyance from the higher side, and use it for his own progress and for the helping of others. The Central African medicine-man or witch doctor and some of the Tartar Shamans are good examples of the type.

Those to whom a certain amount of clairvoyant power has come occasionally only, and without any reference to their own wish, have often been hysterical or highly nervous persons, with whom the faculty was to a large extent one of the symptoms of a disease. Its appearance showed that the physical vehicle was weakened to such a degree that it no longer presented any obstacle in the way of a certain modicum of etheric or astral vision. An extreme example of this class is the man who drinks himself into delirium tremens, and in the condition of absolute physical ruin and impure psychic excitation brought about by the ravages of that fell disease, is able to see for the time some of the loathsome elemental and other entities which he has drawn round himself by his long course of degraded and bestial indulgence. There are, however, others cases where the power of sight has appeared and disappeared without apparent reference to the state of the physical health; but it seems probable that even in those, if they could have been observed closely enough, some alteration in the condition of the etheric double would have been noticed.

Those who have only one instance of clairvoyance to report in the whole of heir lives are a difficult band to classify at all exhaustively, because of the great variety of the contributory circumstances. There are many among them to whom the experience has come at some supreme moment of their lives, when it is comprehensible that there might have been a temporary exaltation of faculty which would be sufficient to account for it.

In the case of another subdivision of them the solitary case has been the seeing of an apparition most commonly of some friend or relative at the point of death. Two possibilities are then offered for our choice, and in each of them the strong wish of the dying man is the impelling force. That force may have enabled him to materialize himself for a moment, in which case of course no clairvoyance was needed; or more probably it may have acted mesmerically upon the percipient, and momentarily dulled his physical and stimulated his higher sensitiveness. In either case the vision is the product of the emergency and is not repeated simply because the necessary conditions are not repeated.

There remains, however, an irresolvable residuum of cases in which a solitary instance occurs of the exercise of undoubted clairvoyance, while yet the occasion seems to us wholly trivial and unimportant. About these we can only frame hypotheses; the governing conditions are evidently not on the physical plane, and a separate investigation of each case would be necessary before we could speak with any certainty as to its causes. In some such it has appeared that an astral entity was endeavouring to make some communication, and was able to impress only some unimportant detail on its subject — the useful or significant part of what it had to say failing to get through into the subject's consciousness.

In the investigation of the phenomena of clairvoyance all these varied types and many others will be encountered, and a certain number of cases of mere hallucination will be almost sure to appear also, and will have to be carefully weeded out from the list of examples. The student of such a subject needs an inexhaustible fund of patience and steady perseverance, but if he goes on long enough he will begin dimly to discern order behind the chaos, and will gradually get some idea of the great laws under which the whole evolution is working.

It will help him greatly in his efforts if he will adopt the order which we have just followed — that is, if he will first take the trouble to familiarize himself as thoroughly as may be with the actual facts concerning the planes with which ordinary clairvoyance deals. If he will learn what there really is to be seen with astral and etheric sight, and what their respective limitations are, he will then have, as it were, a standard by which to measure the cases which he observes. Since all instances of partial sight must of necessity fit into some niche in this whole, if he has the outline of the entire scheme in his head he will find it comparatively easy with a little practice to classify the instances with which he is called upon to deal.

We have said nothing as yet as to the still more wonderful possibilities of clairvoyance upon the mental plane, nor indeed is it necessary that much should be said, as it is exceedingly improbable that the investigator will ever meet with any examples of it except among pupils properly trained on some of the very highest schools of Occultism. For them it opens up yet another new world, vaster far than all those beneath it- a world in which all that we can imagine of utmost glory and splendour is the commonplace of existence. Some account of its marvelous faculty, its ineffable bliss, its magnificent opportunities for learning and for work, is given in the sixth (The Devachanic Plane) of our Theosophical manuals, and to that the student may be referred.

All that it has to give — all of it at least that he can assimilate — is within the reach of the trained pupil, but for the untrained clairvoyant to touch it is hardly more than a bare possibility. It has been done in mesmeric trance, but the occurrence is of exceeding rarity, for it needs almost superhuman qualifications in the way of lofty spiritual aspiration and absolute purity of thought and intention upon the part both of the subject and the operator.

