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 MAIN 
 
GIFT OF 
 
Sairvoyance 
 
 As Exemplified in 
 
 "The Fifth Force" 
 
 A new philosophy for the 
 guidance of Humanity 
 during the com- 
 ing cycle 
 
 '. LAIR, Ph.D., D.O., M..E. 
 
Digitized by the Internet Ar 
 
 in 2007 with funding fro 
 
 Microsoft Corporation 
 
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 airvoyance 
 
 As Exemplified in 
 
 "The Fifth Force" 
 
 A new philosophy for the 
 guidance of Humanity 
 during the com- 
 ing cycle 
 
 *>e$T*f, « BOX 1»2» 
 
 By DR. A. W. LAIR, Ph. D., D. O., M. E. 
 
 Copyrighted 1913 and 1915 
 
 By DR. A. W. LAIR 
 
 A 11 rights reserved 
 

 MA\k1 
 
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INTRODUCTION 
 
 This book is puLHshed for the puruose or giving 
 instructions and advice for the training of individuals 
 who are desirous of getting first-hand knowledge of 
 life, both on the seen and the unseen sides, whereby 
 each one may know for himself; and, knowing, be 
 the better prepared to travel the path of evolution 
 to his exalted state of being, GOD. 
 
 Every individual is a part of the whole — GOD — 
 and may be termed a Psychological UniC This Unit, 
 however, is not the earthy body, which is a mere 
 vehicle for manifestation on the material plane, but 
 it is the spiritual part, the EGO, limited by the 
 physical, body at this time, in order to gather experi- 
 ence and wisdom for use in its future state of being. 
 
 The Clairvoyant Vision, which means clear vision, 
 is the ability to see, or to sense, what is taking place 
 on those planes above the physical in the land of 
 causes, and thereby form the perfect link between 
 Cause and Effect; enabling the possessor of this 
 faculty to be of much better service to self and 
 others, than would be possible when depending solely 
 upon material manifestations, or by acting from im- 
 pulses. 
 
 The lessons are explanatory as well as instructive, 
 and if followed to completion, or to the acquirement 
 of the clairvoyant faculty, they will enable the pos- 
 sessor to judge correctly of all affairs coming to his 
 attention with wonderful certainty, thereby tending 
 to eliminate the errors of life. 
 
 It is not generally known that the real purpose of 
 life is to develop the powers latent within, thereby 
 enabling the Psychological Unit to better control its 
 vehicle of manifestation, and thus to advance more 
 rapidly than can those individuals, who are merely 
 
 those individua 
 
 33L&48 
 
drifting with the tide of humanity. Some there may 
 be who have fear thoughts, and dare not break away 
 from the old and conventional lines, being content 
 to come and go with the tides; but there are others, 
 and they are fast becoming a mighty host, who are 
 not satisfied with platitudes or ideas promulgated 
 ages ago; they will find these lessons of great 
 benefit. 
 
 The Clairvoyance herein outlined must not be con- 
 fused with the negative kind, that prostitutes the 
 science for monetary gain; neither is it spiritualism, 
 which is but a negative condition, permitting of spirit 
 control, sometimes a very undesirable condition. 
 
 All persons who may be naturally sensitive, and 
 feel more or less these spiritual influences by reason 
 of their super-sensitiveness, owe it to themselves to 
 take up this study in a scientific manner, thereby 
 becoming ''positive" clairvoyants and lords of their 
 castles, prohibiting obsession, and gaining the power 
 to close out at will all unwelcome sights and sounds. 
 
 Neither is it allied to hypnotism, which is the power 
 of subjugating one's will to that of another, thereby 
 surrendering the reins of self government into the 
 hands of an usurper. 
 
 From Clairvoyance comes, as a natural conse- 
 quence, the abilrty'to leave one's body consciously 
 during sleep, or at other times when desired. If this 
 statement seems irrational, then it is only because 
 the subject has not been given thorough investiga- 
 tion. By the use of certain exercises, this conscious 
 separation of soul and body can be brought about 
 with perfect safety, thus permitting one to travel 
 immense distances, and to investigate whatever may 
 be desired. 
 
 In fact the possibilities of the clairvoyant are won- 
 
derful to contemplate and the study harmless, if the 
 ordinary precautions are taken as outlined in the 
 lessons. 
 
 For an all round education on the "Mysteries of 
 Existence" one should study the completed work, 
 "THE FIFTH FORCE." A brief summary of its con- 
 tents will be found elsewhere in this book. It is the 
 result of a lifetime of research of a scientist, medical 
 practioner, clairvoyant and humanitarian, who is giv- 
 ing to the world of his wealth of knowledge. Those 
 students who have been favored with a reading of 
 the manuscript are all deeply impressed with the 
 truths contained therein, and do not hesitate to 
 recommend it to all enquiring minds as the most 
 scientific, simple, and truthful representation of the 
 whole of manifestation, from the beginning of crea- 
 tion down to the present day, with scientific and 
 simple outlines of a government of the people, "by 
 the people and for the people." 
 
 This New Philosophy, "THE FIFTH FORCE." from 
 which the parts pertaining to Clairvoyance and Psy- 
 chometry are now published ahead of their proper 
 places in the ocmpleted scheme, deals with exist- 
 ence in a manner never before given, at least not in 
 modern times, nor in any literature now available, so 
 far as the writer is aware of. This work is now in 
 process of publication, as fast as the limited means 
 will permit. If you are interested, send fifty cents 
 for a copy of part one, which is now ready. 
 
 With these brief remarks the book is recommended 
 to your careful persual; the exercises to your pains- 
 taking, persistent practice; and the precepts to your 
 study and understanding. 
 
 L. M. PAGE, 
 Secretary. 
 Los Angeles, California. 
 
 —5— 
 
PREFACE 
 
 This work has been expressly written for the use 
 of those persons so numerous at the present age of 
 psychic investigation, who are desirous of developing 
 their latent occult faculties to such a degree that 
 they will be of practical value in the useful arts and 
 sciences, as well as in the everyday walks of life. 
 
 All matters more curious than useful have been 
 purposely omitted. The chief aim has been to give a 
 logical explanation of the facts with simple exer- 
 cises for devolping the powers. Most of the ma- 
 terials are here presented to the public for the first 
 time, and these in particular have been compiled 
 from as yet unpublished manuscripts of the author. 
 
 The successful employment of occult operations 
 in everyday life, as well as in the useful arts and 
 sciences, depends almost exclusively on the tempo- 
 rary predominance of the clairvoyance or intuitive 
 faculties of the seer; and the errors and uncertainties 
 which commonly are the result of the exercise of 
 these faculties, are directly due to the disability, 
 limitations, and untrained conditions of these facul- 
 ties in the great majority of mankind. 
 
 The student should not, therefore, be discouraged 
 by several initial failures. Intuitive and clairvoyant 
 perception exists latently in all minds, and can be 
 aroused to some degree at least in every one. 
 
 The practice of the exercises given in this little 
 work, if not ultimately, will to some degree develop 
 these powers in most of mankind, and in those who 
 have the faculty exaggerated will develop them to 
 the fullest; and as it is a natural faculty when once 
 unfolded, and has free play, it will perform its opera- 
 tions with as much or more accuracy than any other 
 faculty within the range of the intellectual powers. 
 
 A. W. LAIR. 
 
 —6— 
 
CLAIRVOYANCE 
 
 CHAPTER I 
 
 PREFATORY DISCOURSE 
 
 Clairvoyance is the power to discern objects not 
 within the. ordinary perception of the five senses, and 
 is both natural and acquired. This power of discern- 
 ment comes from the action of the superphysical 
 senses, and it is devoleped by bringing the intellect 
 or reasoning soul (second principle) under control of 
 the Will to such a degree that the intellectual ac- 
 tivity can be completely suspended. 
 
 When the mind is stilled, and the superphysical 
 senses are free, the operator is put in connection 
 with things on the invisible planes. He can then per- 
 ceive actions taking place in the cosmic rings, and in 
 the auras of persons and things near by, or far from 
 him. 
 
 The auras of persons and things are the spiritual 
 emanations extending in human beings some eight 
 .feet from the body, and the cosmic rings may be 
 likened to the auras of the earth. The book, "The 
 Fifth Force," gives full description of these, to 
 which the reader is referred for a more complete un- 
 derstanding regarding the natures of the auras and 
 of the cosmic rings. 
 
 Man is a Psychological Unit manifesting in a physi- 
 cal form, the body being a necessity in the involu- 
 tion and evolution of the Unit in its journey from 
 the Motherhood of God to its return to the Father- 
 hood of God. 
 
 All manifestation is the result of vibration, and 
 there are seven distinct or clearly defined rates,* 
 which are as follows: 
 
 1. The physical body, or Carnal Soul. 
 
 2. The Reasoning Soul. 
 
 3. The Astral Body, or Astral Soul. 
 
 4. The Animal Soul. 
 
 5. The Human Soul. 
 
 6. The Spiritual Soul. 
 
 7. The Divine Spirit. 
 
 *The Fifth Force. 
 
Now, the Psychological Unit, when segregated from 
 the bosom of the Infinite, began its existence in the 
 highest state of matter, which was the only vehicle 
 obtainable at that time, vibrating as number seven, 
 and designated as The Divine Spirit. Later on, when 
 some of the vibrations slowed down to the rate of 
 number six, the Divine Spirit (the Psychological 
 Unit), took on another body appropriate to the new 
 order of vibrations, which body is termed the Spirit- 
 ual Soul; and so on down the scale of manifestation, 
 until now it inhabits a physical body of clay, with 
 six spiritual bodies for use on their respective spirit- 
 ual planes. 
 
 It therefore is essential to understand first, that 
 the human being is not the physical body, but that 
 it inhabits that body as a means to an end, to be laid 
 down when worn out by mistreatment or otherwise, 
 and a new body taken up later on, and so on, and on. 
 Second, that reincarnation is a logical conclusion; 
 one life-time on earth being insufficient to learn our 
 lessons, and bring us to our Godhood in a perfected 
 state. 
 
 Now the Psychological Unit being of the Infinite, 
 who can limit its possibilities within each of us? 
 There can be no limit except that which each individ- 
 ual wills for himself, or is too indifferent to his possi- 
 bilities. If we can grasp the largeness of this thought, 
 and set to work on this basis, we can become — at 
 least Clairvoyant. 
 
 At the very beginning we must realize that we are 
 an individual; one with God, it is true, yet individual- 
 ized, and we must to our own selves be true, not 
 imitators or followers of others, or of creed, or dog- 
 mas. Lessons are very well in their places, whatever 
 may be the subject; but after the lessons are learned, 
 we must assert our individuality, and apply ourselves 
 to just what pertains to us as Divine Spirits, and not 
 be bound by what others may say, although they may 
 say or teach just what is right for themselves as in- 
 dividuals. Cautions may be found expedient at times, 
 and the student would do well to abide by them until 
 he is a power for himself, and can safely feel his own 
 way. 
 
 Clairvoyance is a God-given faculty and may not 
 
with impunity or with safety be used for evil pur- 
 poses. 
 
 Only those who intend using it for helpful pur- 
 poses should undertake the task of acquiring it. It 
 is a task of more or less hardship in self denial, re* 
 tirement, and persistent practice. The musician must 
 practice steadily; the athlete must be persistent in 
 bis exercises; and, in fact, all attainments are the 
 result of persistent, careful, training; nothing comes 
 from drifting, but driftwood. 
 
 Clairvoyance can be of spiritual help to others in 
 so many ways, that they are self-evident to those 
 who think; it is scarcely permissible to use it for 
 one's own advantage in a material way; but, spirit- 
 ually, all of the higher realms become realities by 
 its use. A desideratum of great value for all per- 
 sons spiritually minded. 
 
 Those who hope to succed in the attainment of 
 Clairvoyance must believe explicitly that such a 
 thing is possible; must expect it as a result of their 
 practices; and must look for it and grasp it when it 
 begins to appear. The health should be carefully 
 guarded, but excessive physical exercise is to be 
 avoided, as clairvoyance is more easily obtained by 
 those of weaker bodies, for abnormal strength of 
 muscle prevents the superphysical senses from func- 
 tioning perfectly. Self-control must be attained, at 
 least to quite a degree. The will should be cultivated 
 lit the persistent practice of the exercises, as well as 
 in the daily life. Pride, in well doing only, should 
 be the watchword. Friendship, love, benevolence, 
 cheerfulness, and truth, should predominate in all of 
 life's transactions. With these qualifications, one 
 may safely start out with a firm determination to 
 conquer self, and bring Clairvoyance out of its hid- 
 ing place; for it is a faculty in each and all of us. 
 to be used by all at some future time, naturally and 
 easily. Why not grasp it now, and be one of the 
 advance guards of the new race, the Sixth Principle 
 Race, which is coming into objectivity at this time. 
 Besides, and not the least of all, once acquired, it is 
 for all time, and for all future incarnation if not. 
 abused. 
 
Superphysical Man. In treating the subject of 
 Clairvoyance, we cannot, as is the case with purely 
 physical phenomena, regard man as a mere organ- 
 ized body of inert matter manifesting intelligence 
 and motion as a result of a nice arrangement of 
 atoms and molecules. 
 
 Such is correct from a purely materialistic point 
 of view, especially so with the older materialists; 
 but going deeper into the subject of materialism we 
 find that materialism itself would require something 
 more than merely inert matter to produce the phe- 
 nomena of sentient life. 
 
 Matter independent of force could not and would 
 not manifest motion, much less thought and feeling; 
 and if we have inert matter as a body, we must have 
 force to actuate the body. Inertia implies rest, and 
 the inability to originate or stop a motion; and, ac- 
 cordingly, matter once set in motion would forever 
 fered with it; and, again, matter at rest would not 
 continue in motion unless some external thing inter- 
 originate motion, yet we see everywhere matter in 
 motion; such a thing as absolute rest is unknown 
 anywhere in the manifest universe. 
 
 Hence, if we have inertia and motion, we must 
 have matter and force; and as matter is always in 
 motion, that force must always be associated with 
 it 
 
 Pythagoras understood this when he laid down the 
 basic principles of his doctrine of transmigration 
 of souls; to-wit: Positive mind and negative matter. 
 Mind gives matter potency and form. Mind is 
 eternally progressive. This is all true and we agree 
 in the main, but would substitute the word force for 
 mind. 
 
