Ebooka przeczytasz w aplikacjach Legimi na:
Odsłuch ebooka (TTS) dostępny w abonamencie „ebooki+audiobooki bez limitu” w aplikacji Legimi na:
HOW TO READ THE CRYSTAL
OR, CRYSTAL AND SEER
WITH A CONCISE DICTIONARY OF ASTROLOGICAL TERMS
SEPHARIAL (Walter Gorn Old)
First digital edition 2017 by Maria Ruggieri
CHAPTER I.- A POSTULATE
CHAPTER II.- QUALIFICATIONS
CHAPTER III. - PRELIMINARIES
CHAPTER IV. - THE VISION
CHAPTER V. - DIFFICULTIES
CHAPTER VI. - SYMBOLS
CHAPTER VII. - SOME EXPERIENCES
CHAPTER VIII. - DIRECTIONS FOR USING THE OVOIDS AND SHPERES FOR CRYSTAL OR MIRROR VISION
CHAPTER IX. - CONCISE DICTIONARY OF ASTROLOGICAL TERMS
CHAPTER I.- A POSTULATE
Any attempt at a scientific explanation of the phenomenon of “crystal seering,” to use an irregular but comprehensive term, would perhaps fall short of completeness, and certainly would depend largely upon the exercise of what Professor Huxley was wont to call “the scientific imagination.” The reasons for this are obvious. We know comparatively little about atomic structure in relation to nervous organism. We are informed to a certain degree upon atomic ratios; we know that all bodies are regarded by the physicist as a congeries of atoms, and that these atoms are “centres of force.” Primarily, the atomic theory would refer all heterogeneous bodies to one homogeneous substance, from which substance, by means of a process loosely referred to as “differentiation,” all the elements are derived. These elements are the result of atomic arrangement, and the atoms of each are known to have various vibrations, the extent of which is called the “mean free path of vibration.” The indestructibility of matter, the fact that all nature is convertible, and the absolute association of matter and force, lead to the conclusion that since every change in matter implies a change of force, matter must be ever living and active, and primarily of a spiritual nature. The great Swedenborg, no less a scientist than a spiritual seer, laid down his doctrine of “Correspondences” upon the primary concept of the spiritual origin of all force and matter. Matter, he argued, was the ultimate expression of Spirit, as Form was that of Force. Spirit was to Force what Matter was to Form our ideas of Matter and Form being closely related. Hence, for every Spiritual Force there is a corresponding Material Form, and the material or natural world corresponds at all points with the world of spirit, without being identical. This, in brief, is the conclusion to which the “scientific imagination” of the present day, extending as it does from the known into the unknown, is slowly but surely leading up.
Taking as our postulate the scientific statement of the atomic structure of bodies, atomic vibration and molecular arrangement, we turn to consider the action exerted by such bodies upon the nervous organism of man.
The function of the brain, which must be regarded as the bulbous root of a nervous plant whose branches grow downwards is twofold; to affect, and to be affected. In its active or positive condition it affects the whole of the vital and muscular processes in the man, finding expression in vital action. In its passive or negative state it is affected by impressions coming to it in different ways through the sense-organs, resulting in nervous and mental action. It is this latter phase of brain-function with which we are immediately concerned.
The range of our sense-perception puts us momentarily and continually in relation with the material world, or rather with a certain portion of it. We say a certain portion because we know from scientific experience that the scale or gamut of sense-perception is limited, both as to its extent and as to its quality. Many insects, birds, and quadrupeds have keener perceptions in some respects than man. The photographic plate can register impressions which are beyond the perception of our highest sense of sight. The Röntgen rays have put us into relations with a new order of impression, records quite beyond the range of our normal vision. The animalcule and microbic life, itself microscopic, has yet its own order of sense-organs related to a world of vitality beyond our ken. These, and a host of other observations, serve to show that our normal perceptions are extremely limited, and, further, that nature does not cease to exist where we cease to perceive her.
The relation of our sense-organs to the several degrees of matter, to solids, fluids, gases, atmospheric and etheric motions, vary in different individuals to such a wide extent that the average wool-sorter leaves many an artist behind in his perception of colour-shades. The same odour is perceptible by one person and unrecognisable by another. In the gradation of sound, too, the same differences of perception will be commonly noticed. But quite apart from the scale or range of perception, the quality of a sense-impression is found to vary with different persons. By this we mean that the same body will affect different persons in dissimilar manner. Hence arises the variety of “tastes” in regard to forms, colours, flavours, scents, sounds, fabrics, etc., what is agreeable to one being highly objectionable to another. The experience is to common to need illustration; but the conclusion to which we are led is that, in relation to the nervous system of man, every material body has a variable effect. And this clears the ground for a statement of our views in regard to the Crystal and its effects upon the seer.