To a type of clairvoyance such as this, and still more fully to that which belongs to the plane next above it, the name of spiritual sight may reasonably be applied; and since the celestial world to which it opens our eyes lies all round us here and now, it is fit that our passing reference to it should be made under the heading of simple clairvoyance, thought it may be necessary to allude to it again when dealing with clairvoyance in space, to which we will now pass on.

title: Clairvoyance (Leadbeater)/Chapter 3


text:
Clairvoyance (Leadbeater)/Chapter 4

CLAIRVOYANCE IN SPACE: INTENTIONAL

We have defined this as the capacity to see events or scenes removed from the seer in space and too far distant for ordinary observation. The instances of this are so numerous and so various that we shall find it desirable to attempt a somewhat more detailed classification of them. It does not much matter what particular arrangement we adopt, so long as it is comprehensive enough to include all our cases; perhaps a convenient one will be to group them under the broad divisions of intentional and unintentional clairvoyance in space, with an intermediate class that might be described as semi-intentional — a curious title, but I will explain it later.

As before, I will begin by stating what is possible along this line for the fully-trained seer, and endeavouring to explain how his faculty works and under what limitations it acts. After that we shall find ourselves in a better position to try to understand the manifold examples of partial and untrained sight. Let us then in the first place discuss intentional clairvoyance.

It will be obvious from what has previously been said as to the power of astral vision that any one possessing it in its fulness will be able to see by its means practically anything in this world that he wishes to see. The most secret places are open to his gaze, and intervening obstacles have no existence for him, because of the change in his point of view; so that if we grant him the power of moving about in the astral body he can without difficulty go anywhere and see anything within the limits of the planet. Indeed this is to a large extent possible to him even without the necessity of moving the astral body at all, as we shall presently see.

Let us consider a little more closely the methods by which this super-physical sight may be used to observe events taking place at a distance. When, for example, a man here in England sees in minutest detail something which is happening at the same moment in India or America, how is it done?

A very ingenious hypothesis has been offered to account for the phenomenon. It has been suggested that every object is perpetually throwing off radiations in all directions, similar in some respects to, though infinitely finer than, rays of light, and that clairvoyance is nothing but the power to see by means of these finer radiations. Distance would in that case no bar to the sight, all intervening objects would be penetrable by these rays, and they would be able to cross one another to infinity in all directions without entanglement, precisely as the vibrations of ordinary light do.

Now though this is not exactly the way in which clairvoyance works, the theory is nevertheless quite true in most of its premises. Every object undoubtedly is throwing off radiations in all directions, and it is precisely in this way, though on a higher plane, that the âkâshic records seem to be formed. Of them it will be necessary to say something under our next heading, so we will do no more than mention them for the moment. The phenomena of psychometry are also dependent upon these radiations, as will presently be explained.

There are however, certain practical difficulties in the way of using these etheric vibrations (for that is, of course, what they are) as the medium by means of which one may see anything taking place at a distance. Intervening objects are not entirely transparent, and as the actors in the scene which the experimenter tried to observe would probably be at least equally transparent, it is obvious that serious confusion would be quite likely to result.

The additional dimension which would come into play if astral radiations were sensed instead of etheric would obviate some of the difficulties, but would on the the other hand introduce some fresh complications of its own; so that for practical purposes, in endeavouring to understand clairvoyance, we may dismiss this hypothesis of radiations from our minds, and turn to the methods of seeing at a distance which are actually at the disposal of the student. It will be found that there are five, four of them being really varieties of clairvoyance, while the fifth does not properly come under that head at all, but belongs to the domain of magic. Let us take this last one first, and get it out of our way.

1— By the assistance of a nature-spirit. This method does not necessarily involve the possession of any psychic faculty at all on the part of the experimenter; he need only know how to induce some denizen of the astral world to undertake the investigation for him. This may be done either by invocation or by evocation: that is to say, the operator may either persuade his astral coadjutor by prayers and offerings to give him the help he desires, or he may compel his aid by the determined exercise of a highly-developed will.

This method has been largely practiced in the East (where the entity employed is usually a nature-spirit) and in old Atlantis, where "the lords of the dark face" used a highly-specialized and peculiarly venomous variety of artificial elemental for this purpose. Information is sometimes obtained in the same sort of way at the spiritualistic séance of modern days, but in that case the messenger employed is more likely to be a recently-deceased human being functioning more or less freely on the astral plane- though even here also it is sometimes an obliging nature-spirit, who is amusing himself by posing as somebody's departed relative. In any case, as I have said, this method is not clairvoyant at all, but magical; and it is mentioned here only in order that the reader may not become confused in the endeavour to classify cases of its use under some of the following headings.

2 — By means of an astral current. This is a phrase frequently and rather loosely employed in some of our Theosophical literature to cover a considerable variety of phenomena, and among others that which I wish to explain. What is really done by the student who adopts this method is not so much the setting in motion of a current in astral matter as the erection of a kind of temporary telephone through it.

It is impossible here to give an exhaustive disquisition on astral physics, even had I the requisite knowledge to write it; all I need say is that it is possible to make in astral matter a definite connecting-line that shall act as a telegraph-wire to convey vibrations by means of which all that is going on at the other end of it may be seen. Such a line is established, be it understood, not by a direct projection through space of astral matter, but by such action upon a line (or rather many lines) of particles of that matter as will render them capable of forming a conductor for vibrations of the character required.

