Clairvoyance and Occult Powers, William Walker Atkinson [best book clubs TXT] 📗

their roots must dig around the tree of the Wisdom of the East, which has stood the storms and winds of thousands of years. But the branches of this mighty tree are wide-spreading, and there is room for many Western students to rest in its shade and shelter.

In these lessons I have referred occasionally to my two little books, entitled "The Astral World," and "The Human Aura," respectively. To those who are interested in these subjects, I recommend these little books; they are sold at a nominal price, and contain much that will be helpful to the student of Hindu Occult Science. They are not required, however, to complete the understanding of the subjects treated upon in these lessons, and are mentioned and recommended merely as supplementary reading for the student who wishes to take little "side excursions" away from the main trip covered in these lessons.

I trust that my students will find the pleasure and satisfaction in studying these lessons that I have in writing them.

SWAMI PANCHADASI.

LESSON I.

THE ASTRAL SENSES.

The student of occultism usually is quite familiar with the crass individual who assumes the cheap skeptical attitude toward occult matters, which attitude he expresses in his would-be "smart" remark that he "believes only in what his senses perceive." He seems to think that his cheap wit has finally disposed of the matter, the implication being that the occultist is a credulous, "easy" person who believes in the existence of things contrary to the evidence of the senses.

While the opinion or views of persons of this class are, of course, beneath the serious concern of any true student of occultism, nevertheless the mental attitude of such persons are worthy of our passing consideration, inasmuch as it serves to give us an object lesson regarding the childlike attitude of the average so-called "practical" persons regarding the matter of the evidence of the senses.

These so-called practical persons have much to say regarding their senses. They are fond of speaking of "the evidence of my senses." They also have much to say about the possession of "good sense" on their part; of having "sound common sense"; and often they make the strange boast that they have "horse sense," seeming to consider this a great possession. Alas, for the pretensions of this class of persons. They are usually found quite credulous regarding matters beyond their everyday field of work and thought, and accept without question the most ridiculous teachings and dogmas reaching them from the voice of some claimed authority, while they sneer at some advanced teaching which their minds are incapable of comprehending. Anything which seems unusual to them is deemed "flighty," and lacking in appeal to their much prized "horse sense."

But, it is not my intention to spend time in discussing these insignificant half-penny intellects. I have merely alluded to them in order to bring to your mind the fact that to many persons the idea of "sense" and that of "senses" is very closely allied. They consider all knowledge and wisdom as "sense;" and all such sense as being derived directly from their ordinary five senses. They ignore almost completely the intuitional phases of the mind, and are unaware of many of the higher processes of reasoning.

Such persons accept as undoubted anything that their senses report to them. They consider it heresy to question a report of the senses. One of their favorite remarks is that "it almost makes me doubt my senses." They fail to perceive that their senses, at the best, are very imperfect instruments, and that the mind is constantly employed in correcting the mistaken report of the ordinary five senses.

Not to speak of the common phenomenon of color-blindness, in which one color seems to be another, our senses are far from being exact. We may, by suggestion, be made to imagine that we smell or taste certain things which do not exist, and hypnotic subjects may be caused to see things that have no existence save in the imagination of the person. The familiar experiment of the person crossing his first two fingers, and placing them on a small object, such as a pea or the top of a lead-pencil, shows us how "mixed" the sense of feeling becomes at times. The many familiar instances of optical delusions show us that even our sharp eyes may deceive us—every conjuror knows how easy it is to deceive the eye by suggestion and false movements.

Perhaps the most familiar example of mistaken sense-reports is that of the movement of the earth. The senses of every person report to him that the earth is a fixed, immovable body, and that the sun, moon, planets, and stars move around the earth every twenty-four hours. It is only when one accepts the reports of the reasoning faculties, that he knows that the earth not only whirls around on its axis every twenty-four hours, but that it circles around the sun every three hundred and sixty-five days; and that even the sun itself, carrying with it the earth and the other planets, really moves along in space, moving toward or around some unknown point far distant from it. If there is any one particular report of the senses which would seem to be beyond doubt or question, it certainly would be this elementary sense report of the fixedness of the earth beneath our feet, and the movements of the heavenly bodies around it—and yet we know that this is merely an illusion, and that the facts of the case are totally different. Again, how few persons really realize that the eye perceives things up-side-down, and that the mind only gradually acquires the trick of adjusting the impression?