 If then we have force and matter composing the 
 human being, we should consider both in any strictly 
 scientific treatment of man as an intelligent being. 
 
 In the living human being we accordingly find all 
 the forces known to physical science, and one with 
 which physical science is not acquainted; namely, 
 the "Emotive Force," or "The Fifth Force." 
 
 These forces, while originating within the physical 
 body chiefly, do not confine themselves wholly to the 
 
 —10— 
 
particular space occupied by the body, but are em- 
 anated from it and extend to the surrounding space 
 in a manner similar to that in which the heat of a 
 stove is radiated from the fire within; or the light 
 of a lamp from the flame. These radiations consti- 
 tute what we term the auras of radiated energy or 
 auric rings, and constitute the superphysical man. 
 
 Auric Rings. The aura will necessarily have as 
 many parts or limitations, counting from the body 
 outwards, as there are different powers of radiation 
 (rings) from the forces composing the body. 
 
 First, there is min eral magnetism , which is but 
 feebly active, confining its energy - — arlmost wholly 
 within the body, and radiating but a short distance 
 outside of it. 
 
 The next is that of heat, which is not only active 
 within the body, but also surrounds it to some con- 
 siderable distance. 
 
 The next in power is electricity, which manifests 
 in the body and to a distance beyond the heat aura. 
 . The next in power and distance is the aura of the 
 invisible light, which is active in the body, and to a 
 great distance around it. This we have named the 
 Astral Light aura. 
 
 Then there is the aura of the Emotive Force (E. 
 M. F.), which extends to the utmost limits of the 
 universe. 
 
 In addition to these we have the Odic Aura and the 
 Perceptive Aura, both coming within the limits of the 
 electric aura. Odile is formless emotive stuff sus- 
 ceptible to changes by the action of the will or of 
 the imagination. 
 
 The Perceptive Aura is the sum total of all the 
 other auras to the limit of the visible universe, and 
 is included within the boundaries of the electric 
 aura. The use and purpose of this aura is to retain 
 matter of any or all tenuations that may come with- 
 in its limit; any matter of any tenuation coming 
 within its limits is perceived by the Psychological 
 Unit; and the matter arranges itseir in obedience to 
 the laws of polarization and affinity, near a focus of 
 its own nature and on its own plane. 
 
 The sizes of the auras vary in different individuals, 
 —11— 
 
so that no fixed standard can be assigned to them; 
 however, in most persons, the auras will approxi- 
 mate the following: 
 
 Aura of Mineral magnetism extends beyond body — 
 one-sixteenth inch. 
 Heat Aura — 9 inches. 
 Electric Aura — 6 to 10 feet. 
 Light Aura— 6 to 10 feet. 
 E. M. F. Aura — unlimited. 
 Odic Aura— 8 feet. 
 Perceptive Aura — 8 feet. 
 
 The Superphysical Senses. There are lines of 
 force within the body that extend beyOnd its surface 
 into the auras. Within the compass of the visible 
 form they ramify, ever increasing and diverging, like 
 the branches of a tree, until ultimately, they become 
 one with each capillary blood vessel within the 
 physical body. From the capillaries they are thrown 
 outwards into the auras surrounding the body, where 
 they act as feelers, constituting a superphysical 
 sense, analogous, in a way, to the action of the cones 
 and pyramids of the retina of the eye with solar 
 light. 
 
 These feelers receive impulses coming into the 
 auras from the surrounding universe, in the same 
 manner as the cones and the pyramids of the eye 
 receive the rays of solar light; and they transmit 
 them inward to the soul, just as the eye transmits 
 impressions inward from the sense of sight to the 
 sight centers in the brain. 
 
 The superphysical senses, which are located in the 
 rete-mucosum of the skin, are all associated together 
 by these lines of force; which lines take up the im- 
 pressions from the superphysical senses and pass 
 them along the foci, where they are, so to speak, 
 sorted out and delivered over other lines of force, 
 from focus to focus, during the process of thinking. 
 
 These feelers also act as routes, or organs of elimi- 
 nation for the higher tenuations of matter from the 
 body; and when the body is overcharged with emo- 
 tions or feelings, the surplus is emitted by the 
 feelers and returned to the auras over these lines. 
 
 The Mind. Throughout the entire economy of 
 
 —12— 
 
human nature, we find three distinct sets of emotions, 
 passions, and desires, and we name them Active, 
 Passive, and Latent. 
 
 The active sets represent the manifest mind and 
 soul of man; they are the ones that come to the 
 surface and manifest to our objective consciousness; 
 they rule and characterize us in our daily affairs of 
 life, in fact, it is the man as the world sees him. 
 
 The passive represent those mental qualities that 
 lie just below the surface of objective consciousness; 
 they do not manifest as ordinary mental qualities of 
 the individual, but they can be and are thrown into 
 activity, manifesting as visible attributes of mind 
 upon certain occasions, brought about by somewhat 
 stronger stimuli than is required to cause a mani- 
 festation of the active sets. 
 
 It is these qualities that are thrown into activity, 
 and become manifest at times when the person is 
 brought into grave circumstances, or where great 
 mental effort is required to judge a circumstance or 
 direct an individual action. These are usually called 
 the higher intuitions, by this we mean a certain 
 counsel or advice, by means of which we obtain a 
 knowledge of just how to act under the circumstance, 
 coming from within our own mental sphere. We 
 might, for the sake of terminology, call this our 
 mental reserve, and compare it to a bank account 
 on which we can draw when our ready cash is no 
 longer sufficient to meet the demands. 
 
 The latent sets represent those qualities still more 
 remote, and deeper seated than the passive ones. 
 They are not at all under control of the ordinary 
 mind, and cannot be summoned under any circum- 
 stances peculiar to our everyday life; they become 
 active only under special circumstances, and even 
 then in but very few individuals, and they then rep- 
 resent that state of mind most strikingly termed 
 "Illumination." At such times the great mysteries 
 of creation are opened to the inner vision, and the 
 panorama of the creation of the universe passes be- 
 fore the consciousness; only at such times can be 
 realized our true relation to that which we know ot 
 as God; and at such times we become as God, and 
 one with God. 
 
 —13— 
 
CHAPTER II 
 
 INITIATIVE PRACTICE 
 
 The only requirement necessary to become clair- 
 voyant, outside of its rightful use, is the ability to 
 suspend thought at will. Many methods have been 
 taught for bringing the mind under control of the 
 will, all more or less successful; but the method we 
 prefer is the one affording the most independence ot 
 action, and one of purely mental effort. The follow- 
 ing simple exercise will develop the power of clair- 
 voyance to its fullest extent in any one having the 
 natural gift; if not naturally gifted, it will develop 
 the faculty to some extent. 
 
 Exercise 1. The student should sit alone in a quiet 
 place each day for one or two hours; preferably at 
 the same hour, and in the same place; he should 
 relax mentally and physically, place the tips of the 
 fingers together, thumb touching thumb, and strive 
 to calm the mind and suspend thought. 
 
 At first the student wlil have some difficulty in 
 bringing the mind to rest, and he may exp3rience 
 some peculiar feelings or sensations; these should 
 not be checked, but allowed to come; the thought 
 suspension, however, must be continued. These pe- 
 culiar feelings are caused by sixth principle elements 
 (Spiritual Soul elements) flowing into the body from 
 the higher cosmic rings, and if checked the develop- 
 ment will be retarded. When the body is filled with 
 sixth principle matter, the student will be sensitized 
 and ready for work. 
 
 Some clairvoyants, when going into this condition, 
 feel as though they were flying or floating in the air; 
 others feel as though they were rapidly dropping 
 down into darkness or out into light; some experi- 
 ence a tingling sensation in the extremities, the 
 limbs, or body; no two persons will experience ex- 
 actly the same sensations. 
 
 It may take only a few sittings to develop this 
 power, or it may take weeks, months, or years; but 
 once the power is developed, the student will be on 
 the road to the heights of practical occultism. By 
 
 —14— 
 
this power alone can he unfold all the hidden powers 
 within. 
 
 Clairvoyance, in its lowest phase, is used for 
 fortune telling, spirit seeing, etc. In its highest as- 
 pect, it can be used as an aid in the study and work- 
 ings of all the arts and sciences. To use it for the 
 higher purposes, the student must be trained, and 
 taught its uses on the various planes: otherwise, its 
 acquisition will never be of practical value to himself, 
 or of helpfulness to others. 
 
 After making the sitting as previously explained, 
 and when in the proper condition, the student should 
 look around him with the inner sense of sight (the 
 mind's eye), and he will eventually see strange shapes 
 or forms. At first, probably, there will be seen noth- 
 ing more than mere flashes of light, or sparks of fire, 
 shooting about. Sparks may drop from the air and 
 appear to strike the student; he should not become 
 excited, but keep his mind calm and thoughts sus- 
 pended. He may see fogs, clouds, or vapory sub- 
 stances floating around. 
 
 The next stage is that of the discernment of forms; 
 shapes of human beings may appear; and as the 
 powers develop, the forms will become more clearly 
 defined, until finally the student will be able to com- 
 municate with them through his inner sense. 
 
 Exercise 2. The student will make the usual sit- 
 ting, and when in condition, he should send his 
 thoughts to some distant place, and strive to see 
 what is occurring there; he should watch the scene 
 closely without letting his mind become active, for 
 if this occurs the vision will cease, and the student 
 will come out of the condition. 
 
 These exercises should be practiced until results 
 are obtained; then the student will be ready to take 
 up the next lesson. 
 
 As an aid to quieting the mind, to keep it from 
 wandering, we will say that when taking the position 
 for the sitting, the body must be relaxed. Some 
 teachers insist upon an erect sitting posture, with. 
 the shoulders straight, the head well balanced, and 
 the face looking directly in front and on a level; but 
 
 —15— 
 
we teach that the body must be perfectly relaxed; 
 a partially reclining position will loosen up the 
 muscles; while the head may be relaxed at the neck 
 by allowing it to drop down towards the chest. 
 
 This position will let the blood flow down by the 
 law of gravity, releasing the brain cells from an 
 over-supply; the blood then flows more freely to the 
 lungs, the sixth principle, which is the exciting 
 principle in Clairvoyance. A pain may be felt at the 
 back of the head when the clairvoyant faculty is be- 
 ginning to work; but this is a sign that progress is 
 being made, and should cause no alarm. 
 
 Perfect quietness, if at all possible, should be 
 sought. If not possible, then do the best that can be 
 done, making the concentration so perfect that all 
 noises will be obliterated. This is possible; but it 
 will throw an additional burden upon the power of 
 will, that would not be required were perfect quiet- 
 ness obtainable. 
 
 It is well to call attention at this place to the 
 necessity for the cultivation of Courage. Fear and 
 reason acting together will take care of man; but 
 fear and imagination will destroy his peace of mind 
 and cause untold and unnecessary suffering. Abso- 
 lute fearlessness is not a desirable condition of mind; 
 but fear allied to reason makes for safety; therefore, 
 reason should be the ruler. 
 
 In the psychic field, there are many things to cause 
 fear to the young student; there may be impersonal 
 forces with form and life, and perhaps a conscious- 
 ness by reason of their contact with man. These 
 forces are known as Gnomes, Sylphs, Undines, and 
 Salamanders, and do not pertain solely to the realm 
 of fairy stories, though they may be entirely differ- 
 ent from what they are commonly supposed to be; 
 there are, too, the departed beings from this world, 
 who have not yet taken their higher degrees and 
 gone onward to the more spiritual spheres. Yet, 
 there is nothing to fear, for there is nothing so high 
 or so powerful as the Psychological Unit in man, 
 (the true man himself), when it has awakened his 
 latent powers to consciousness and strength. 
 
 Perhaps one may say: "I do not care to become 
 —16— 
 
acquainted with such things; I will let this subject 
 alone." But, beware, there is a time coming when we 
 will all be thrown head first (or, perhaps, feet first) 
 right into the midst of them all, and what then? Is 
 it not better to learn a little, or much, of these be- 
 ings, inhabitants of God's invisible worlds now? for 
 then, when we come to go there permanently, we will 
 have known of these beings, and be able to pass on 
 and go about our new duties unafraid and therefore 
 unmolested. 
 
 Besides, it is well to know what kind of forms we 
 ourselves create by our thoughts and actions. Love 
 and hate create forms of beautiful, or of horrible, 
 shapes, which obtain life from their originators and 
 may be sent forth for good or ill. By seeing and 
 knowing these elementals, we are enabled to do much 
 good to suffering humanity, and aid in the uplift of 
 the whole human race. 
 
 Perfect love overcometh fear. Love and reason, 
 permitting of cautiousness, will take care of us, and 
 when built into our mentalities in correct proportions, 
 they will give us the courage necessary to do that 
 good, which we may find to do. Fear, alone, can 
 render us no service and should be put aside. There- 
 fere, be courageous and press on in the earnest en- 
 deavor to realize the goal of Clairvoyance. 
 
 —17— 
 
CHAPTER III 
 
 AURIC COLORS 
 
 Clairvoyant Analysis of the Auric Rings. Every 
 thought, emotion, feeling, desire, longing, sensation, 
 and passion, make an impression upon the auric rings 
 of man, and these impressions are made manifest in 
 various ways, such as colors, lines, curves, forms, 
 etc.* We will, therefore, now devote some time to 
 the practical study of these auric creations, from a 
 clairvoyant point of view, and endeavor to ascertain 
 their meanings. But it must be ever held in mind, 
 that these auric creations are of the higher tenua- 
 tions of matter (spiritual matter), and are visible 
 only to the higher spiritual souls; they can neither 
 be seen by human eyes, nor felt by human senses. 
 There is no mystery, whatever, about these things, 
 and the foregoing explanation, while very simple, is 
 all that is needed for the student to couprehend this 
 seemingly supernatural condition. 
 
 Exercise 3. The student should make the sitting, 
 and when in the clairvoyant condition, let his mind 
 ■dwell for a few moments upon the subject of auric 
 rings, at the same time search with the mind's eye, 
 in the space surrounding the subject he is analyzing, 
 for the background of the aura; this will perhaps 
 appear as a vapory substance or cloud surrounding 
 the subject. 
 
 Having acquired the habit of seeing the auras and 
 their colors, the student should look for them around 
 the people he meets. Having found the background 
 of the aura, he may look idly but steadily into it, to 
 discover any color or thing that may appear therein. 
 