This preliminary action can be set up in two ways — either by the transmission of energy from particle to particle until the line is formed, or by the use of a force from a higher plane which is capable of acting upon the whole line simultaneously. Of course this latter method implies far greater development, since it involves the knowledge of (and the power to use) forces of a considerably higher level; so that the man who could make his line in this way would not, for his own use, need a line at all, since he could see far more easily and completely by means of an altogether higher faculty.

Even the simpler and purely astral operation is a difficult one to describe, though quite an easy one to perform. It may be said to partake somewhat of the nature of the magnetization of a bar of steel; for it consists in what we might call the polarization, by an effort of the human will, of a number of parallel lines of astral atoms reaching from the operator to the scene which he wishes to observe. All the atoms thus affected are held for the time with their axes rigidly parallel to one another, so that they form a kind of temporary tube along which the clairvoyant may look. This method has the disadvantage that the telegraph line is liable to disarrangement or even destruction by any sufficiently strong astral current which happens to cross its path; but if the original effort of will were fairly definite, this would be a contingency of only infrequent occurrence.

The view of a distant scene obtained by means of this "astral current" is in many ways not unlike that seen through a telescope. Human figures usually appear very small, like those on a distance stage, but in spite of their diminutive size they are as clear as though they were close by. Sometimes it is possible by this means to hear what is said as well as to see what is done; but as in the majority of cases this does not happen, we must consider it rather as the manifestation of an additional power than as a necessary corollary of the faculty of sight.

It will be observed that in this case the seer does not usually leave his physical body at all; there is no sort of projection of his astral vehicle or of any part of himself towards that at which he is looking, but he simply manufactures for himself a temporary astral telescope. Consequently he has, to a certain extent, the use of his physical powers even while he is examining the distant scene; for example, his voice would usually still be under his control, so that he could describe what he saw even while he was in the act of making his observations. The consciousness of the man is, in fact, distinctly still at this end of the line. This fact, however, has its limitations as well as its advantages, and these again largely resemble the limitations of the man using a telescope on the physical plane. The experimenter, for example, has no power to shift this point of view; his telescope, so to speak, has a particular field of view which cannot be enlarged or altered; he is looking at his scene from a certain direction, and he cannot suddenly turn it all round and see how it looks from the other side. If he has sufficient psychic energy to spare, he may drop altogether the telescope that he is using and manufacture an entirely new one for himself which will approach his objective somewhat differently; but this is not a course at all likely to be adopted in practice.

But, it may be said, the mere fact that he is using astral sight ought to enable him to see it from all sides at once. So it would if he were using that sight in the normal way upon an object which was fairly near him — within his astral reach, as it were; but at a distance of hundreds or thousands of miles the case is very different. Astral sight gives us the advantage of an additional dimension, but there is still such a thing as position in that dimension, and it is naturally a potent factor in limiting the use of the powers of its plane. Our ordinary three-dimensional sight enables us to see at once every point of the interior of a two-dimensional figure, such as a square, but in order to do that the square must be within a reasonable distance from our eyes; the mere additional dimension will avail a man in London but little in his endeavour to examine a square in Calcutta.

Astral sight, when it is cramped by being directed along what is practically a tube, is limited very much as physical sight would be under similar circumstances; though if possessed in perfection it will still continue to show, even at that distance, the auras, and therefore all the emotions and most of the thoughts of the people under observation.

There are many people for whom this type of clairvoyance is very much facilitated if they have at hand some physical object which can be used as a starting-point for their astral tube — a convenient focus for their will-power. A ball of crystal is the commonest and most effectual of such foci, since it has the additional advantage of possessing within itself qualities which stimulate psychic faculty; but other objects are also employed, to which we shall find it necessary to refer more particularly when we come to consider semi-intentional clairvoyance.

In connection with this astral-current form of clairvoyance, as with others, we find that there are some psychics who are unable to use it except when under the influence of mesmerism. The peculiarity in this case is that among such psychics there are two varieties — one in which by being thus set free the man is enabled to make a telescope for himself, and another in which the magnetizer himself makes the telescope and the subject is simply enabled to see through it. In this latter case obviously the subject has not enough will to form a tube for himself, and the operator, though possessed of the necessary will-power, is not clairvoyant, or he could see through his own tube without needing help.

Occasionally, though rarely, the tube which is formed possesses another of the attributes of a telescope — that of magnifying the objects at which it is directed until they seem of life-size. Of course the objects must always be magnified to some extent, or they would be absolutely invisible, but usually the extent is determined by the size of the astral tube and the whole thing is simply a tiny moving picture. In the few cases where the figures are seen as a life-size by this method, it is probable that an altogether new power is beginning to dawn; but when this happens, careful observation is needed in order to distinguish them from examples of our next class.

