PSYCHIC POWERS
THE possession of psychic powers does not necessarily involve high moral character, any more than does the possession of great physical strength. It is quite true that the man who enters the Path of Holiness will presently find such powers developing in him, but it is quite possible to gain many of the powers without the holiness. Powers can be developed by any one who will take the trouble, and a man may learn clairvoyance or mesmerism just as he may learn to play the piano, if he is willing to go through the necessary hard work. It is far better and safer for the vast majority of people to work at the development of character, to try to fit themselves for the Path, and to leave the powers to unfold in due course, as they certainly will. Some people are in too much of a hurry to do this, and set themselves to force the powers sooner. Well, if they are quite certain that they desire them only for the sake of helping others, and that they are wise enough to use them rightly, it may be that no harm will come of it; but it is not easy to be quite certain on these points, and the slightest deflection from the right line will mean disaster.
If a man must try to obtain the powers, there are two ways open to him; of course there are many more than two methods, but I mean that they all fall under two heads — the temporary and the permanent. The temporary method is to deaden the physical sense in some way — actively by drugs, by self-hypnotisation, or by inducing giddiness, for example, or passively by being mesmerized — so that the astral senses may come to the surface. The permanent way is to work at the development of the ego, so that he may be able to control the lower vehicles and use them as he wishes.
It is somewhat like controlling a troublesome horse. A man who knows nothing of riding may so stupefy a horse with drugs that he can somehow keep on his back, but that will not in the least enable him to control any other horse. So a man who stupefies his physical body may use his astral senses to some extent, but that will in no way help him to manage another physical body in his next birth. The man who will take the far greater trouble of learning to ride properly can then manage any horse, and the man who developes his ego until it can manage one set of vehicles will be able to control any others that are given to him in future lives. This latter course means real evolution; the other does not necessarily involve anything of the sort. It does not follow that everyone who is on the Path must have psychic powers; they are not absolutely necessary until a certain stage of it is reached.
Short of the real psychic powers there are various other methods by which men endeavour to obtain some of the same results. One of these, for example, is the repetition of invocations. Charms and ceremonies may sometimes produce an effect; it depends upon the way in which they are performed. I have seen a man who was able to answer questions in rather a curious way; he first entranced himself by repeating charms over and over again, and his invocations not only influenced himself, but also attracted nature-spirits who went for the desired information, obtained it and put it into his mind.
Lord Tennyson, by repeating his own name over and over again and drawing his consciousness further and further within himself, raised himself into touch with the ego, and then all this life seemed to him child's play, and death nothing but the entrance into a greater life.
The result of many repetitions may often be to throw oneself into the trance condition; but this is not a training of the ego. Its effects last at most only for one life, whereas the powers which result from real spiritual development reappear in subsequent bodies. The man who entrances himself by the repetition of words or charms may probably return as a medium or at least a mediumistic person in his next life, and it must be remembered that mediumship is not a power, but a condition.
Such repetitions may easily lead on to the coarser physical mediumship (by which I mean the sitting for materialisation and sensational phenomena of all sorts) which is frequently injurious to health. I do not know that mere trance-speaking injures the body quite so much, though considering the feebleness of the platitudes which are usually the staple of the communications it might certainly be thought likely to weaken the mind!
Let us consider what it is that is required from a physical medium. When an entity on the astral plane, whether it be a dead man or a nature-spirit, wants to produce any result on dense physical matter — to play on a piano for example, to cause raps, or to hold a pencil in order to write — he needs an etheric body through which to work, because astral matter cannot act directly on the lower forms of physical matter, but requires the etheric matter as an intermediary to convey the vibrations from the one to the other — much in the same way as a fire cannot be lighted with paper and coals alone; the wood is needed as an intermediary, otherwise the paper will all burn away without affecting the coal.
That which constitutes a man a physical medium is a want of cohesion between the etheric and the dense parts of the physical vehicle, so that an astral entity can easily withdraw a good deal of the man's etheric body and use it for his own purposes. Of course he returns it — in fact its constant tendency is to flow back to the medium, as may be seen from the action of the materialised form — but still the frequent withdrawal of part of the man's body in this way cannot but cause great disturbance and danger to his health.
The etheric double is the vehicle of vitality, the life-principle, which is perpetually circulating through our bodies; and when any part of our etheric double is withdrawn that life-circulation is checked and its current broken. A terrible drain on vitality is then set up, and that is why the medium is so often in a state of collapse after a séance, and also why so many mediums in the long run become drunkards, having first taken to stimulants in order to satisfy the dreadful craving for support which is caused by this sudden loss of strength.
It can never under any circumstances be a good thing for the health to be constantly subjected to such a drain as this, even though in some cases the more intelligent and careful “spirits” try to pour strength into their medium after a séance, in order to make up for the loss, and thus support him without absolute breakdown for a much longer period than would otherwise be possible.
In cases of materialisation, dense physical matter, probably chiefly in the form of gases or liquids, is frequently borrowed from the body of the medium, who actually decreases temporarily in size and weight; and when it takes place, naturally that is a further source of serious disturbance to all the functions.
Of the mediums with whom I used to have sittings thirty years ago one is now blind, another died a confirmed drunkard, and a third, finding himself menaced apoplexy and paralysis, escaped with his life only by giving up séances altogether.
Another form of materialisation is that in which the astral body is temporarily solidified. The ordinary materialising “spirit” takes his material from the medium, because that, being already specialised, is more easily arranged into human form, and more readily condensed and moulded than free ether would be. No one connected with any school of white magic would think it right to interfere with the etheric double of any man in order to produce a materialisation, nor would he disturb his own if he wished to make himself visible at a distance. He would simply condense, and build into and around his astral body a sufficient quantity of the surrounding ether to materialise it, and hold it in that form by an effort of will as long as he needed it.