 The meaning of these colors will be found in the 
 table of colors that follows: 
 
 TABLE OF AURIC COLORS 
 
 Black. Thick, muddy black clouds in the auric 
 rings indicate malice and hatred. During a fit of 
 anger, thought forms of hatred may be seen floating 
 in the background of the aura like coils of heavy 
 vapor. Black auras indicate that at some time in 
 the life of the subject, he has undergone some terrible 
 emotional depression, amounting almost to insanity. 
 
 *The Fifth force. 
 
 —18— 
 
Red. Deep red flashes on a dark background indi- 
 cate anger; if tinged with brown, selfishness is indi- 
 cated as working with the anger; flashes of brilliant 
 scarlet indicate noble indignation; while lurid blood- 
 red shows sensuality. 
 
 Brown. Dull brownish-red shows avarice, and 
 usually arranges itself in parallel lines across the 
 background; dull hard, brownish-gray shows selfish- 
 ness; greenish-brown with deep red or scarlet flashes, 
 shows jealousy; heavy lead-gray, which color usually 
 arranges itself in parallel lines against the back- 
 ground, shows deep emotional depression; a most 
 hideous and frightful hue of livid gray shows fear. 
 
 Crimson. Crimson indicates love for the opposite 
 sex, the color varying with the nature of the love. 
 Dull heavy and deeply tinged with brown shows 
 selfish love, or a desire to receive love from another, 
 having but little love to give in return. A beautiful 
 rose-colored crimson indicates unselfish love for an- 
 other, a desire to give rather than to receive love, 
 and self sacrifice for the one loved. Rose-colored 
 crimson, brilliant and tinged with lilac, shows the 
 more spiritual love for all humanity. 
 
 Orange. Orange shows domestic and social affec- 
 tion, pride and ambition, but sometimes indicates ir- 
 ritability. 
 
 Yellow. Yellow shows human intelligence; the 
 deeper and duller shades show that the intellect is 
 acting with the animal faculties, or the third 
 principle, and indicates selfish reasoning. Brilliant 
 golden yellow, or a clear and luminous lemon, or a 
 primrose yellow, indicates that the reasoning is di- 
 rected to the higher and unselfish objects. 
 
 Green. Green is very deceptive and requires some 
 skill to interpret it; it is the color of the sixth 
 principle, and its nature varies so much that it is 
 read with difficulty. Most of the green tints indicate 
 at first evil and deceitfulness; but eventually turning 
 to good and sympathetic tendencies. 
 
 Gray green, or slimy green, shows deceit and cun- 
 ning; but as the mind advances this hue passes into 
 an emerald green, which means versatility, ingenuity, 
 
 —19— 
 
and quickness of action; and no longer implies any 
 evil intent in connection with these qualities. It in- 
 dicates ability to be all things to all men, not for 
 power or for trickery, or to mislead, but in order to 
 please, or to obtain praise and favor; and later on, as 
 the higher intelligence developes, for the purpose of 
 helping and strengthening others. Eventually it be- 
 comes a pale luminous blue-green, which shows some 
 of the grandest qualities of human nature, and the 
 deepest sympathies and compassion. 
 
 A bright apple-green indicates vitality, or the wiry 
 constitution. In this color is portrayed the develop- 
 ment of the human race. At first the higher spirit- 
 ual soul (sixth principle) is at work with the primi- 
 tive races, in which condition green appears as evil; 
 but the apparent evil is a saviour, ever leading man 
 onward and upward to higher and higher goals of 
 ambition, until at last the sixth principle race comes 
 to earth, which is the race corresponding to this 
 color. Red is the reverse of green, and is its an- 
 tithesis; at first appearing as good, but eventually 
 leading the race into evil and destruction. Red rep- 
 resents animal love; green, spiritual love. 
 
 Blue. Clear dark blue shows religious feeling, but 
 this varies according to the types of the feeling in 
 its purity or bigotry, its selfishness or nobility. Blue 
 is liable to be tainted with any of the foregoing 
 colors, so that we may find any shade from indigo to 
 a deep rich violet, or their intermediates, as a muddy- 
 green blue which shows the religious level of the 
 African fetish worshipper. The colors of fear, love, 
 or deceit, may be mixed with the color of religion. 
 Light blue, such as ultramarine or cobalt, shows de- 
 votion to a noble cause or high spiritual ideals. Light 
 blue, gradually rising to a luminous lilac, indicates 
 the higher spirituality of the second principle, and is 
 usually accompanied: by sparkling golden stars upon 
 the background of the auric rings, when it indicates 
 lofty spiritual aspirations and high, noble ideals. 
 
 Note. The general brilliancy of the background 
 and its definiteness, or indefiniteness of outline, and 
 the relative brightness of the different tints and 
 colors, should all be taken into consideration in the 
 analysis of the auric rings. 
 
 —20— 
 
The development of the psychic powers are shown 
 by ' colors beyond the visible spectrum, which, per- 
 haps, give the aura a colorless expression, and may 
 strike the clairvoyant as a sense of nothingness. 
 Colors below the red end of the spectrum, indicate 
 wickedness, evil, and selfishness; they strike the 
 clairvoyant as darkness, coldness, dampness, etc. 
 
 The following, seen in the auras, indicate the gen- 
 eral condition of the souls: 
 
 Light indicates Illumination 
 
 White Good 
 
 Darkness Receptivity 
 
 Shadow Passiveness 
 
 Black Evil 
 
 -21- 
 
CHAPTER IV 
 
 THOUGHT FORMS 
 
 ''The Will is a way a person has of being and do- 
 ing, by which itself and the body in which it dwells 
 are directed. The Will is The Soul Itself Exercising 
 Self-direction. The Will may be regarded as both 
 dynamic and static. It may be regarded as an energy, 
 and, according to its degree as such, is it weak, or 
 fairly developed, or very great." — Haddock. 
 
 The development of the Will should be directed by 
 adherence to wise and intelligent conduct. The Psy- 
 chological Unit has freedom of will, and must decide 
 for itself how, and for what purpose this power shall 
 be used. Therefore, the student must ever bear in 
 mind that a strong will is master of the body, of the 
 mind's several faculties, and of the moral self. 
 
 The power of Will or of Concentration, may be 
 made stronger by exercises, and a few suggestions 
 will be made here for those students who may have 
 trouble in quieting the mind as a necessary adjunct 
 in the sittings. 
 
 Attention. At all times when awake, instead of 
 going listlessly about, pay attention to what is seen; 
 get a right impression of all things. These impres- 
 sions are stored up in the auras, therefore, it is of 
 the utmost importance that things be rightly seen. 
 Also, that all sounds be correctly heard and stored 
 away. The ether in the air makes photographs of 
 all these things within us, and if we see and hear 
 things awry, there must be an adjustment, which 
 will take up time in our sleeping hours that might 
 better be spent in rest. Remember, ATTENTION. 
 
 Procure some marbles of different colors, say six 
 red, six yellow, six blue, and six white. Throw a 
 handful on the table; glance at them, then cover 
 them up or turn away and count them mentally from 
 memory. This will improve the memory and the 
 perception. 
 
 Look steadily at a small spot on the wall some 
 eight feet distant while counting fifty, keeping the 
 mind wholly on the thought of a quiet mind. Repeat, 
 keeping the eye fully alive, but not strained. 
 
 —22— 
 
When first making such sittings, listen and count 
 how many different sounds you hear, then shut them 
 out one by one and bring the attention to perfect 
 stillness. Eliminate all movements of hands, fingers, 
 feet, eyes and lips. 
 
 Use the will and drive every thought and fancy 
 out of the mind; hold the mind blank as long as 
 possible. Repeat often during the day, while un- 
 occupied with labor, say while walking or while rid 
 ing in a street car. The Will must be taught to be 
 supreme. While sitting quietly, make the mind 
 blank and hold it so for a few second, then think of 
 some one thing, excluding every other thought, keep- 
 ing the one thing before the mind. Repeat daily for 
 strength. 
 
 Practice the picture consciousness. Read a few 
 lines of poetry or prose; close the eyes and picture 
 the scene in the mind's eye. Look at a picture on 
 the wall, close the eyes and recall the picture in full 
 detail. 
 
 These few exercises will suggest others of the 
 student's own invention, and they will help to develop 
 will power and attention, resulting in the ability to 
 perfectly still the mind when making the sittings for 
 clairvoyance. 
 
 Thought Forms. Because of the fact that the 
 seventh principle (creative energy) is co-existent with 
 everything in the universe, and that every manifest 
 thing owes its existence in the first sense to the ac- 
 tion of this mode of energy, which acts in and 
 through the mind of man, every faculty of mind be- 
 comes endowed with creative force; and this force 
 manifests itself through each and every faculty of 
 mind, and by reason of its manifestation the action 
 of each and every faculty creates forms on the astral 
 plane, that are peculiarly related to the thoughts 
 that bring them into existence. These creations of 
 the mind we call Thought Forms. 
 
 Referring to the text at the end of this lesson, we 
 find that all of the emotive force is not used up in 
 psychological processes, and that some exists in the 
 auric rings as formless emotive stuff, which repre- 
 sents avaiable material out of which thought forms 
 
 —23— 
 
are made. Thought forms may be permanent or 
 evanescent, according to the nature of the will and 
 emotion that brings them into existence. 
 
 Every faculty of mind has a corresponding form, 
 which it brings into existence in the auric rings 
 when excited. Complex thoughts are represented by 
 complex forms, having all the qualities represented 
 by the combined emotions back of the thought. The 
 finer and higher emotions bring into existence in the 
 auric rings forms that are pleasing and beautiful; 
 while the lower emotions and the animal passions 
 bring into existence those that are odious, pugnacious 
 and vengeful. 
 
 Thougff forms can be seen by the trained clairvoy- 
 ant, and the condition of the mind and character can 
 be determined by interpreting what is seen. To de- 
 velop this phase of clairvoyance, make the usual 
 sitting and search for the auric background with the 
 mind's eye. Having found the background, look for 
 forms in it, and interpret them as they correspond 
 to the faculties. Simply describe what is seen and 
 take it as a type of character. 
 
 Flowers seen in the auric rings indicate delicate 
 thoughts and feelings. The colors of the flowers 
 indicate the nature of the thought. 
 
 Symbols, geometric figures, mechanical objects, in- 
 dicate intellectual thoughts and a reasoning mind. 
 
 Birds, forests, rivers, plains^ wild flowers, scenery, 
 and the like, indicate the higher emotions, as these 
 things are associated mostly with the sixth principle; 
 but under some conditions may be associated with 
 evil thoughts, as some evil deed may have been com- 
 mitted in a place and that place impressed upon the 
 aura by the memory of it; however, the clairvoyant 
 can usually discover the associated evil. 
 
 Ferocious animals and venomous reptiles, bugs, in- 
 sects, etc., show that the lower animal passions are, 
 or have been, at work; and all such things leave their 
 creations in the auric rings. 
 
 There is no limit to the objects that are to be 
 seen. Anything that flies in the air above the earth, 
 or that swims in the waters of the seas, or that 
 
 —24— 
 
creeps or crawls, or inhabits the surface of the 
 earth, may be seen in the auric rings as symbols of 
 thoughts. In fact, every form, animal, reptile, or 
 botanical thing, has a repeat in the human mind, and 
 under certain conditions will take form in the auric 
 rings of the microcosm. 
 
 Malice produces forms that are pugnacious, snarl- 
 ing, snapping, frowning, aimed at the creator there- 
 of. 
 
 Love produces cupid forms. Licentiousness pro- 
 duces forms of evil proportions, vacillating and 
 soggy of tissue. 
 
 Love of form, in an artistic mind, produces beauti- 
 ful nude forms of modest proportions. 
 
 Drunkeness produces all manner of odd shapes. 
 
 Deceit, treachery, hyprocrisy, produce forms that 
 are lovely to behold as they face one, but catch a 
 view from the bjack and they appear as hollow 
 shells, festering, rotten, filthy and corrupt. Persons 
 having these forms in their auric rings are fair to 
 your face, but foul behind your back. 
 
 Combativeness takes the form of a tiger. 
 
 Caution takes the form of a spider, or a sea-devil 
 with eyes in the ends of its tentacles. It can be 
 seen to cautiously put forth these tentacles and turn 
 them in every direction in a searching attitude, then 
 to cautiously draw them in and fold itself up, and 
 hide from view. A person with this thought form in 
 his aura, is very cautious. 
 
 The following is a description of a form seen in 
 the auric rings of a doctor: It had the head of a frog, 
 the ears of a jack rabbit, and the body of a lizard. 
 It would open its mouth and croak like a frog; 
 sneak along the ground with its lizard body; pick up 
 its hugh rabbit ears in a listening attitude, then 
 make great jumps from place to place, as if trying 
 to escape from danger. After a jump it would turn 
 around and croak in a tantalizing manner. 
 
 Upon studying the character of that person the 
 following conditions were found: He was a well in- 
 formed practitioner, but without good moral status. 
 
 —25— 
 
He would do any vile thing to get a dollar. He had 
 a mania for operating upon women who were not 
 in need of it, and then laugh at his own littleness, 
 telling how he had anesthetized her, and pretended 
 to perform the operation, but did not do so. He, how- 
 ever, presented his bill, which was the only inspira- 
 tion for the work. 
 
 He was addicted to malpractice on females, and 
 was cunning enough to escape justice. His logos 
 was a jest, and when caught he would meet it with 
 a laugh, and was generally successful in getting out 
 of the way, so that justice could not overtake him. 
 When he got the best of an adversary he would 
 croak and laugh. Here we find all the elements rep- 
 resented by the thought form. He was successful 
 in cheating justice, was holding a prominent place 
 in the Congregational church, and was a Sunday- 
 school teacher; but he could not prevent his thoughts 
 from taking form in his auric rings, where the clair- 
 voyant saw them. This man was in principle made 
 up of the elements of a frog, a jack rabbit, and a 
 lizard. His soul elements were a cross between these 
 three types. 
 
 Thought forms may be sent to a distance, either 
 consciously or unconsciously, by the one who creates 
 them. During sleep or in the waking state, no mat- 
 ter what the distance may be, they can be seen by 
 the clairvoyant and interpreted. The scientific clair- 
 voyant can even trace them back to the party who 
 created them. 
 