3 — By the projection of a thought-form. The ability to use this method of clairvoyance implies a development somewhat more advanced than the last, since it necessitates a certain amount of control upon the mental plane. All students of Theosophy are aware that thought takes form, at any rate upon its own plane, and in the vast majority of cases upon the astral plane also; but it may not be quite 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 mesmeric 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 third type of clairvoyance consists, then, in the power to retain so much connection with and so much hold over a newly-erected 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, as before, but by 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 at hand, instead of tiny and at a distance, as in the previous case; 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 last, 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 while exercising the 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 case of the previous type, because of the capacity for mental control required, and the generally finer nature of the forces employed.

4 — By traveling in the astral body. We enter here upon an entirely new variety of clairvoyance, in which the consciousness of the seer no longer remains in or closely connected with his physical body, but is definitely transferred to the scene which he is examining. Though it has no doubt greater dangers for the untrained seer than either of the methods previously described, it is yet quite the most satisfactory form of clairvoyance open to him, for the immensely superior variety which we shall consider under our fifth head is not available except for specially trained students.

In this case the man's body is either asleep or in trance, and its organs are consequently not available for use which the vision is going on, so that all description of what is seen, and all questioning as to further particulars, must be postponed until the wanderer returns to this plane. On the other hand the sight is much fuller and more perfect; the man hears as well as sees everything which passes before him, and can move about freely at will within the very wide limits of the astral plane. He can see and study at leisure all the other inhabitants of that plane, so that the great world of the nature-spirits (of which the traditional fairy-land is but a very small part) lies open before him, and even that of some of the lower devas.

He has also the immense advantage of being able to take part, as it were, in the scenes which come before his eyes — of conversing at will with these various astral entities from whom so much information that is curious and interesting may be obtained. If in addition he can learn how to materialize himself (a matter of no great difficulty for him when once the knack is acquired), he will be able to take part in physical events or conversations at a distance, and to show himself to an absent friend at will.

Again, he has the additional power of being able to hunt about for what he wants. By means of the varieties of clairvoyance previously described, for all practical purposes he could find a person or a place only when he was already acquainted with it, or when he was put en rapport with it by touching something physically connected with it, as in psychometry. It is true that by the third method a certain amount of motion is possible, but the process is a tedious one except for quite short distances.

By the use of the astral body, however, a man can move about quite freely and rapidly in any direction, and can (for example) find without difficulty any place pointed out upon a map, without either any previous knowledge of the spot or any object to establish a connection with it. He can also readily rise high into the air so as to gain a bird's-eye view of the country which he is examining, so as to observe its extent, the contour of its coastline, or its general character. Indeed, in every way his power and freedom are far greater when he uses this method than they have been in any of the previous cases. A good example of the full possession of this power is given, on the authority of the German writer Jung Stilling, by Mrs. Crow in The Night Side of Nature (page 127). The story is related of a seer who is stated to have resided in the neighbourhood of Philadelphia, in America. His habits were retired, and he spoke little; he was grave, benevolent and pious, and nothing was known against his character, except that he had the reputation of possessing some secrets that were considered not altogether lawful. Many extraordinary stories were told of him, and amongst the rest the following:

"The wife of a ship captain (whose husband was on a voyage to Europe and Africa, and from whom she had been long without tidings), being overwhelmed with anxiety for his safety, was induced to address herself to this person. Having listened to her story he begged her to excuse him for a while, when he would bring her the intelligence she required. He then passed into an inner room and she sat herself down to wait; but his absence continuing longer than she expected, she became impatient, thinking he had forgotten her, and softly approaching the door she peeped through some aperture, and to her surprise beheld him lying on a sofa as motionless as if he were dead. She of course did not think it advisable to disturb him, but waited his return, when he told her that her husband had not been able to write to her for such and such reasons, but that he was then in a coffeehouse in London and would very shortly be home again.

"Accordingly he arrived, and as the lady learnt from him that the causes of his unusual silence had been precisely those alleged by the man, she felt extremely desirous of ascertaining the truth of the rest of the information. In this she was gratified, for he no sooner set his eyes on the magician than he said that he had seen him before on a certain day in a coffeehouse in London, and that he told him that his wife was extremely uneasy about him, and that he, the captain, had thereon mentioned how he had been prevented from writing, adding that he was on the eve of embarking for America. He had then lost sight of the stranger amongst the throng, and knew nothing more about him."