I am not trying to make any of you doubt the report of his or her five senses. That would be most foolish, for all of us must needs depend upon these five senses in our everyday affairs, and would soon come to grief were we to neglect their reports. Instead, I am trying to acquaint you with the real nature of these five senses, that you may realize what they are not, as well as what they are; and also that you may realize that there is no absurdity in believing that there are more channels of information open to the ego, or soul of the person, than these much used five senses. When you once get a correct scientific conception of the real nature of the five ordinary senses, you will be able to intelligently grasp the nature of the higher psychic faculties or senses, and thus be better fitted to use them. So, let us take a few moments time in order to get this fundamental knowledge well fixed in our minds.

What are the five senses, anyway. Your first answer will be: "Feeling, seeing, hearing, tasting, smelling." But that is merely a recital of the different forms of sensing. What is a "sense," when you get right down to it? Well, you will find that the dictionary tells us that a sense is a "faculty, possessed by animals, of perceiving external objects by means of impressions made upon certain organs of the body." Getting right down to the roots of the matter, we find that the five senses of man are the channels through which he becomes aware or conscious of information concerning objects outside of himself. But, these senses are not the sense-organs alone. Back of the organs there is a peculiar arrangement of the nervous system, or brain centres, which take up the messages received through the organs; and back of this, again, is the ego, or soul, or mind, which, at the last, is the real KNOWER. The eye is merely a camera; the ear, merely a receiver of sound-waves; the nose, merely an arrangement of sensitive mucous membrane; the mouth and tongue, simply a container of taste-buds; the nervous system, merely a sensitive apparatus designed to transmit messages to the brain and other centres—all being but part of the physical machinery, and liable to impairment or destruction. Back of all this apparatus is the real Knower who makes use of it.

Science tells us that of all the five senses, that of Touch or Feeling was the original—the fundamental sense. All the rest are held to be but modifications of, and specialized forms of, this original sense of feeling. I am telling you this not merely in the way of interesting and instructive scientific information, but also because an understanding of this fact will enable you to more clearly comprehend that which I shall have to say to you about the higher faculties or senses.

Many of the very lowly and simple forms of animal life have this one sense only, and that but poorly developed. The elementary life form "feels" the touch of its food, or of other objects which may touch it. The plants also have something akin to this sense, which in some cases, like that of the Sensitive Plant, for instance, is quite well developed. Long before the sense of sight, or the sensitiveness to light appeared in animal-life, we find evidences of taste, and something like rudimentary hearing or sensitiveness to sounds. Smell gradually developed from the sense of taste, with which even now it is closely connected. In some forms of lower animal life the sense of smell is much more highly developed than in mankind. Hearing evolved in due time from the rudimentary feeling of vibrations. Sight, the highest of the senses, came last, and was an evolution of the elementary sensitiveness to light.

But, you see, all these senses are but modifications of the original sense of feeling or touch. The eye records the touch or feeling of the light-waves which strike upon it. The ear records the touch or feeling of the sound-waves or vibrations of the air, which reach it. The tongue and other seats of taste record the chemical touch of the particles of food, or other substances, coming in contact with the taste-buds. The nose records the chemical touch of the gases or fine particles of material which touch its mucous membrane. The sensory-nerves record the presence of outer objects coming in contact with the nerve ends in various parts of the skin of the body. You see that all of these senses merely record the contact or "touch" of outside objects.

But the sense organs, themselves, do not do the knowing of the presence of the objects. They are but pieces of delicate apparatus serving to record or to receive primary impressions from outside. Wonderful as they are, they have their counterparts in the works of man, as for instance: the camera, or artificial eye; the phonograph, or, artificial ear; the delicate chemical apparatus, or artificial taster and smeller; the telegraph, or artificial nerves. Not only this, but there are always to be found nerve telegraph wires conveying the messages of the eye, the ear, the nose, the tongue, to the brain—telling the something in the brain of what has been felt at the other end of the line. Sever the nerves leading to the eye, and though the eye will continue to register perfectly, still no message will reach the brain. And render the brain unconscious, and no message will reach it from the nerves connecting with eye, ear, nose, tongue, or surface of the body. There is much more to the receiving of sense messages than you would think at first, you see.

Now all this means that the ego, or soul, or mind, if you prefer the term—is the real Knower who becomes aware of the outside world by means of the messages of the senses. Cut off from these messages the mind would be almost a blank, so far as outside objects are concerned. Every one of the senses so cut off would mean a diminishing or cutting-off of a part of the world of the ego. And, likewise, each new sense added to the list tends to widen and increase the world of the ego.