 Dreams are sometimes caused by the thought forms 
 of another entering the auric rings, where they are 
 seen during sleep. Such dreams can be interpreted 
 from the nature of the forms; thus, mice would in- 
 dicate malicious thoughts of the person from whom 
 they came. We cannot go into detail on the subject 
 of thought forms, for such would fill volumns and 
 then not be exhausted. The clairvoyant must refer 
 tc his own knowledge of the visible world for most 
 of his interpretations. 
 
 —26— 
 
CHAPTER V 
 NATURE SPIRITS 
 
 Food should be eaten in accordance with the needs 
 of each individual; but meat should be avoided as 
 much as possible, if not entirely eliminated from 
 the diet. Uncooked foods, fresh and dried fruits, 
 nuts and salads, furnish plenty of material upon 
 which to build for health and strength. There are 
 plenty of books on this subject, and if the student 
 is not familiar with the matter of diet, he should 
 obtain some reliable book and study the question for 
 himself. It is impossible to give general directions 
 for all persons, except in the matter of meat. Fish 
 may be eaten sparingly. 
 
 Water, which is pure, should be freely drank, but 
 not a large amount at a time. The cultivation of 
 regular habits is recommended. 
 
 Rest is necessary from the ordinary duties of life, 
 but the clairvoyant sittings must be made daily, and 
 at the same time each day, if at all possible; but if 
 not, make a sitting each day whenever convenient. 
 This may call for early rising on Sunday mornings, 
 if the exercises are ordinarily taken in the mornings. 
 
 By the power of Will one should eliminate all irri- 
 tation, worry, depression, and all evil thoughts and 
 communications. These not only disturb the mind, 
 but poison the body by the generation of acids, bases, 
 and salts. 
 
 Make sure of plenty of pure air day and night. 
 Sleep with the head away from a draft. Keep the 
 bedroom clean and attractive. Make your decora- 
 tions of a light green, which is the color of the 
 sixth principle. A light green shade over the lamp 
 in the room where the sittings are made, will be of 
 benefit. 
 
 Music is also beneficial and should be listened to 
 once or twice a week if convenient. A mechanical 
 music box, if it can be had, is better than nothing; 
 but it is not nearly so good as the regular thing. 
 
 It is also quite necessary that all injurious habits 
 be eliminated for the bettering of the health. Al- 
 ways cultivate simple-mindedness, asserting for one's 
 
 —27— 
 
self every good influence against every evil thing. 
 Bring the mind to believe in health, and success in 
 all undertakings. Remember always to think and to 
 say only those things that one may want to come 
 true, for the world was created from ideas and 
 thoughts, and the student can create his own world 
 by the thoughts he thinks, if he but sticks to them 
 long enough to give them the right amount of vitality. 
 
 Cultivate the habit of saying little, especially about 
 the clairvoyant work. The experiences arising from 
 the sittings should never be communicated to others 
 for many reasons, not the least of which is delay in 
 progress. Never say or think that no progress is 
 made, because there will be progress whether it can 
 be seen or not, as one may work for some time and 
 apparently be making no development, when all at 
 once a clearness will come, and then progress be- 
 comes rapid. A busy tongue is but chasing butter- 
 flies. 
 
 Make all of your reading deliberate. Avoid the 
 daily papers as much as possible, as they contain 
 trash that is harmful to the soul. Even magazine 
 literature contains but chaff, with fanciful and im- 
 aginary illustrations. Bacon once said: "Read not 
 to contradict nor to believe, but to weigh and con- 
 sider." Select well-written books on subjects worth 
 knowing. Examine the title, learn who is the au- 
 thor, and what are his general characteristics; find 
 out if he is recognized as an authority on the subject 
 in question. Read, and digest what has been read; 
 this means that one will not do a great deal of read- 
 'ing, but rather will gain in knowledge that which 
 will be worth retaining. The careless and hasty 
 readings of newspapers and magazines merely wastes 
 the time and breeds forgetfulness. 
 
 Hybrid Spirits. A hybrid spirit is one which is 
 brought into existence by the associated action of 
 the forces of two or more planes, or from the as- 
 sociated action of the forces of the auras of two or 
 more bdies. They differ from thought forms, inas- 
 much as thought forms are wholly the product of the 
 creative powers of the mind, and exist wholly within 
 the auric rings of the creator. 
 
 Hybrid spirits are a production of the creative 
 
 —28— 
 
powers of the mind, and the creative powers of the 
 macrocosm combined. 
 
 We once listened to the music of a piano, while in 
 the clairvoyant state, and saw the spirits of music 
 playing and dancing around the instrument at some 
 distance from it. They appeared to grow lively and 
 dance around in a brisk manner when a cheerful 
 tune was played; but when the strains became 
 melancholic, the spirits grew sad and sedate, appear- 
 ing to be mourning or lamenting, and weeping; the 
 dance ceased, and they fell to the floor face down- 
 ward, only to be revived when the strains of music 
 again became lively. 
 
 Whatever is the character of the music these 
 spirits take that character upon themselves, and act 
 out the part, just as actors play a part on the stage. 
 Deep bass, in a moderately lively tune, brings forth 
 onto the stage characters that are corpulent and 
 chunky; they are jolly and represent the comedian 
 or clown. The tones just below middle C, played in 
 a sweet or mournful manner, will bring to the stage 
 forms that are thin, tall, and sad looking, or else 
 angelic. They are the tragedians and romancers, and 
 play the part of fate and altruism. 
 
 A quick, sudden touch of the keys in high treble, 
 will insantly cause all forms present to disappear; 
 they appear to be disrupted by some terrible power, 
 and instantly assume the appearance of fog or vapor, 
 which falls to the floor and becomes invisible. 
 
 These spirits are produced by the action of sound 
 on the formless emotive stuff in the cosmic rings of 
 the macrocosm, and the auric rings of the microcosm 
 combined. 
 
 The formless emotive stuff in the cosmic rings is 
 thrown into form by tone combinations of the instru- 
 ment, and the forms receive additional detachments 
 from every person hearing the music, which gives 
 them additional life and substance on the plane 
 wherein they exist. 
 
 A thought form pure and simple is brought into 
 existence by a voluntary or involuntary act of the 
 emotions, longings, passions, and desires of an indi- 
 
 —29— 
 
vidual; whereas, these hybrid spirits cannot come 
 into existence by act of the microcosm (individual) 
 alone, but require the creative powers of the macro- 
 cosm (universe) as well, to give them form and be- 
 ing. 
 
 A hybrid spirit does not exist wholly within the 
 auric rings of any person, and does not depend 
 wholly on any person or mental effort for existence. 
 They exist in the cosmic rings of the macrocosm, 
 and depend wholly on the creative powers of the 
 macrocosm for existence with form and life, and 
 when the power that created and sustains them, as in 
 the case of the tone combinations, are withdrawn, 
 they cease to exist, and the emotive stuff out of 
 which they were made returns again to the form- 
 less state. 
 
 Hybrid spirits are seen everywhere. Every living- 
 thing, animal, plant, or mineral, has creative powers; 
 and when acted upon by the creative powers of the 
 macrocosm, they give birth to these hybrid spirits. 
 
 The waters of the brook, the sighing of the wind 
 among the tree tops, beams of sunshine, odors of 
 the rose, and the blush of a maiden's cheek, all, 
 everything, everywhere, is surrounded with hybrid 
 spirits; some are beautiful, others are terrible to be- 
 hold, but all are to be seen by clairvoyant vision. 
 
 Hybrid spirits may assume any form, from a mere 
 vapory cloud or fog to that of an angel, a demon, an 
 animal, or a mixed form. The clairvoyant will see 
 many strange things that natural eyes cannot behold, 
 and which the ordinary brain cannot comprehend. 
 There are unlimited numbers and kinds of hybrid 
 spirits that do not depend at all upon the human 
 mind for form or existence; they are a product 
 wholly of the creative powers, acting on the form- 
 less emotive stuff, in the auras of animals, plants and 
 minerals. Such are the true spirits of the brook, 
 river, forest, plain, mountain, meadows, music, etc. 
 
 -30— 
 
CHAPTER VI 
 
 THE EYE TEST 
 
 This exercise is of great value in learning to 
 control the muscles of the eye, and its practice 
 will eventually bring the orbital muscles under 
 control of the will, thereby giving • one the power 
 to induce the required muscle tension at the im- 
 portant moment; and it is owing to this muscle 
 tension that the eye generates its own peculiar mode 
 of psychic force, which permits the invisible astral 
 light to manifest on this organ in such a way that 
 the otherwise invisible objects of the astral plane 
 become visible to the sense of sight. 
 
 Exercise. Center the gaze at the corner of a pic- 
 ture, or of a door; strive to follow the edge of the 
 picture or door with the eye to the next corner. It 
 will be found that the eye will not obey the will, but 
 will move along the line with a jerky movement, 
 which must be prevented. Bring the gaze back to 
 the starting point, and strive by force of will to make 
 the vision run along the edge smoothly, without 
 jerks or jumps. After a while it will be found that 
 the muscles of the eye will obey the will, and the vis- 
 ion can be directed as one chooses; it will also be 
 found that the muscles will easily become tensed 
 when desired; it is in this tensed condition that the 
 eye becomes ready for psychic vision. 
 
 Center the gaze on a spot on the wall or on the 
 floor, or elsewhere, where the body, muscles, or eyes, 
 are not in a strained condition to see it; it being 
 required that the entire body be perfectly relaxed 
 during the exercise. Having assumed the position, 
 endeavor to keep the gaze on the identical spot (the 
 smaller the spot the better), but no attention need 
 be paid to the color or brightness of the spot, though 
 it should not be one to excite the eye or mind dur- 
 ing the exercise. It will be found that the gaze can- 
 not long be held on the spot; the vision will jump 
 or waver, owing to a spasmodic or erratic action of 
 the ciliary muscles, and it is these muscles that you 
 must learn to control. After a while this control will 
 be accomplished, when it will be observed that the 
 muscles of the eye will become tensed — not con- 
 
 —31— 
 
tracted — and then a vibratory sensation in the eye 
 will be experienced, or the muscles around the eye 
 will twitch spasmodically; this should cause no fear 
 as it is the muscles orbicularis palpebrarum becom- 
 ing psychic. 
 
 Practice the foregoing exercises until perfect con- 
 trol of the ciliary muscles has been obtained, and 
 then observe the following: 
 
 When it is desired to see clairvoyantly, with the 
 visual sense, tense the eye, lower the upper lid partly 
 over the pupil of the eye; that is, partly close the 
 eye; then at intervals of a minute or so, wink 
 slowly, still holding the tense condition. This will 
 produce a drowsy feeling, which is the result of the 
 force generated at the orbicular muscles of the eye 
 flowing back and flooding the brain, thus relaxing 
 the mind and bringing one into the psychic condition. 
 
 When it is 'desired to look into the auras of a per- 
 son, the tensed condition should first be induced, 
 then search in the space of the auras with the eye 
 the same as though one were searching a globe or 
 sphere, or glass of water, on the physical plane. 
 Learn to focus the eyes in the space of the auras, 
 or in empty space, and eventually one will see dimly 
 outlined within the aura the otherwise invisible 
 forms, whatsoever they may be. One can, also, while 
 id this condition, see astral objects in the auras of 
 the earth; hence, the nature spirits, hybrids, spirits 
 of music, and the forms that reside in the four ele- 
 ments will all become open to the vision. One can 
 see astral forms around the flowers, the river, brook, 
 caves, at the foot of trees, and so on, and learn from 
 their actions much of the nature of the invisible 
 world. 
 
 Beyond this there is another form of clairvoyance 
 that becomes manifest from the foregoing exercises, 
 which is clairvoyant perception and thought trans- 
 mission. It comes while in the drowsy condition 
 caused by the eye flooding the brain with Emotive 
 Force. It will be found that while in the tensed con- 
 dition the mind is at rest — quiescent — and at the 
 same time one will have a mental picture or percep- 
 tion that will hold the mind dormant. 
 
 —32— 
 
Now as long as this dormant condition remains 
 one will not be able to receive new impressions; 
 therefore, it will be necessary to momentarily un- 
 hitch, so to speak, from this dormant state; and 
 the next mental state that follows will, if all is well, 
 be a clairvoyant perception, or a knowledge external 
 to one's own mental sphere. It may be a thought 
 from some person near by, or from some one far 
 away, that will enter one's auras through the tele- 
 pathic strata, or it may be an idea born directly 
 from the astral light into the auras; or, it may come 
 from the souls of departed persons, who are residing 
 in the ocsmic rings; or, it may come from nature 
 spirits, elementals, etc. 
 
 However, it all depends upon one's own prowess 
 and knowledge of the invisible worlds to determine 
 from just what source the impression comes. Hence, 
 the young student should be cautious about taking 
 things too seriously, and not to believe everything he 
 sees, hears, or gets from any source, until he knows 
 more of the planes upon which he is operating. 
 
CHAPTER VII 
 
 THE LAW OF EUPHONY 
 
 Devination by Euphony. Owing to the inherent 
 mystic relation between euphonetic sounds, the 
 answer to any question is contained in the letters 
 composing the written question. 
 
 By resolution we find the English language to be 
 composed of forty-two elementary sounds, and each 
 of these sounds is, from all eternity, specifically re- 
 lated to some particular department of nature, and 
 to some particular emotion, longing, passion, or de- 
 sire; and when sounded by the human vocal organs, 
 will arouse the specific idea to which it bears rela- 
 tion. Moreover, it will do the same if merely the 
 idea of the sound enters the subconscious department 
 of the mind. 
 
 In obedience to the foregoing law, we can expect 
 and do find a specific relation between the name of 
 a thing and the thing itself; for instance, if it is the 
 name of a human being, the sounds composing the 
 name, being so often repeated during the life of the 
 individual, will cause, in a measure at least, his life 
 and destiny to take on the form indicated by these 
 sounds; and would do so completely if isolated from 
 all other influences also tending to shape the char- 
 acter and destiny. 
 
 For example, suppose a baby is born to parents who 
 love and cherish it, and have an idea that it will be 
 just a little finer and better than any other baby; 
 their emotions towards it are delicate, and they wish 
 it to grow up to be something superior in nature to 
 common babies. Now, in obedience to the law of 
 euphony, the parents would naturally select a name 
 for the little one whose sounds would contain the at- 
 tributes they imagined the youngster to have. Thus 
 the baby is named euphonetically. And then, in 
 after years, the law of euphony would tend to shape 
 the mind of the progeny until it represented the 
 qualities corresponding to the sounds; hence, destiny 
 by euphony. 
 