We have of course no means now of knowing what evidence Jung Stilling had of the truth of this story, though he declares himself to have been quite satisfied with the authority on which he relates it; but so many similar things have happened that there is no reason to doubt its accuracy. The seer, however, must either have developed his faculty for himself or learnt it in some school other than that from which most of our Theosophical information is derived; for in our case there is a well-understood regulation expressly forbidding the pupils to give any manifestation of such power which can be definitely proved at both ends in that way, and so constitute what is called a "phenomenon". That this regulation is emphatically a wise one is proved to all who know anything of the history of our Society by the disastrous results which followed from a very slight temporary relaxation of it.

I will have given some quite modern cases almost exactly parallel to the above in my little book on Invisible Helpers. An instance of a lady well-known to myself, who frequently thus appears to friends at a distance, is given by Mr. Stead in Real Ghost Stories (page 27); and Mr. Andrew Lang gives, in his Dreams and Ghosts (page 89), an account of how Mr. Cleave, then at Portsmouth, appeared, intentionally on two occasions to a young lady in London, and alarmed her considerably. There is any amount of evidence to be had on the subject by any one who cares to study it seriously.

This paying of intentional astral visits seems very often to become possible when the principles are loosened at the approach of death for people who were unable to perform such a feat at any other time. There are even more examples of this class than of the other; I epitomize a good one given by Mr. Andrew Lang on page 100 of the book last cited — one of which he himself says, "Not many stories have such good evidence in their favour".

"Mary, the wife of John Goffe of Rochester, being afflicted with a long illness, removed to her father's house at West Malling, about nine miles from her own.

"The day before her death she grew very impatiently desirous to see her two children, who she had left at home to the care of a nurse. She was too ill to be moved, and between one and two o'clock in the morning she fell into a trance. One widow Turner, who watched with her that night, says that her eyes were open and fixed, and her jaw fallen. Mrs. Turner put her hand upon her mouth, but could perceive no breath. She thought her to be in a fit, and doubted whether she were dead or alive.

"The next morning the dying woman told her mother that she had been at home with her children, saying, "I was with them last night when I was asleep."

"The nurse at Rochester, widow Alexander by name, affirms that a little before two o'clock that morning she saw the likeness of the said Mary Goffe come out of the next chamber (where the elder child lay in a bed by itself), the door being left open, and stood by her bedside for about a quarter of an hour; the younger child was there lying by her. Her eyes moved and her mouth went, but she said nothing. The nurse, moreover, says that she was perfectly awake; it was then daylight, being one of the longest days in the year. She sat up in bed and looked steadfastly on the apparition. In that time she heard the bridge clock strike two, and a while after said: "In the name of the Father, Son and Holy Ghost, what art thou?" Thereupon the apparition removed and went away; she slipped on her clothes and followed, but what became on't she cannot tell."

The nurse apparently was more frightened by its appearance than its presence, for after this she was afraid to stay in the house, and so spent the rest of the time until six o'clock in walking up and down outside. When the neighbours were awake she told her tale to them, and they of course said she had dreamt it all; she naturally enough warmly repudiated that idea, but could obtain no credence until the news of the other side of the story arrived from West Malling, when people had to admit that there might have been something in it.

A noteworthy circumstance in this story is that the mother found it necessary to pass from ordinary sleep into the profounder trance condition before she could consciously visit her children; it can, however, be paralleled here and there among the large number of similar accounts which may be found in the literature of the subject.

Two other stories of precisely the same type — in which a dying mother, earnestly desiring to see her children, falls into a deep sleep, visits them and returns to say that she has done so — are given by Dr. F. G. Lee. In one of them the mother, when dying in Egypt, appears to her children at Torquay, and is clearly seen in broad daylight by all five of the children and also by the nurse-maid. (Glimpses of the Supernatural, Vol. II, page 64). In the other a Quaker lady dying at Cockermouth is clearly seen and recognized in daylight by her three children at Settle, the remainder of the story being practically identical with the one given above. (Glimpses in the Twilight, page 94). Though these cases appear to be less widely known than that of Mary Goffe, the evidence of their authenticity seems to be quite as good, as will be seen by the attestations obtained by the reverend author of the works from which they are quoted.

The man who fully possesses this fourth type o clairvoyance has many and great advantages at his disposal, even in addition to those already mentioned. Not only can he visit without trouble or expense all the beautiful and famous places of the earth, but if he happens to be a scholar, think what it must mean to him that he has access to all the libraries of the world! What must it be for the scientifically-minded man to see taking place before his eyes so many of the processes of the secret chemistry of nature, or for the philosopher to have revealed to him so much more than ever before of the working of the great mysteries of life and death? To him those who are gone from this plane are dead no longer, but living and within reach for a long time to come; for him many of the conceptions of religion are no longer matters of faith, but of knowledge. Above all, he can join the army of invisible helpers, and really be of use on a large scale. Undoubtedly clairvoyance, even when confined to the astral plane, is a great boon to the student.