When part of the etheric double is removed from the physical, as in the case of materialisation of the ordinary kind, a connecting current is visible to any one capable of seeing matter in the etheric condition; but the method of connection with the astral body is entirely different, for nothing in the nature of a cord or current of astral matter joins the two forms. Yet it is difficult to express in terms of this plane the exact nature of the exceeding closeness of the sympathy between them; perhaps the nearest approximation we can get to the idea is that of two instruments tuned to exactly the same pitch, so that whatever note is struck upon one of them instantly evokes a precisely corresponding sound from the other.
There is no harm in using will-power to cure diseases, so long as no money or other consideration is taken for what is done. There are several methods; the simplest is the pouring in of vitality. Nature will cure most diseases if the man can be strengthened and supported while she is left to do her work. This is especially true of the various nervous diseases which are so painfully common at the present day. The rest-cure, which is often advised for them, is quite the best thing that can be suggested, but recovery might often be greatly hastened if vitality were poured into the patient in addition. Any man who has surplus vitality may direct it by his will to a particular person; when he is not doing that, it simply radiates from him in all directions, flowing out principally through the hands. If a man is depleted of strength so that his spleen does not do its work properly, the pouring in of specialised vitality is often of the greatest help to him in keeping the machinery of the body going until he is able to manufacture it for himself.
Many minor diseases can be cured merely by increasing the circulation of the vitality. A headache, for example, is generally due either to a slight congestion of blood, or to a similar congestion of the vital fluid; in either case a clairvoyant who can see the obstruction may deal with it by sending a strong current through the head, and washing away the congested matter. A man who cannot see can also produce this result, but since he does not know exactly where to direct this force he generally wastes a great deal of it.
Sometimes people perform cures by imposing their own magnetic conditions upon others. This is based on the theory (which is quite correct) that all disease is in harmony of some sort, and that if perfect harmony can be restored the disease will disappear. So in this case the person who wishes to effect a cure first raises his own vibrations to the highest degree which is possible for him, fills himself with thoughts of love and health and harmony, and then proceeds to enfold the patient within his aura, the idea being that his own powerful vibrations will overbear these of the patient, and gradually bring him into the same harmonious and healthy condition. This method is often effective, but we must remember that it involves imposing the whole of the personality of the magnetiser upon the patient, which may not always be desirable for either of the persons concerned.
One should take care not to be caught or entangled on the astral plane, as a man easily may be, and that through his virtues as well as his vices, if he be not exceedingly cautious. For example, it is possible to affect others by thought, and thus obtain whatever is wanted from them, and the temptation of this power to an ordinary man would be overwhelming. Again, you could easily force those whom you love out of a wrong path into a right one if you wished, but this you must not do; you may only persuade and argue. Here again is a temptation. You may by force prevent your friend from doing wrong, but often the weakening effect of the compulsion on his mind will do him more harm than the wrong-doing from which you save him. Drunkenness can be cured by mesmerising the man, but it is far better to persuade him gradually to conquer the weakness for himself, since this is a thing which he will have to do in some life. It is said that in some cases the man has yielded himself to this awful habit for so long that his will power is entirely in abeyance, and he actually has not the strength to refrain; and it is claimed that for such a man mesmerism is necessary, for it is the only method of giving him an opportunity to reassert himself as a human being, and to regain some sort of control of his vehicles. This may be so, and I can well understand the desire to save by any lawful means the soul which has come to so dire a pass; yet even then I would counsel the greatest care in the use of mesmerism, and in the choice of the mesmerist.
A man can use the faculties of his astral body without moving away from his physical vehicle. That is called the possession of astral powers in the waking state, and is a definite stage in development. But it is more usual for the astral body to leave the physical when it is intended to operate or observe at a distance from the physical body.
The Indian term “sky-walker” generally refers only to one who is able thus to travel in his astral body. But sometimes also it means levitation, in which the physical body is lifted and floats in the air. In India this happens to some ascetics, and some of the greatest of Christian saints have in deep meditation been thus raised from the ground. It involves, however, the expenditure of a good deal of force. When a disciple is commissioned to undertake some special work for humanity, the adepts may give to him for the purpose some extra force, but though he is left free to use it as he pleases, he must not fritter it away uselessly. So it happens that even those who can produce these strange effects at will do not do so to amuse themselves or others, but only for real work. It would be quite possible for some disciple to use this force for the purpose of carrying his physical body through the air to a distant place; but as that would mean a tremendous expenditure of force, it is not likely that he would so use it unless definitely directed to do so.
On the other hand there have been cases in which such powers were used — for example, to save a man from undeserved suffering. There was once a case in which a young man was accused of the forgery of an important document. He was to a certain extent technically guilty, although quite innocent of any evil intention. He had very foolishly imitated a certain signature upon a blank sheet of paper, and then some one who was unfriendly to him had obtained possession of the sheet of paper, written in certain instructions above the signature, and then cleverly cut the paper so as to make it appear to be a letter conveying orders. The accused had to admit that the signature was in his writing, but his account of the circumstances under which it was written was not unnaturally disbelieved, and it seemed impossible for him to escape the most terrible consequences. But it happened that one of our Masters was called as a witness to testify to the handwriting of the prisoner. The sheet was handed to Him with the question:
“Do you recognise that handwriting as that of the prisoner?”
The Master just glanced at it, and instantly returned it, saying:
“Is this the sheet which you intended to give me?”
In that instant the sheet had become an absolute blank! The counsel for the prosecution of course supposed that in some utterly incomprehensible way he had mislaid the paper; but for want of it the prosecution fell through, and so the young man was saved.