 For instance, suppose the name to be Claudius; 
 this represents the hard C and the soft sound of S, 
 
 —34— 
 
both the hard and the soft nature; the boy would 
 grow up a pet, and perhaps be spoiled; he would be 
 of a pettish and irritable nature during childhood; 
 but in after years, the hard sound of C would cause 
 him to assume some position in life wherein he would 
 domineer or rule over weaker natures; or perhaps 
 he would grow up a worthless degenerate from the 
 soft sound of the S. 
 
 In the same way such names as Sally, Jane, Sue, 
 Elizabeth, Abraham, John, Jack, etc., would indicate 
 practical minded persons, those who would have to 
 do the harder and more practical works of life. While 
 Marjorie, Harriet, Bernice, etc., would indicate na- 
 tures more of the toyish type, and be practically 
 worthless. However, they are desirable beings, owing 
 to a certain beauty of thought and goodness of na- 
 ture; but, like the roses and lilies, they require a 
 great deal of husbanding to bring out the best from 
 within them. 
 
 As Clairvoyance has nothing in common with ob- 
 jective intellectual thought, we will not tabulate the 
 correspondence between sounds of letters and emo- 
 tions, ideas, etc., but proceed to lay down some rules 
 by which these relations can be worked out auto- 
 matically within the dominion of the subconscious 
 mind, by which means we may get an answer to any 
 question whatsoever that may be asked. 
 
 Owing to the fact that Clairvoyance is the* result 
 of the action of the Sixth principle, or the higher emo- 
 tions, whose anatomical location is in the region of 
 the breast and the lungs, and as the parabolic curve 
 is that which bears a specific relation to this prin- 
 ciple, tending to arouse it into action when presented 
 to the souls through the sense of sight, we proceed 
 to write the desired questions along a parabolic curve, 
 as indicated in the following drawing. 
 
 ^jsatupS^ 
 
 "The letters of the question contain the answer to 
 the question," but one must prepare the psychic con- 
 
 —35— 
 
dition before the letters will reveal the answer. This 
 is done by reciting one of the following mantrums: 
 
 MANTRUMS 
 
 Wednesday and Saturday. 
 
 Oh! Spirits of Earth, 
 
 Oh! Spirits of Air, 
 
 Who knoweth Mortal Man's destiny; 
 
 Who guideth this augury, 
 
 Invisible, immortal wisdom, 
 
 Pray reveal to me 
 
 What the answer to this question 
 
 Will be. 
 
 Tuesday and Friday. 
 
 Guide me, Oh! Spirits of the Stars, 
 And this day let me see, 
 What the answer to the question 
 Will be. 
 
 Sunday, Monday, and Thursday. 
 
 Oh! Spirits of Earth, 
 
 Oh! Spirits of Air, 
 
 Oh! Spirits of the Stars; 
 
 Guide and direct my eye, 
 
 And reveal to me that which I wish to know; 
 
 And by this augury lift the veil 
 
 That screens our world from yours, 
 
 And this day let me hereby see 
 
 The answer to my question. 
 
 Select the one corresponding to the day of the 
 week on which the question is being asked, as indi- 
 cated at the heading of each mantrum; having se- 
 lected the right mantrum, repeat it earnestly in good 
 faith. It need not be repeated aloud, but at the end 
 the given name is to be repeated, dwelling upon its 
 most prominent sound. This sound, and the man- 
 trum, induces the required psychic condition, and 
 puts one in touch with the invisible world through 
 the instrumentality of the subconscious mind. 
 
 Strive to diminish the activity of the selective 
 faculty of the mind as much as possible; that is, 
 suspend intellectual thought; see rather than cal- 
 
 —36— 
 
culate the answer. Let the eyes roam at leisure 
 over the words composing the question; eventually 
 they will suggest new ideas relating to the question, 
 and in turn these will shape themselves into the 
 answer within the subconscious mind, and it will 
 later come to the threshold of the objective mind. 
 In looking over the words of the question, think of 
 the sound of each letter or combination of letters; 
 or, in other words, let the letters impress their sounds 
 upon the mind. 
 
 37- 
 
CHAPTER VIII 
 CLAIRVOYANT HEALING 
 
 A wise man has said: "It is the privilege of every 
 individual to draw on the Universe for all forces 
 necessary to personal and financial success, under the 
 limitations of endowment. The Universe is a system 
 of law. To invoke its aid, you must come into har- 
 mony with law. Many people permit themselves to 
 become discouraged, and to complain that things, 
 circumstances, God, or the worlds, are 'down on' 
 them. This is an imbecile cry. Nothing is down on 
 them save themselves and a few other imbeciles. It 
 is altogether a question of multiplying self, by con- 
 formity to law, into one's environment. With every 
 intelligent and persistent effort to do this, the nature 
 of things co-operates. This is the most certain fact 
 in our lives." — Haddock. 
 
 The above is given as a reminder that if the stu- 
 dent has not yet realized results, he should not give 
 up, but throw himself into the effort with a strong 
 determination to win that which rightfully belongs 
 to him, and which he can acquire by persistently 
 going after it. 
 
 Introspection. Introspection is the act of looking 
 within the body by the power of clairvoyant vision. 
 
 DIAGNOSIS AND TREATMENT 
 
 Diagnosis is the judgment rendered concerning 
 what is seen relative to health or to ill health. 
 
 Practice. Put yourself into the clairvoyant condi- 
 tion by suspension of thought; now look steadily and 
 search with the mind's eye within the body of the pa- 
 tient. At first you may see nothing; but you will, 
 probably, in a very short time begin to see dark 
 places in the body, or they may be lighter than the 
 surrounding space. Such dark or light places are 
 diseased auras, and the darkness is merely the aura 
 of the diseased organ or part, which has taken with- 
 in itself matter of some tenuation not normal to it. 
 The flooding of the part with such foreign matter 
 makes it more dense than the general aura of the 
 
 —38— 
 
body, and it* presents itself to the clairvoyant vision 
 as a dark, or a light, place. 
 
 Darkness is the most general appearance; but to 
 some clairvoyants the diseased parts may appear as 
 light or colored places. If so, the color seen is the 
 color of the foreign matter of some tenuation higher 
 in vibration than the matter of the physical body, 
 which has become incorporated with a part of its 
 aura. 
 
 Having thus diagnosised the trouble, and located 
 the site of the disease, it then remains to displace 
 the trouble and cure the disease. 
 
 Proceed as follows: Having found the diseased 
 area, make yourself conscious of the cause of the 
 trouble. Hold this consciousness and keep your 
 vision on the place, willing that the foreign matter 
 be dispersed. After a few moments the treatment 
 may be suspended. If the disease is curable, the 
 foreign matter will gradually leave the place and 
 health will return. 
 
 The clairvoyant, if he chooses, can watch the pro- 
 cess taking place during the healing. He will then 
 see the foreign matter begin to move like a cloud or 
 vapor; it will be gradually dispersed and the dis- 
 eased part will assume the same degree of light, or 
 darkness, as will be seen in the other parts of the 
 body. 
 
 Prescribing. If the clairvoyant has a knowledge 
 of medicine and pathology, he can extend his vision 
 while introspecting and, by looking deeper into the 
 diseased area, see the pathological changes that have 
 taken place, thereby being enabled to describe the 
 disease and its symptoms. The former method, how- 
 ever, being for those not acquainted with medicine 
 or pathology, will not enable one to tell the nature of 
 the trouble; but this does not detract from the heal- 
 ing power, as such persons may have more power 
 than the physician. 
 
 Persons not acquainted with medicine, while in- 
 trospecting and diagnosing, can select the proper 
 remedy by clairvoyant power, by merely letting the 
 clairvoyant vision drift to the kingdom of healing 
 agents with which he may be acquainted, whether 
 
 —39— 
 
they be the products of the chemical laboratory, the 
 crude herb as it grows in the field or forest, or 
 whether it be some mechanical therapy, or some 
 drugless method. Whatsoever it may be that the 
 clairvoyant vision may select as a remedy, it will 
 more likely correspond to the disease, and have a 
 greater curative power, than what may be selected 
 by the most powerful intellectual effort. 
 
 It must be remembered, however, that the clair- 
 voyant vision has no resources in selecting remedies 
 beyond those things with which the operator may be 
 familiar; and if his knowledge of remedies be wrong, 
 the clairvoyant vision will be hampered, as it will 
 have but an erratic storehouse of knowledge to draw 
 from. The more acute the knowledge of the operator 
 in therapeutics or otherwise, the clearer will be the 
 application by the aid of the clairvoyant vision. 
 
 Exceptions: In case the clairvoyant is medium- 
 istic, he will sometimes have remedies suggested to 
 him by the masters, or spirits of some order, with 
 which he is not acquainted. 
 
 When such remedies are suggested by influences 
 outside of the clairvoyant's storehouse of knowledge, 
 he should not apply it blindly, just because some 
 spirit purports to have given it; but he should with- 
 hold its application until he can learn of the un- 
 known properties of the remedy; otherwise, he may 
 do some serious damage or perhaps injure the pa- 
 tient, for mistakes in transmission from the invisible 
 world to the medium are common. 
 
 If the operator can learn nothing about the sug- 
 gested remedy, it will be profitable for him to do some 
 original work by experimenting cautiously with the 
 remedy on himself or others, until its properties are 
 learned. By this method he will, in time, surely come 
 into possession of a wealth of therapeutic knowledge, 
 not to be attained in any other way, which will be 
 secrets of his own, for the good of humanity. 
 
 Sympathetic Diagnosis. Some clairvoyants, whether 
 they be the learned physician, or one unacquainted 
 with diseases and remedies, will, during diagnosis, 
 experience all the symptoms of the patient.whether 
 of pain, fever, coldness, cough, or what not, and these 
 
 —40— 
 
symptoms, taken on by the clairvoyant, may help 
 him to make a correct diagnosis. However, such a 
 diagnosis can never be as accurate as the one made 
 from introspection. The former is but a sympa- 
 thetic diagnosis, while the latter is a pathological 
 one. The former may be erratic, as in the case of 
 hysteria or nervous dyspepsia, when the patient will 
 have all the symptoms in the catalogue and of every 
 known disease and some that are not known; symp- 
 toms may cause one to err, but pathology will not. 
 The taking on of the symptoms is caused by the de- 
 tachments thrown off by the disordered body enter- 
 ing the auras of the clairvoyant, and in this way af- 
 fect his feelings and produce the symptoms. 
 
 Astrology is a great help in the diagnosis of dis- 
 ease as well as of human nature. The planets are 
 God in manifestation, working through natural laws, 
 and when one knows of these laws, the nature of the 
 subject or patient is more readily understood. The 
 student would do exceedingly well in taking up this 
 science. It is not difficult, requiring growth more 
 than hard labor or intricate study. 
 
 Each planet has an affinity for one of the seven 
 principles that govern the human body; each prin- 
 ciple governs one of the functions of the body, and the 
 aspects of the planets to each other, at the time of 
 birth, tell of the inborn qualifications of the mind as 
 well as the body. 
 
 According to the law of cycles each principle rules 
 the Astral Light for thirty-six years, and this consti- 
 tues a cycle for that principle; while within the cycle 
 itself, each principle repeats its influence, and rules 
 one years out of every seven; so that within any 
 given cycle, each principle rules every seventh year 
 in succession. 
 
 The principle ruling the cycle would, at its com- 
 mencement, rule during the first year, then again 
 every seventh year; thus, the principle ruling the 
 first year of birth would rule again in the eighth, 
 fifteenth, twenty-second, twenty-ninth, and thirty- 
 sixth years of life; the remaining six principles would 
 preside over the remaining thirty years in sequence. 
 The principles succeed each other within each cycle 
 
 —41— 
 
as follows: Seventh, first, fourth, fifth, third, second, 
 and sixth. 
 
 The following table will illustrate the rulings of the 
 principles during the cycle of thirty-six years com- 
 mencing with the year 1873: 
 
 CYCLE OF SECOND PRINCIPLE— 1873 TO 1908 
 
 Keynote Principle Years of Birth 
 
 G . 2 1873 1880 1887 1894 1901 1908 
 
 D 6 1874 1881 1888 1895 1902 
 
 E 7 1875 1882 1889 1896 1903 
 
 F 1 1876 1883 1890 1897 1904 
 
 B 4 1877 1884 1891 1898 1905 
 
 C 5 1878 1885 1892 1899 1906 
 
 A 3 1879 1886 1893 1900 1907 
 
 The cycle for the period commencing with the year 
 1909 is ruled by the Fourth Principle, this principle 
 ruling the first year, then the other principles as fol- 
 lows: 5, 3, 2, 6, 7 and 1. The years are distributed 
 in a manner similar to the table above. 
 
 These seven principles work harmoniously through 
 the twelve signs of the Zodiac, and the planets of our 
 Solar System, as shown in the next table: 
 
 Principl 
 
 es Zodiacal Signs 
 
 Planets 
 
 1 
 
 Pisces 
 
 Moon, Jupiter 
 
 2 
 
 Aries and Taurus 
 
 Mercury, Neptune 
 
 3 
 
 Virgo and Libra 
 
 Venus 
 
 4 
 
 Scorpio, Sagittarius and 
 Capricorn 
 
 Mars, Venus 
 
 5 
 
 Leo 
 
 Sun 
 
 6 
 
 Gemini and Cancer 
 
 Moon, Uranus 
 
 7 
 
 Aquarius 
 
 Saturn 
 
 The keynotes will enable the student to study the 
 patient through the law of harmony. Each human 
 being has two keynotes: one from the cycle proper, 
 which indicates his individuality, and one from the 
 birth year, which indicates his personality; but both 
 may be the same, according to the year of birth, in 
 which case the principle will have increased strength. 
 
 —42— 
 
CHAPTER IX 
 
 CLAIRVOYANT DIVINATION 
 
 Fatidic Vision. Fatidic vision is the power by 
 which clairvoyants expose events in the life of a per- 
 son, or in the' history of the world. 
 
 Clairvoyance is the basic power of all divinations, 
 no matter by what name they may go; hence, be- 
 fore exposing any other method, we will dwell for a 
 moment upon the power of the clairvoyant to look 
 into the future, or into the past. 
 
 Several factors enter into the process of such ac- 
 tion, which will be taken up in order. 
 