Certainly it has its dangers also, especially for the untrained; danger from evil entities of various kinds, which may terrify or injure those who allow themselves to lose the courage to face them boldly; danger of deception of all sorts, of misconceiving and misinterpreting what is seen; greatest of all the danger of becoming conceited about the thing and of thinking it impossible to make a mistake. But a little commonsense and a little experience should easily guard a man against these.

5 — By traveling in the Mâyâvi-rupa (the mental body). This is simply a higher and, as it were, glorified form of the last type. The vehicle employed is no longer the astral body, but a substitute manufactured for the occasion from the substance of the seer's mind-body — a vehicle, therefore, belonging to the mental plane, and having within it all the potentialities of the wonderful (devachanic) sense of that plane, so transcendent in its action yet so impossible to describe. A man functioning in this leaves his astral body behind him along with the physical, and if he wishes to show himself upon the astral plane for any reason, he does not send for his own astral vehicle, but just by a single action of his will materializes one for his temporary need. (Such an astral materialization is sometimes called the mayavi-rupa, and to form it for the first time usually needs the assistance of a qualified Master). The enormous advantages given by the possession of this power are the capacity of entering upon all the glory and the beauty of the higher land of bliss, and the possession, even when working on the astral plane, of the far more comprehensive (devachanic) mental sense which opens up to the student such marvelous vistas of knowledge, and practically renders error all but impossible. This higher flight, however, is possible for the trained man only, since to form this Mâyâvi-rûpa for the first time, needs the assistance of a qualified master. Before leaving the subject of full and intentional clairvoyance, it may be well to devote a few words to answering one or two questions as to its limitations, which constantly occur to students. Is it possible, we are often asked, for the seer to find any person with whom he wishes to communicate, anywhere in the world, whether he be living or dead?

To this the reply must be a conditional affirmative. Yes, it is possible to find any person if the experimenter can, in some way or other, put himself en rapport with that person. It would be hopeless to plunge vaguely into space to find a total stranger among all the millions around us without any kind of clue; but, on the other hand, a very slight clue would usually be sufficient.

If the clairvoyant knows anything of the man whom he seeks, he will have no difficulty in finding him, for every man has what may be called a kind of musical chord of his own — a chord which is the expression of him as a whole, produced perhaps by a sort of average of the rates of vibration of all his different vehicles on their respective planes. If the operator knows how to discern that chord and to strike it, it will by sympathetic vibration attract the attention of the man instantly wherever he may be, and will evoke an immediate response from him.

Whether the man were living or recently dead would make no difference at all, and clairvoyance of the fifth class could at once find him even among the countless millions in the heaven-world, though in that case the man himself would be unconscious that he was under observation. Naturally a seer whose consciousness did not range higher than the astral plane — who employed therefore one of the earlier methods of seeing - would not be able to find a person upon the (devachanic) mental plane at all; yet even he would at least be able to tell that the man sought for was upon that plane, from the mere fact that the striking of the chord as far up as the astral level produced no response.

If the man sought be a stranger to the seeker, the latter will need something connected with him to act as a clue — a photograph, a letter written by him, an article which has belonged to him, and is impregnated with his personal magnetism; any of these would do in the hands of a practiced seer.

Again I say, it must not therefore be supposed that pupils who have been taught how to use this art are at liberty to set up a kind of intelligence office through which communication can be had with missing or dead relatives. A message given from this side to such an one might or might not be handed on, according to circumstances, but even if it were, no reply might be brought, lest the transaction should partake of the nature of a phenomenon — something which could be proved on the physical plane to have been an act of magic.

Another question often raised is as to whether,in the action of psychic vision, there is any limitation as to distance. The reply would seem to be that there should be no limit but that of the respective planes. It must be remembered that the astral and (devachanic) mental planes of our earth are as definitely its own as its atmosphere, though they extend considerably further from it even in our three-dimensional space than does the physical air. Consequently the passage to, or the detailed sight of, other planets would not be possible for any system of clairvoyance connected with these planes. It is quite possible and easy for the man who can raise his consciousness to the buddhic plane to pass to any other globe belonging to our chain of worlds, but that is outside our present subject.