 First: In obedience to the law of polarity, the 
 clairvoyant either consciously or unconsciously, 
 establishes a polar affinity between his own sixth 
 principle and the auric rings of his client. This 
 polar affinity causes the emotive force to flow from 
 client to operator, and with it comes detachments or 
 memories that were stored in the client's auric 
 rings. 
 
 These detachments enter the auric rings of the 
 operator and float in* the currents therein, and as 
 they pass into the perceptive aura of the operator, 
 he perceives them in clairvoyant vision as though 
 they were in his own mind, the operator then inter- 
 prets or tells what he sees, and in this manner all 
 past events are told. 
 
 Future events are calculated from the past, either 
 by a conscious or an unconscious process. If con- 
 sciously, the operator simply reasons logically from 
 cause to effect, using his vision as a premise, draw- 
 ing his conclusions as a natural consequence of the 
 relation of a minor to a major premise. He uses 
 simply a logical process to determine what will hap- 
 pen from what has happened. The truthfulness of 
 such predictions depends upon the operator's power 
 of reason, and on the logical processes he uses. 
 
 If the reason takes place unconsciously, the pro- 
 cess is the same, except that it is with greater rapid- 
 ity; and instead of taking place in the objective in- 
 tellect it occurs in the subjective department of the 
 
 —43— 
 
intellectual function; in this case the operator will 
 simply tell what he sees without knowing why he 
 sees it. The truthfulness of this mode of prediction 
 depends upon his clairvoyant development, and upon 
 the depth of the condition or power of the polarity 
 established between the operator and has client. 
 
 Second: The Psychological Unit carries with it 
 detachments or memories that it has acquired in 
 past incarnations. 
 
 The Psychological Unit, however, is closely re- 
 lated to the sixth principle; and the clairvoyant, in 
 obedience to the law of polarity, establishes a polar 
 affinity between his own Psychological Unit and the 
 sixth principle of his client, therefore, through this 
 polar affinity his Psychological Unit comes in touch 
 with that of the client by means of the currents of 
 emotive force, which flows from the auric rings from 
 one to the other. 
 
 All Psychological Units, owing to their intimate re- 
 lations to the Great First Cause, contain within them- 
 selves from all eternity, properties and powers sim- 
 ilar to those of the Great First Cause itself, which, 
 when awakened, can reveal to the lower principles, 
 especially to the sixth, any knowledge relating to 
 the visible or the invisible universe. 
 
 The Psychological Units of the operator and client 
 simply communicate to each other, that of the client 
 reveals to the operator its future as a human being; 
 the operator interprets it in human language and 
 gives it back to the client. 
 
 Third: Elementals, spirits, thought forms, hybrid 
 spirits, and the like, that have been associated with 
 the client or the operator, communicate knowledge 
 to the operator in various ways, such as feelings, 
 longings, words, or by symbols, and serve as a 
 premise by which the clairvoyant deduces his con- 
 clusions, either by the conscious or unconscious 
 reasoning process. 
 
 Fourth: If the clairvoyant be scientific, he may 
 read the auric rings and draw conclusions from their 
 colors, lines, angles, curves and other criteria that 
 he may see in the auric rings of his client, or from 
 the associated elementals. 
 
 —44— 
 
Fifth: The operator may associate with his clair- 
 voyant vision, either consciously or unconsciously, 
 the general habits of his client as to dress, manner 
 oi conducting himself, etc., or he may read the facial 
 expression, or use physiology, phrenology, palmistry, 
 to aid his power in finding premises from which to 
 draw conclusions. 
 
 Sixth: One of the greatest aids to clairvoyants, 
 ; in finding these premises, is Astrology; and* while 
 '■>. of itself, it is the most accurate and far reaching 
 . means at our command for looking into the future 
 or past history of man, or of nations, or the world, 
 or even of the universe, with it alone, we can never 
 accomplish what can be done when it is united with 
 the all-penetrating powers of the trained clairvoy- 
 ant. 
 
 Astrology will give us the cues or tips, if they may 
 1 be so termed; but the clairvoyant vision and the 
 power of reasoning will take these cues and un- 
 erringly follow them to the very limits of infinity. 
 
 In reading the future or the past history of man, 
 nation, the world, or of the universe, first get the 
 cues from Astrology, then unfold them by the power 
 of clairvoyant vision and reason. 
 
 Palmistry, physiology, phrenology, and all of the 
 semi-exact, as well as of the exact sciences, — physics, 
 chemistry, geology, botany, history, in fact anything 
 and everything that is capable of giving a cue, will 
 serve the purpose of starting the clairvoyant vision 
 and reasoning process, by which every fact in sci- 
 ence may be unfolded to the utmost minuteness and 
 to all infinity. Thus, by the power of clairvoyant 
 vision and reason, all departments of science can be 
 enhanced and advanced to a degree that can never 
 be attained by the crude methods of reasoning, so 
 far as the second principle is developed in the pres- 
 ent fifth principle race. 
 
 Beyond the aforesaid somewhat exact aids to clair- 
 voyants, many other empirical means have been prac- 
 ticed more or less in all ages of the world, by all 
 classes of people, from the savage to the enlightened 
 European and American; some of which are given 
 as follows: 
 
 —45— 
 
Card reading, which is merely an aid to the sus- 
 pension of thought. The cards act as cues from 
 which the clairvoyant starts his vision and the rea- 
 soning process. The I cards within themselves are 
 nothing and are worthless; they merely aid in in- 
 ducing the clairvoyant condition. 
 
 Reading Tea and Coffee Grounds, is the same as 
 with the cards; they aid merely in suspending 
 thought, and in offering suggestions to the clairvoy- 
 ant sense in the following manner: 
 
 Thought being suspended, and the clairvoyant 
 vision being partly but not wholly opened, the clair- 
 voyant faculty is ready to transmit the impressions, 
 but does not do so owing to the inertia of the mat- 
 ter composing the brain. There is required just a 
 little stronger impulse to overcome this inertia than 
 the clairvoyant can summon from within himself; 
 so, by having a system of interpretations or mean- 
 ings, for the various lines and figures as seen or con- 
 jured up in the grounds, these interpretations will 
 act as stimula to overcome the brain inertia, and 
 start the action of the clairvoyant faculty. 
 
 Be it understood that clairvoyant vision, although 
 independent of the brain, requires brain action; for 
 without the brain the sixth principle could not com- 
 municate to the physical world. The brain is the 
 medium through which it acts, and if the brain re- 
 fuses to act, there can be no transmission of results 
 to the physical plane. 
 
 Thus, the card reader, or reader of tea leaves or 
 coffee grounds, may have the clairvoyant vision with- 
 in himself; but, without their aid, he may be unable 
 to give expression to what is taking place in his sub- 
 jective mind. This vision, while in the subjective 
 mind and beyond the power of expression, may be a 
 correct impulse relative to the subject under exam- 
 ination, and yet not be able to raise to the thresh- 
 old of objective consciousness and receive expression 
 through words; but as the clairvoyant looks at the 
 cards, tea leaves or coffee grounds, the meanings 
 ascribed to certain cards, lines, or figures, arouse 
 ideas in the mind (objective) ; and if one of the 
 ascribed meanings should happen to be like or nearly 
 
 —46— 
 
so, to the clairvoyant idea in the subjective mind, it 
 will stimulate the subjective brain cells in such a 
 manner as to bring to the objective consciousness 
 the latent idea or clairvoyant vision, and the opera- 
 tor can then give expression to the same. 
 
 Thus, cards, tea leaves, and coffee grounds, are 
 nothing in themselves, and any meaning could be 
 ascribed to the spots, lines, and figures, and would 
 act just as well for clairvoyant stimula; however, 
 the best code of meanings would be the ones cover- 
 ing the things most likely to occur. 
 
 Many methods have been adopted by clairvoyants 
 tc arouse this faculty, or to overcome brain ineritia 
 and suspend thought; but all act in the same way; 
 the superiority of one over another being only that 
 some may have greater stimulating powers, or more 
 power to suspend thought; the stimulating power 
 coming from the peculiar meanings ascribed to certain 
 things, which things are more likely to be similar to 
 the subjective ideas. 
 
 Among some of the many methods practiced may 
 be mentioned crystal gazing, magic mirrors, and 
 divination with needles. Alactromancy or divination 
 by means of a cock, which, when placed in a circle 
 made of sand, will pick at certain letters of the al- 
 phabet, and from these letters the interpretations are 
 made up. Divinations with onions. Also gastro- 
 mance, lecanomancy, margoritomance, raphsodo- 
 mancy, comance, spodanomancy, geomance, etc. 
 
 -47- 
 
CHAPTER X 
 
 CONTROLLING THE AKASA 
 
 If any object, such as a stone, a bit of ore from a 
 mine, as gold, silver, or iron; or in fact anything at 
 all, be brought within the auric ring of light, or the 
 ring of mineral magnetism of the clairvoyant when 
 he is in a deep trance state, he will proceed to de- 
 scribe it, and unravel its past history; tell where it 
 came from, in what kind of strata it was found, and 
 its associated geological conditions. 
 
 This is accomplished as follows: Everything con- 
 tains within itself a history of itself, for everything 
 contains detachments from everything with which it 
 has ever been associated; so, when a portion is 
 broken off from a body of mineral, the portion, no 
 matter how small, becomes the center of auric rings 
 peculiar to itself; it becomes a separate individual, 
 and like its parent it receives auras of its own; while, 
 as a part of the parent rock, it had no individual 
 auras, yet, as a part of the whole, it shared the 
 auras of the whole. * 
 
 A detached portion of mineral will carry through 
 all time the detachments received rrom the parent 
 rock; but it will, as an individual, acquire more de- 
 tachments after leaving the parent, and these de 
 tachments will differ from that which the parent 
 thereafter acquires. The particle will contain all 
 that the parent had acquired up to the time of be- 
 ing broken from it; but after separation, the parent 
 and the particle become separate individuals, and 
 acquire detachments from different associations; and 
 in time will become dissimilar in structure and seem- 
 ingly lose all relations to each other, so far as physi- 
 cal science can ascertain relationship. 
 
 Any given particle of matter then contains within 
 itself the history of all other states in which it may 
 ever have been associated; and when brought within 
 the auric rings of a highly sensitized clairvoyant, it 
 will give off detachments from its auras, which will 
 enter the auras of the operator, and act as stimuli 
 to start clairvoyant vision. Thus he may see a com- 
 plete history of the mineral, or he may be able only 
 to catch glimpses of its history, in the different; 
 ages, in a fragmentary way; but if its powers are 
 
 —48— 
 
sufficient and the clairvoyant reason, as well as the 
 clairvoyant vision, are developed, he can take these 
 stimuli as cues, and, reasoning backwards, unravel 
 the complete history of the mineral, even taking it 
 back to the time when it was in the state of Prima 
 Materia. 
 
 (Note). This power is as yet not fully developed 
 in the fifth principle race, but will be completely un- 
 folded in the sixth principle race as a common asset 
 to the human mind. 
 
 Shaping Events. Clairvoyance is a power of the 
 sixth principle, and this principle is related to the 
 auras of Emotive Force, which are unlimited as re- 
 lates to extension; so that the clairvoyant, when in 
 the psychic condition, is in touch with anything he 
 may have under his vision, without reference to dis- 
 tance or to time. 
 
 If his will is free and united with the sixth 
 principle, it will become active at the place where 
 his vision is concentrated; and by the power of will 
 he can control what he sees, and in a measure shape 
 events accordingly. 
 
 Thus, should he have a clairvoyant vision of the 
 life of a person, and see therein something unpleas- 
 ant for that person, he can dispel it by willing it not 
 to be; this process is analogous to dispelling disease 
 producing matter from a diseased aura in the body. 
 
 While a clairvoyant is not all powerful, nor un- 
 failing, yet, in a measure, he can operate for good or 
 evil, and at any distance. 
 
 Owing to the intimate relation of the will to the 
 various tenuations of matter, through the Emotive 
 Force, all matter of whatsoever tenuation or plane, 
 tends to assume the form that the clairvoyant gives 
 it in his vision. 
 
 If the clairvoyant does so operate on matter of any 
 tenuation, he puts himself in direct opposition to the 
 forces of such matter, and if he is powerful enough 
 and his will be free, he will accomplish his end; but 
 should he not be powerful enough, then all the en- 
 ergy he puts forth against the body of matter will, 
 by its resistance, return to him and reverse his will. 
 If his intentions were good and beneficient, when his 
 will meets with a reversal, all the good, that he has 
 sent forth, will return to him as a beneficient gift. 
 
 —49— 
 
But if his intentions were evil, the returning energy 
 will do to him as he would have done to the body of 
 another, but with some modifications; and, at all 
 events, the returning evil will not be a desirable ac- 
 quisition. 
 
 Dangers of Clairvoyance. Clarvoyance is a great 
 power, and like all great powers, it is capable of great 
 good when properly used, but it is also capable of 
 great evil when improperly used. 
 
 Clairvoyance, as a means of fortune telling, while 
 seemingly innocuous, is the cause of much misfor- 
 tune when used by unscientific persons who do not 
 realize its wide scope and range of application, and 
 when also used for the purpose of making the al- 
 mighty dollar roll into their coffers. 
 
 Perhaps it will be well to state, that it is not only 
 to the clairvoyant that it is dangerous, but also to 
 those who are not clairvoyant but make pretensions 
 to be able to tell the fortunes of others; for, suppose 
 a believing sensitive goes to a fortune teller, and is 
 told of some calamity about to befall him; the idea 
 is planted in the subjective mind from where it actu- 
 ates the individual, who blindly follows out what the 
 fortune teller has told him, believing it to be a 
 fatality fixed upon him by nature; when, in reality, 
 such destiny never existed until the fortune teller 
 put it into the client's subjective mind by sugges- 
 tion, or shaped it by clairvoyant power. 
 
 Thus the advice given by such persons do much 
 harm as well as some good; these influences are ac- 
 cepted as true clairvoyance, when, in fact, in many 
 cases there is no clairvoyance in the prognostications 
 at all. 
 
 To avoid such evils, the true and conscientious 
 clairvoyant should never describe events, in the lives 
 of persons, that may in any way, through the power 
 of suggestion, lead them into trouble; but he should 
 strive to dispel any evil seen hovering over the 
 client. 
 
 If the clairvoyant knowingly and willingly, or for 
 a sum of money, voluntarily suggests or brings such 
 evils on any person, he will be taking into his own 
 auras, karma that at death will draw him into the 
 lower cosmic rings of purgatory and hell in devican. 
 