Still a good deal of additional information about other planets can be obtained by the use of such clairvoyant faculties as we have been describing. It is possible to make sight enormously clearer by passing outside of the constant disturbances of the earth's atmosphere, and it is also not difficult to learn how to put on an exceedingly high magnifying power, so that even by ordinary clairvoyance a good deal of very interesting astronomical knowledge may be gained. But as far as this earth and its immediate surroundings are concerned, there is practically no limitation.

title: Clairvoyance (Leadbeater)/Chapter 4


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The Encyclopedia Americana (1920)/Jay

JAY, Me., town in Franklin County, about 30 miles northwest of Augusta, on the Androscoggin River and on the Maine Central Railroad. There are granite quarries in the vicinity and the town possesses a large electric power plant. Pop. 2,987.

title: The Encyclopedia Americana (1920)/Jay


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The Encyclopedia Americana (1920)/Jay's Treaty

JAY'S TREATY. 1794. The Articles of Confederation provided that the States might nullify at will any provisions of whatever commercial treaty Congress might negotiate; of course therefore no nation with much commerce to be disturbed by our competition would make such treaties with us. Our chief commerce was with Great Britain; and that country would make no commercial treaty whatever with us, even for years after the Constitution had given Congress power to enforce its treaties. There

were two main reasons for this: first, that Great Britain had valuable oommercial monopolies (especially in the West Indies) for which she thought we could return no equivalent; second, she was angry over the sequelæ of the Peace of 1783. She had agreed to surrender the border forts on the Great Lakes, the Saint Lawrence and Lake Champlain, and carry off no negroes, on condition that Congress “recommend” to the States to restore confiscated Tory property, and agree to confiscate no more. Congress did so twice emphatically, but the States paid no attention to it; the British government, though it knew very well how much the recommendation meant, made this an excuse to retain the forts and refuse payment for 3,000 negroes carried off; this in turn hardened the States to refuse compliance with the treaty, and the forts being made a basis for Indian outrages winked at by the British cammandants enraged the country still more. The Republicans, who sympathized with the new French Republic and hated Great Britain, held the House; the Federalists, whose sympathies were exactly opposite, the Senate by a small majority. On 16 Dec. 1793, Jefferson made a famous report on a House resolution, recommending retaliatory duties; and after an acrid debate the Republicans pushed through a non-intercourse resolution, only defeated even in the Senate by Vice-President Adams' casting vote. But Washington threw his weight into the scale of peace, and nominated Chief Justice John Jay as envoy extraordinary to negotiate a commercial treaty. With Lord Granville he drew up one on 19 Nov. 1794, which removed the chief American grievance by surrendering the forts, but refused compensation for the negroes and referred all other claims to commissioners; and as to commerce, allowed direct but not coasting trade between the United States and the British East and West Indies (the latter in vessels of not over 70 tons), but denied the United States the right to export sugar, molasses, coffee, cocoa or cotton to Europe — in other words, to become an intermediary for the British colonies to evade the British commercial monopoly; and limited even this provision to two years after peace with the powers then at war with Great Britain. There were also clauses which impliedly recognized British right of search and impressment, and power to make anything contraband. The treaty was ratified by the Senate in secret session (8 June 1795), but when published excited an uproar of public indignation; Jay was burned in effigy, and even Washington vilified incredibly. The Virginia legislature and the Federal House practically passed votes of censure; but the people gradually came to recognize that it was the best thing to be had, hard as were the terms; the commercial bodies in the States openly commended it; Hamilton wrote his “Camillus” letters in its favor; and after a bitter struggle for many weeks in the House to refuse compliance with the Senate action, the treaty won by 51 to 48.


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Index talk:Wiltshire, Extracted from Domesday Book.djvu

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Page:Wiltshire, Extracted from Domesday Book.djvu/32

 ERRATA.


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Clairvoyance (Leadbeater)/Chapter 5

CLAIRVOYANCE IN SPACE: SEMI-INTENTIONAL

Under this rather curious title I am grouping together the cases of all those people who definitely set themselves to see something, but have no idea what the something will be, and no control over the sight after the visions have begun — psychic Micawbers, who put themselves into a receptive condition, and then simply wait for something to turn up. Many trance-mediums would come under this heading; they either in some way hypnotize themselves or are hypnotized by some "spirit-guide", and then they describe the scenes or persons that happen to float before their vision. Sometimes however, when in this condition they see what is taking place at a distance, and so they come to have a place among our "clairvoyants in space".

But the largest and most widely-spread band of these semi-intentional clairvoyants are the various kinds of crystal-gazers — those who, as Mr. Andrew Lang puts it, "stare into a crystal ball, a cup, a mirror, a bob of ink (Egypt and India), a drop of blood (among that Maories of New Zealand), a bowl of water (Red Indian), a pond (Roman and African), water in a glass bowl (in Fez), or almost any polished surface". (Dreams and Ghosts, page 57).