 —50— 
 
CHAPTER XI 
 PSYCHOMETRY 
 
 Psychometry is so closely related to Clairvoyance 
 that it is included in these lessons in order that the 
 subject may be complete. 
 
 Psychometry is an art that has for its object the 
 reading of all universal phenomena; and, when 
 mastered in^a practical way, all nature becomes as 
 an open book, and the various phenomena of the 
 universe unfolds before the psychometrist. 
 
 A psychometrist is one who has, from the study 
 of the human body, become acquainted with the laws 
 governing it, and learned its true relation to every 
 other thing in the universe, the six remaining souls 
 included. He is one who knows the relations between 
 the Microcosm and the Macrocosm, and having 
 gained a superior and accurate knowledge of the 
 former, he can, in obedience to the law of corre- 
 spondence, trace the relation of any part of it to 
 some corresponding part of the Macrocosm. Thus, 
 by comparing the known (Microcosm) to the un- 
 known (Macrocosm) the unknown may also become 
 known. 
 
 The science of Psychometry rests upon a few fun- 
 damental principles relative to the seven-fold consti- 
 tution of man and of the universe. As the human 
 body has been the criterion from which we have de- 
 duced the text of "THE FIFTH FORCE," it is again 
 the criterion by which we will read the phenomena 
 of the universe. 
 
 The human body is a book of life, having seven 
 chapters, and many pages. Each principle repre- 
 sents a chapter, and in each chapter is written a 
 seventh part of the history and plan of the universe. 
 
 Psychometry is truly the algebra of science. 
 
 We will first unfold the fundamental principles 
 underlying the art, from which we will evolve the 
 practical application thereof. 
 
 Psychometry is divisible into two branches; to- 
 wit, Occult psychometry, or that branch of the sci- 
 ence which requires special occult powers and train- 
 ing, and which cannot be attained by all persons at 
 this time. 
 
 —51— 
 
Occult psychometry rests upon five fundamental 
 princples: change in the astral body; influence of 
 the superphysical senses; changes of polarity of the 
 body; influence of detachments; influence of lines 
 of force and of currents. 
 
 The second branch, which is not in the realm of the 
 occult, becomes an exact science as illustrated in 
 the New Philosophy, "THE FIFTH FORCE," and 
 can be attained by any person having the necessary 
 intelligence and memory. 
 
 The astral body, or the third principle, being com- 
 posed of matter of the third tenuation, is an elastic, 
 amorphous, highly tenuated substance concentrated 
 within the physical body, and also highly tenuated 
 around the body. It is acted upon by all external 
 things through the five senses, and has a tendency 
 to take on the form of the body acting upon it. 
 
 The various external influences, such as sound, 
 music, color, odors, flavors, etc., arouse within the 
 living human being some emotion, desire, longing, 
 feeling, idea, etc., which are isochronous with a 
 change of form of the astral body. 
 
 It is by reason of this change of form of the astral 
 body that we are able to distinguish one thing from 
 another. Without the astral body we would be in a 
 state of emotional paralysis, and while we could 
 reason about a thing, and in this way know of it, we 
 could never have a feeling that it exists. We could 
 reason about love, justice, mercy, truth, or we -could 
 reason that certain lines or colors in a landscape 
 made up a beautiful scenery, or that sugar was sweet, 
 vinegar sour, salt salty, or that a mother should have 
 love for her child; but if there was no astral body, 
 nor any change possible in it, we could never know 
 anything about these things as they really are. 
 There would be no feeling associated with the idea 
 that they are. We might be in heaven and unable 
 to enjoy it as it would be impotent to excite feeling, 
 and heaven would produce no different sensations or 
 feelings, than the sight of a block of wood or of 
 stone. 
 
 In fact, we know nothing of external things at all; 
 all we really know is the feeling associated with the 
 peculiar or specific forms assumed by the astral 
 
 —52— 
 
body; and these forms are induced from external 
 things acting upon it through the five senses. 
 
 Feeling or emotion changes by reason of a change 
 of contour or form of the astral body, excited by ex- 
 ternal things through the senses. 
 
 Again, emotions arising within the souls from im- 
 pressions taken into the aura at some previous time 
 through the senses, and having been stored up in 
 the auric rings, will cause a change in the contour 
 of the astral body. 
 
 Plato, speaking of the perfect beauty, says if we 
 would come into possession of perfect beauty, we 
 should from our earliest youth be in love with a 
 beautiful form, and then everything in nature will 
 appear to partake of this beauty; and, thus, love of 
 form and beauty is raised from the individual to the 
 universal and is rendered ideal. The law is, that 
 whatever we love and desire we are becoming. 
 
 Thus, if we behold a beautiful form and desire to 
 possess it, the astral body assumes that form; and 
 within the living organism this form awakens the 
 emotion, desire, or feeling that the form represents. 
 
 For example, if a man beholds a beautiful female 
 form, his astral body instantly bounds into the exact 
 form that he beholds, or, to be accurate, that he 
 thinks he beholds, for one man might see beauty in 
 that particular woman, while another would not. 
 Again, when seen on the street beautifully robed, the 
 sum total of what is seen, the robes, and the visible 
 portion of the body, would suggest a beautiful form 
 beneath the robes, and the astral body would take 
 up the form of what is imagined; but, if seen at the 
 bath, the form beneath the robes might excite dis- 
 gust. Why? Because the form imagined gave the 
 astral body a form that excited agreeable sensations, 
 while the form at the bath created disagreeable 
 feelings. Thus there are true and false impressions 
 acting upon the astral body. 
 
 This false impression is caused by two false stim- 
 ula, one from the object itself, and the - other from 
 emotions aroused within the souls, from stored up 
 impressions. 
 
 Brutes and uncultured persons are not so strongly 
 affected by what is seen, or by what is taken in 
 
 —53— 
 
through the senses, because their astral bodies are 
 of a more crude nature, and have not the same 
 elasticity as have those of the more cultured and 
 refined persons. 
 
 This elasticity can be cultivated, and when this is 
 done, the person, being also sensitive, becomes an 
 apt psychometrist, provided he is learned deeply in 
 its study. 
 
 The Astral body is further susceptible to changes 
 from internal causes, such as voluntary emotional 
 activity, imagination, will, etc. The adept of psy- 
 chometry can thus change the form of his astral body 
 at will, making it conform to the form he beholds, 
 and by merely noticing the sensations, feelings, de- 
 sires, etc., that the new form arouses, he can deduce 
 therefrom the nature of the form. 
 
 Again, if the will and reason are weak, and the 
 astral body too sensitive, or too highly stimulated, 
 delusions will result. The operator may have an 
 idea of a post in the ground, when instantly his 
 astral body assumes the form of the post, and he will 
 feel as though he was in the ground; he will feel the 
 earth around the lower part of the post (his body) 
 and the upper part of the post will be his upper ex- 
 tremities; and if the delusion is powerful enough, 
 and his reason weak, he will be insane with the idea 
 that he is a post in the ground. 
 
 The astral body being closely associated with the 
 physical body is subject to the law of inertia; hence, 
 the greater the mass and density, the slower the be- 
 ginning of an action or a change; and the smaller 
 the mass, and the more tenuated it is, the quicker 
 it is to assume a change of form. 
 
 Hence, a large person, having a great volume of 
 material in the astral body, would be slower to feel 
 the impulses coming in through the senses; he would 
 therefore be slower to anger, or to love, or slower 
 to express himself, than would a smaller person 
 with a smaller astral body; hence, small persons of 
 irritable temperaments, have small sensitive astral 
 bodies. However, while this is the general rule, 
 there are exceptions to it; for a small person may 
 condense so much astral body into his physical body, 
 that from the inertia thereof he becomes slow to 
 respond to external stimula; and the reverse with 
 large persons. 
 
 —54— 
 
CHAPTER XII 
 
 THE SUPERPHYSICAL MAN 
 
 Influence of the Superphysical Senses. Focal 
 points are centers for the excitement of various feel- 
 ings, emotions, desires, longings, ideas, and passions. 
 They are excited from external influences by de- 
 tachments given off from the body being examined. 
 
 Again, they can be excited by internal influences, 
 such as the above mentioned emotions that come 
 up within the microcosm as memories, by the mo- 
 mentary or temporary reaction of detachments that 
 have been taken into the auric rings at some former 
 time, or by reason of physical changes, such as may 
 be occasioned by sickness or injuries, when new 
 chemical products are formed in the body that excite 
 the foci. 
 
 Suppose a certain bit of stone is given to the psy- 
 chometrist to examine. In a few moments it imparts 
 to his auras some detachments; these become local- 
 ized in the region of a focal point corresponding to 
 the nature of the detachments. The focal point will 
 alarm the astral body of the presence of the intrud- 
 ing detachments, by throwing out waves of the Emo- 
 tive Force along the lines of force emanating from 
 the excited focus; and all foci, that are related to the 
 excited one by connecting lines of force, become 
 aroused and also throw out waves of Emotive Force. 
 This commotion causes the astral body to assume 
 the form represented by the invading detachments. 
 
 The Psychological Unit becomes conscious of the 
 change, and interprets the feeling, longing, desire, 
 or thought associated with the new form that the 
 astral body has assumed, and intuitive judgment is 
 rendered concerning the body under examination. 
 
 If the foci are excited within the body, the same 
 changes take place as though they were excited from 
 external things, except that the detachments are 
 released within the body near the foci, instead of 
 coming in through the auric rings of the body. 
 
 Thus, any food, drug, or other substance, taken in- 
 to the system, gives off detachments that work such 
 changes; this is the reason that certain drugs pro- 
 
 —55— 
 
duce certain delusions, fancies, longings, desires, and 
 passions, as they, by such action, change the form 
 of the astral body to a form that conforms to the 
 nature of the drug. 
 
 For example, canabis indica is a bi-sexually polar- 
 ized drug, and when taken into the system of male 
 or female, it throws the astral body into the form 
 of the opposite sex; that is, if the male takes the 
 drug in a proper amount, his astral body will assume 
 a female form, and he will desire the female, for then 
 she is a part of his life and consciousness; he is 
 conscious in her for she is a living part of himself, 
 and he is not complete without her. Thus admiration 
 of the opposite sex is aroused. 
 
 Changes of Polarity. The various modes of energy 
 emanating from the body set up currents in the 
 auric rings. Detachments coming into the auric rings 
 from the surrounding cosmos are sometimes made to 
 float in these currents. Certain polarity of the body 
 attracts or repels certain detachments and tenua- 
 tions of matter in such a way as to cause them to 
 circulate around and through the body in these cur- 
 rents. The polarity of the human body is not stable, 
 but is susceptible to changes from influences either 
 within the body or from outside of it. 
 
 Now, let us for a moment refer to the laws of 
 magnetism, and take up a magnetized bar of steel; 
 place it beside another bar of steel not yet magne- 
 tized, and what happens? Taking up the second bar, 
 it: will be found to have also become a magnet, having 
 similar polarity to the one from which it was mag- 
 netized. This process of magnetizing one bar from 
 another is called induction; that is, the. magnetized 
 bar had power to induce a similar condition in the 
 second one; and if the latter be a tempered bar of 
 steel, it will become a permanent magnet, similar to 
 the first one; but if it be only a bar of soft iron, it 
 will lose its magnetism and polar arrangement the 
 moment the permanent magnet is removed. 
 
 Now, while all substance does not contain the same 
 form of magnetism as does iron, yet, all substance is 
 subject to the same laws of polarity and induction. 
 
 The human body being a plastic magnet, it can, 
 
 —56— 
 
and does, have its polar equilibrium disturbed by 
 bodies with which it comes in proximity, or in con- 
 tact. 
 
 So in psychometry, when an object to be examined 
 is brought within the auric rings of the operator, to 
 such proximity that its lines of force can act on the 
 body of the operator, his body undergoes a change 
 of polar arrangement, and adjusts itself to the polar 
 arrangement of the object under examination. 
 
 The polar arrangement of the operator's astral 
 body now being similar to that of the object of ex- 
 amination, induces in the microcosm, isochronously 
 with the change of form in the astral body, ideas, 
 thoughts, feelings, desires, longings and passions, 
 corresponding to the nature of the object. 
 
 All parts of an object, whether they be lines of 
 force, detachments, or currents, always bear a fixed 
 relation to each other, and if one is changed the 
 whole are changed; so that if the polar arrangement 
 is changed within a body, it changes all the functions 
 accordingly. From these changes come similar feel- 
 ings, longings, etc. Several causes are capable of 
 producing the same effects, although no two causes 
 are exactly alike. It is the combined action of all 
 of these causes, tending towards one common effect, 
 that makes psychometry possible; for any single 
 cause, although it might tend to produce the effect, 
 could not do so by reason of insufficient stimulation; 
 but when all the causes combine to one end, the 
 stimulus becomes powerful enough to produce the 
 effect, and psychometrical illumination results. 
 
 Detachments. Detachments are minute particles 
 of matter that become detached from the parent 
 body, and are thrown off from it like the odor of a 
 rose; and, so to speak, floating in the etheric strata 
 surrounding the object are attracted to other objects 
 in obedience to the law of polarization, or attraction 
 and repulsion. Thus one object standing in the 
 proper polar relation to another object will receive 
 detachments from it, which, coming within the radius 
 of the auras, are taken captive and held there, and 
 are utilized in the economy of the recipient. 
 
 In illustration and demonstration of which we 
 
 —57— 
 
have the phenomena manifest from radium, which is 
 recognized by all scientists. Thus radium is per- 
 petually throwing off minute particles of matter, 
 which, coming within the auras of other bodies, cause 
 them to become also radio-active. These detach- 
 ments play a most important part in producing the 
 phenomena of psychometry; hence, are here brought 
 to the notice of the inquiring student. 
 
 Everything within the manifest universe is in a 
 measure radio-active; that is, they are throwing off 
 detachments; the stars of the heavens thus commu- 
 nicate with each other, and are slowly but surely 
 transmitting their properties to one another; and if 
 the law continues, they will eventually cause a com- 
 plete equalization of forces, and every particle of 
 physical matter will become alike; thus we see the 
 process of equality at work everywhere throughout 
 the entire universe. Thus it is that the astrologer 
 is able to calculate the influence of the stars upon 
 human destiny, for naturally man would receive de- 
 tachments as messengers from the starry hosts. 
 
 Influence of Detachments. When a detachment is 
 given off from a body, and it becomes located in the 
 region of a focal point, the focal point itself is ex- 
 cited to action by its inception, and arouses all as- 
 sociated focal points by the action of the lines of 
 force connecting them together, and a single union 
 of perception is aroused. 
 
 With the detachments comes also the lines of force 
 emanating therefrom, for be it remembered a detach- 
 ment is but a minute particle of matter of the tenua- 
 tion of the plane on which it exists, and the lines of 
 force of the detachment are so related, that they 
 carry with them the whole history of the parent ob- 
 ject and the nature thereof; when the detachment is 
 fixed in the region of a focal point, its lines of force 
 become lost within the focal point; the focal point, 
 becoming its host, assumes momentarily the form 
 of the guest, and a flash of waves traverse the lines 
 of force within the microcosm, in the same direction 
 as they traversed the lines of force in the guest. 
 
 Focal Points. Focal points are centers of focalized 
 points of attraction, which stand either in a positive 
 or a negative relation to the detachments that are 
 
 —58— 
 
given off from other bodies; and any detachments 
 having an affinity for any given focal point, will be 
 drawn to it after entering the auric rings of the 
 microcosm. 
 
 These detachments remain indefinitely within the 
 attracting region of the focal point; thus the souls 
 and mind, so called, grow by virtue of the attracting 
 power of the focal points for specific particles of mat- 
 ter of high tenuation, which are detached and thrown 
 off from material objects. 
 
 These play an important part in psychometry, for 
 every detachment carries a complete history of itself 
 and parent to the recipient. Thus all foci, having 
 relation by correspondence to the nature or the his- 
 tory of the guest, are aroused; and this excitement 
 will for a moment so disturb the perceptive aura of 
 the operator that this history of the guest will flash 
 before his mind, and perception is completed. 
 
 The accuracy of the reading depends upon the 
 sensitiveness of the operator, and it is not to be sup- 
 posed that a perfect operator is to be found. Be- 
 cause of the imperfection of the operator, the truth- 
 ful history of the body being examined cannot be 
 wholly determined. Interia of physical matter must 
 be completely overcome before a perfect perception 
 can take place. However, although the instrument 
 may be imperfect, the nature and the history of the 
 body under examination may be unraveled to a mar- 
 velous degree; and what cannot be determined by 
 this flash of vision or illumination of mind, can be 
 obtained by the use of the reasoning faculties. 
 
 Auric Currents. Auric currents are the natural 
 paths or routes around the body, and within the auric 
 rings of the various forces which compose the auras 
 and the super-physical man; these, by comparison, 
 are analogous to the trade winds of the earth's at- 
 mosphere, and the currents of the ocean, which are 
 caused (in the case of the trade winds) by the rota- 
 tion of the earth on its axis. This movement natur- 
 ally causes a breeze or wind at the equatorial belt 
 to follow the direction of the rotation, and the heated 
 atmosphere, owing to its relative lightness, rises from 
 the earth to the higher regions producing a vacuum, 
 
 —59— 
 
causing the natural wind to flow from the north and 
 south poles along the earth's surface towards the 
 equator, where it becomes heated and rises to the 
 higher altitudes, returning to the polar regions; 
 thus is established the trade winds. So, also, in, a 
 similar way, the currents of forces are established 
 around the human body. 
 
 And as the mountain tops offer obstruction to the 
 natural winds, and set it to moving in various direc- 
 tion, so also in, the microcosm there are influences 
 that interfere with the currents and cause them to 
 move in a multitude of directions. 
 
 Again, the salt in the ocean is liberated from the 
 water at the equatorial regions by the evaporation 
 of the water from the heat of the sun; and the free 
 salt, being of greater specific gravity than the water, 
 sinks to the bottom, causing an influx of the waters 
 from the tropical and polar regions towards the equa- 
 tor; the obstructions met by the incoming waters, 
 such as submarine mountains, etc., break up the 
 natural currents and establish the trade currents in 
 various directions. 
 
 So in the microcosm the heat radiated from the 
 body will rise from feet to head, when in the erect 
 position; but when lying down, the heat changes its 
 direction and rises from the lower to the upper side. 
 These currents can be interfered with by various 
 causes, and thus false currents are established in 
 the auras. 
 
 Again, detachments that enter the auras, if they 
 are in affinity with the electric aura, will be impelled 
 through the aura from one focal point to another, 
 standing in opposite polar relations, until it finds its 
 true affinity; thus establishing currents in the elec- 
 tric aura; and in a similar manner currents are 
 established in all of the auras. The auras and cur- 
 rents are ever being acted upon, and are undergo- 
 ing incessant changes; and these currents play a 
 very important part in practical psychometry. 
 
 Not only do the earth and man have auric currents, 
 but every particle of matter has its own specific cur- 
 rents and polar arrangements, and these it trans- 
 fers by induction to the detachments that are lib- 
 
 — 60 — 
 
erated therefrom. Again, when these detachments 
 enter the auras of the operator, when sensitized for 
 psychometrical work, they induce in him similar cur- 
 rents, also similar polar arrangements to that of the 
 parent body of the detachment; thus the detachment, 
 becoming the guest of the operator, induces in the 
 host an idea of the parent; therefore, the psychome- 
 trist is able to read by psychometrical perception 
 the nature of the parent of the detachment. 
 
 Influence of Currents. The detachments thus given 
 off from an object under examination enter the auric 
 rings of the operator, and, isochronously by induction, 
 the polar arrangement is changed in the body of the 
 operator. This change causes the currents to assume 
 the same direction in the auric rings of the operator, 
 as in the auric rings of the body being examined. 
 
 These currents carry the detachments around and 
 through the body until they arrive at a focal point 
 having affinity for them, when the focus takes them 
 captive as a guest. 
 
 If the psychometrical condition be weak, the de- 
 tachments may not arrive at the foci at all; but if 
 sufficiently powerful, a condition is assumed, and the 
 detachments, while yet in the auric currents, will in 
 the course of their wanderings pass the perceptive 
 aura of the operator, and an idea of the nature of the 
 body will be conceived; whereas, if the detachments 
 enter the foci, they will act more powerfully and in- 
 duce a flash of illumination in which will be seen 
 as a vision, the nature and the history of the object 
 being examined. 
 
 Thus, psychometrical illumination is produced by 
 the direction of the flow of currents in the auric 
 rings of the operator. The auric currents of the mi- 
 crocosm assume the same direction as the currents 
 in the auric rings of the body. 
 
 -61- 
 
CHAPTER XIII 
 
 PRACTICE 
 
 In psychometry the essential thing to do is to 
 learn to suspend thought, for it is the action of the 
 intellectual or reasoning function that prevents the 
 superphysical senses from receiving impressions 
 from the visible or invisible universe. 
 
 In a normal state of mind, or when the reasoning 
 brain cells are at work, impressions cannot enter 
 the mind except the few that come in through the 
 avenues of the five senses, or are aroused within the 
 brain itself through the action of associated fibers 
 connecting the brain cells. Such an impression would 
 not in fact be a new one; it would be only an old 
 impression stored up in the subjective mind, and 
 awakened by the co-ordinative powers of the brain, 
 by reason of an intricate arrangement of these as- 
 sociative fibers. 
 
 To check brain action and suspend thought, the 
 student must bring his will power to bear to over- 
 come inertia of brain matter. This is not done by 
 the concentration of the mind on some one thing, as 
 is generally supposed, for, in fact, such concentration 
 will have the opposite effect. Neither should the mind 
 become dissipated, . nor the thoughts scattered, for 
 a wandering mind can do no great thing. 
 
 The thing to be remembered is, that all thinking 
 must be quieted, and the mind emptied absolutely of 
 all thought. Look into the region of the heart with 
 the mind's eye, and passively wait for incoming im- 
 pressions. Having mastered this difficult thing, the 
 student will be ready for work of a practical nature. 
 
 The student will now take some object in his hand; 
 let it be a lock of hair recently from the head of some 
 person with whom he is not acquainted. Suspend 
 all thought for a moment and look with the inner 
 vision into the region of the heart, and in that mo- 
 ment an impression will come in some form; it may 
 be merely an impression as to the character of the 
 person; or it may be a vision of the person, or a flash 
 before the mind of the entire life of the person, or 
 his present physical or mental conditions; at all 
 events the impression will be correct in so far as the 
 student has been successful in suspending his 
 thoughts. 
 
 —62— 
 
The experiments are not limited to the examina- 
 tions of persons through a lock of hair, but the whole 
 universe lies open for investigation; and anything 
 whatsoever that may be touched, while in the condi- 
 tion, will impart some knowledge of its history. 
 
 .With this faculty acquired one may turn back the 
 dial of time and wander down the line of past ages, 
 andi roam through the green fields of a thousand or 
 of ten thousand years ago. 
 
 Causes of Failure. In practice one will meet with 
 many difficulties, which may tend to cause error or 
 discouragement; but by being acquainted with the 
 underlying principles of the science, one will gener- 
 ally know when oppositions are being encountered, 
 and make allowances accordingly. 
 
 First, the student may not have his thoughts suf- 
 ficiently under control; suspension may not be com- 
 I plete, in which case subjective ideas will be mixed 
 I with the impressions being received through the su- 
 perphysical senses, and the judgment will be im- 
 perfectly rendered. 
 
 Second, the thought forces may be well under con- 
 | trol, but not sufficiently protected from influences 
 i coming from the minds of others, near by or far 
 away. These intruding thoughts may appear as a 
 part of the vision, and constitute an error in judg- 
 ment. 
 
 Third, astral influences may slip in during thought 
 suspension, and become mixed with the psychomet- 
 rical impressions, thereby causing an error in judg- 
 ment. 
 
 There is no way that such errors can be prevented 
 except in the study of the principles underlying the 
 science, until, from a superior knowledge of the re- 
 quirements, one will be able, at least in a measure, to 
 distinguish the true from the false. 
 
 Dangers to be Avoided. In this art, as in all other 
 occult arts, the danger, cpfia^s- frojtn losmg *C6ntrol of 
 the brain powers. Oriev'may !sitcceed m* developing 
 wonderful powers otfo-ain suspen^sipn^qd in the zeal 
 to acquire power acid become Accurate,;; 'qjacy.'be un- 
 aware that the will power' fs* gfa'dually* b*e*comihg~over- 
 
 —63— 
 
powered by reason of inertia of brain matter, until 
 finally, the will, having completely checked the action 
 of the brain and having exhausted its power, will, 
 from lack of power, be unable to again overcome the 
 inertia of the brain and start it into activity. The 
 result will be dementia, the mind becomes a blank, 
 and the operator will be worthless to himself and to 
 society at large. 
 
 Again, the foci may receive such powerful impetus 
 from invading detachments, that the brain cells will 
 be stimulated beyond the limit of tolerance. In this 
 case, if the will be weak, the action of the brain 
 cannot again be brought under control, the mind 
 remains disquieted, sleep is prevented, and insanity 
 results. 
 
 To avoid these dangers the student must not be 
 anxious to develop too rapidly, take plenty of time; 
 and after each and every operation, re-establish the 
 normal condition within the self before going into 
 the condition again. 
 
 This practice and mode of development, will drill 
 nerve tracts or, so to speak, wear paths through the 
 brain, by impulses darting over the associative fibers 
 time after time in the same direction, until eventually 
 the power becomes developed, and the brain has ac- 
 quired the habit of coming out of the condition prop- 
 erly; then all danger will be avoided, and evil con- 
 sequences averted. 
 
 Whereas, if the student neglects this warning, and 
 stays too long in the thought-suspended condition and 
 makes no effort to again think normally for himself 
 with his own brain, the law of habit will fix upon 
 him the evils named. 
 
 If one is conceited enough to imagine that he has 
 will power and sufficient intelligence to do as he 
 pleases, and disobey these warnings, he will surely 
 and soon end in an asylum. 
 
 So, first of all, in any occult development, one 
 must coraplqtely overcome, conceit, and cultivate 
 judgment and a high' mcraL status; occult powers 
 will not .change the. character, but will bring out .only 
 those lament or Jikld^ij. qualities of soul, which are 
 waiting" within one for 'expression. 
 
 —64— 
 
->• : , - 
 
 THE FIFTH FORCE" 
 
 SUMMARY OF CONTENTS IN BRIEF; 
 
 UNIVERSAL ANALYSIS: 
 
 d Constitution of the Universe; Manifestation of the 
 ieven; Repeats of the Seven Principles in Bach 
 laman Body; Manifestation of Emotive Fore 
 Imnities Between the Diftei ■. .. r 
 
 lenses; Lie Pransmutatioi Iinotive >ice, » ■ .-. . ■-. 
 
 i Mind. »* VOnd; Instinct md li I Qigence; Evol itioi 
 
 i£ind; Logos, the law of; the Line of Leas! • voter, 
 
 vocation of Faoi es; Transformation E irces; the t our 
 ["heir Relation to the Hainan Body; Properties ' the a me 
 Svolution of the Unive Auric tnfluenc* the Creative 
 
 ,= ■• Evolution of tly G< mo ; satlon i I the WTorl .. 
 
 delation .' Geographical Peri :■- to the : en Principles, and 
 
 ., ,- i :.- ..■■■■■ / ■ Ha ■ I ■'■■■■ ' ■' Is oiis tnu .. u . ■•■ 
 
 »f Time; ; ■■ ■" "-' * Era; M '■■<■ Erar Cenozol 
 
 ale Era; Antiquity of Man; Evolution of Sen • ' 
 
 mimal Kingdom; Evolution of Organs la < 
 
 iom; Future Ages oman ai kh< Evolution ol 
 
 Race; Develops- ' Through the Five 
 
 Psychology of Sound— Psychology of Odoi 
 ihology of Taste; Bea* U Aid to Soul Growl 
 
 Resolution of the Soul Elements; Experience 
 
 Rings; the Conflict of ' ! ; * a -'■-'■ ' *•' 
 
 Unit; Man's Progress Am the Stars. 
 
 UNIVERSAL SYNTHESIS: 
 
 Harmony of the Seven Principle* la Man; Microcosmic Harm : 
 Keyi of the Microcosm; Tuning the ttici icos I a .' ; ; 
 
 Chords and Keynotes of Each pi the - Prin Iples; 
 
 Principles; Mechanics .■> Emotive Force; Macroc Harmony; 
 
 Adjustment; Elements of State Control; T. ' .' ' 
 
 Administration of the Law; Secret 
 
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