Two pages later Mr. Lang gives us a very good example of the kind of vision most frequently seen in this way. "I had given a glass ball," he says, "to a young lady, Miss Baillie, who had scarcely any success with it. She lent it to Miss Leslie, who saw a large square, old-fashioned red sofa covered with muslin, which she found in the next country-house she visited. Miss Baillie's brother, a young athlete, laughed at these experiments, took the ball into the study, and came back looking 'gey gash'. He admitted that he had seen a vision — somebody he knew under a lamp. He would discover during the week whether he saw right or not. This was at 5.30 on a Sunday afternoon.

"On Tuesday, Mr. Baillie was at a dance in a town some forty miles from his home, and met a Miss Preston. 'On Sunday', he said, 'about half-past five you were sitting under a standard lamp in a dress I never saw you wear, a blue blouse with lace over the shoulders, pouring out tea for a man in blue serge, whose back was towards me, so that I only saw the tip of his moustache.'

"'Why, the blinds must have been up,' said Miss Preston.

"'I was at Dulby,' said Mr. Baillie, and he undeniably was."

This is quite a typical case of crystal-gazing — the picture correct in every detail, you see, and yet absolutely unimportant and bearing no apparent signification of any sort to either party, except that it served to prove to Mr. Baillie that there was something in crystal-gazing. Perhaps more frequently the visions tend to be of a romantic character - men in foreign dress, or beautiful though generally unknown landscapes.

Now what is the rationale of this kind of clairvoyance? As I have indicated above, it belongs usually to the "astral current" type, and the crystal or other object simply acts as a focus for the willpower of the seer, and a convenient starting-point for his astral tube. There are some who can influence what they will see by their will, that is to say they have the power of pointing their telescope as they wish; but the great majority just form a fortuitous tube and see whatever happens to present itself at the end of it.

Sometimes it may be scene comparatively near at hand, as in the case just quoted; at other times it will be a far-away Oriental landscape; at others yet it may be a reflection of some fragment of an âkâshic record, and then the picture will contain figures in some antique dress, and the phenomenon belongs to our third large division of "clairvoyance in time". It is said that visions of the future are sometimes seen in crystals also — a further development to which we must refer later.

I have seen a clairvoyant use instead of the ordinary shining surface a deal black one, produced by a handful of powdered charcoal in a saucer. Indeed it does not seem to matter much what is used as a focus, except that pure crystal has an undoubted advantage over other substances in that its peculiar arrangement of elemental essence renders it specially stimulating to the psychic faculties.

It seems probable, however, that in cases where a tiny brilliant object is employed — such as a point of light, or the drop of blood used by the Maories — the instance is in reality merely one of self-hypnotization. Among non-European nations the experiment is very frequently preceded or accompanied by magical ceremonies and invocations so that it is quite likely that such sight as is gained may sometimes be really that of some foreign entity, and so the phenomenon may in fact be merely a case of temporary possession, and not of clairvoyance at all.

title: Clairvoyance (Leadbeater)/Chapter 5


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Translation:Shulchan Aruch/Orach Chaim/505

The Laws of Milking an Animal on a Holiday

דין החולב בהמה ביום טוב

Paragraph 1 - If there is an animal that is ready for [slaughter and then] eating and one wants to milk it to eat the milk, if he milks into a dish that has no food, it is forbidden. If the dish has food, it is permitted, like if the milk is used to prepare the food or if there are crumbs and the milk is absorbed into them. But one who wants to milk his whole herd is not permitted to by virtue of putting a piece of bread in the dish. Rem"a: ''If a non-Jew milks an animal on a holiday with the Jew supervising, there is room to permit (Rashb"a in a responsa) but the practice is to forbid, and this should not be changed. However, on a Diaspora holiday, this is permitted on the second day (Hagahot Oshri the beginning of Beitzah). Regarding whether it is permitted to tell a non-Jew to milk an animal on Shabbat, see above chapter 405 paragraph 20. And see below chapter 510 paragraph 5 regarding whether it is permitted to let milk stand [in rennet] or to make cheese on a holiday.''

סעיף א - בהמה שהיא עומדת לאכילה ורוצה לחלב אותה לאכל החלב, אם לקדרה שאין בה אכלין, אסור. ואם יש בה אכלין, מתר, וכגון שבא החלב לתקנו, או שיש בה פירורין והחלב נבלע בהם, אבל החולב כל צאנו לא התר מפני פרוסה שנותן בכלי. הגה: ''ואינו יהודי החולב בהמה ביום טוב וישראל רואהו, יש להקל (רשב"א בתשובה) אך נהגו בו אסור, ואין לשנות. מיהו ביום טוב של גליות מתר ביום טוב שני (הגהות אשירי ריש ביצה). ואם מתר לומר לאינו יהודי לחלב בהמתו בשבת, עין לעיל סימן ש"ה סעיף כ'. ועין לקמן סימן תק"י סעיף ה' אם מתר להעמיד חלב ולעשות גבינה ביום טוב.

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