of us has no doubt been responsible for much misunderstanding, and not a little disappointment; but I doubt if it is so far removed from the truth as that which makes the possession of the faculty a certain sign of a superior degree of evolution. Although the faculty of clear vision brings us into more intimate conscious relations with a new order of existence, where the past and future, the distant and the near, would seem to be brought into immediate perception, it does not therefore confer upon us a higher degree of spirituality. It may undoubtedly offer us a truer perspective than that we may derive from the ordinary circumstance of our lives, and may suggest good grounds for a more comprehensive ethical system, but it cannot compel one to do the right thing or to lead the virtuous life. Clairvoyance, indeed, is a faculty which has no direct moral relations. It is no more the gift or property of the wise or the good man than extraordinary muscular power is an adjunct of high intelligence. And yet it is a curious fact that in all the sacred writings of the world there is a suggestion that holy men, or "Men of God," have this and other transcendent faculties, such as clairaudience and the power of healing. Throughout the Hebrew Scriptures clairaudience seems to constitute the peculiar authority of the teacher or prophet. Thus we have expressions such as: "The Word of the Lord came to me saying," etc., and "I heard a voice which said," etc., which is sometimes but not always associated with direct vision. But because holy men of old were distinguished by this power of direct vision it is not to be supposed that all who have it are equally sanctified. By natural gift or by such means we are here discussing, the faculty may be brought into active function, but we should not lose sight of the fact that the attainment of righteousness implies that "all these things shall be added unto you."

I think it right, therefore, to regard the quest of clairvoyance as a legitimate occupation, providing that it is purposeful and carried out with a right spirit, while not being allowed to interfere with the proper performance of one's ordinary duties in life. For it is possible to become over-zealous and even morbid over these mysteries of human life, and to become so obsessed by the idea of their importance as practically to render oneself unfitted for any ordinary pursuits, thereby producing an isolation that is in the best sense unprofitable. Moreover, there are mental dangers as well as spiritual and social to be feared, and it is unfortunately not uncommon to observe that neuraesthenia, nervous corrosion, and even insanity attends upon the tireless efforts of the enthusiast in this direction.

If we regard clairvoyance as a normal faculty we are more likely to treat it normally than if we give it a paramount and exceptional value and seek to beatify those in whom it appears. I am convinced from experience that it is both normal and educable though not usually active in the large majority of people. I am also of the opinion that it is not peculiar, except in its higher functions, to human beings. I have known animals to possess this faculty; in a higher degree I have seen humans in the exercise of it. Perhaps even the archangels are yet seeking their vision of God.

But to us as normal beings clairvoyance should appear a potentially normal faculty, to be studied and pursued by methods that are efficient while yet harmless; and this is the purport of the present treatise. I will therefore ask the reader to follow me in these pages with a mind divested of all disposition to the supernatural.

CHAPTER IV.

PRELIMINARIES AND PRACTICE

The first consideration by those who would develop clairvoyance by artificial aids is the choice of a suitable agent. It has been the practice for many years to substitute the original beryl or "rock crystal" by a glass ball. I admit that many specimens I have seen are very creditable productions, but they are nevertheless quite worthless from the point of view of those who consider material agents to be important factors in the production of clairvoyance. The glass ball may, however, very well serve the preliminary essential of concentration, and, if the faculty of clairvoyance is at all active, will be entirely effective as an agent.

Those who have any experience at all in this matter will allow that the rock crystal exerts an influence of an entirely different nature to that observable in the use of glass. Indeed, so far as experiment serves us, it may be said that glass only produces negative results and never at any time induced clairvoyance. If this state followed upon the use of a glass ball I am sure that the patient must have been naturally clairvoyant, in which case a bowl of water, a spot upon a wall, a piece of polished brass or copper, or a spot of ink would have been equally efficacious in inducing the degree of hypnosis required. That glass spheres are equally efficient as those of crystal is true only in two cases, namely, when clairvoyance is natural, in which case neither need be used; and when no results are observable after due experiment, from which we may conclude either that the agent is unsuitable or that the faculty is entirely submerged in that individual.

In hypnotic clairvoyance the glass ball will be found as useful a "field" as the best rock crystal. Yet it does not follow that because the crystal is highly odylic and glass altogether negative the former will induce clairvoyance. My own first experience with the crystal was entirely disappointing, while very striking results followed immediately upon the use of a black concave mirror.

The mirror is usually circular in shape and about one-quarter-inch curve to a six-inch diameter. This gives a long focus, so that the mirror may be hung upon a wall at about two yards distance from the subject. A greater degree of concavity proportionate to the diameter will produce a focus which allows the mirror to be held in the hand while resting in the lap.

This disposes to a very easy and passive attitude and helps towards results. The base of the mirror may be of tin, wood or other material, and it is usually filled with a composition of a bituminous nature, the glass covering being painted with a preparation of coal-tar on its nether or convex side. The exact focus and consequent size of the mirror employed as most suitable to the individual is a matter of experiment. It is also to be observed that the distance of the mirror, as also the angle of vision, are matters of experiment. Beyond a certain distance it will be found that the mirror has no "draw" on the subject. If brought closer its pull is immediately felt.

It is perhaps too early to theorize upon the modus operandi of the "magic mirror," as it has been called. It appears to induce hypnosis and consequent elevation of nervous activity by refracting and throwing back the rays of magnetic energy which emanate from the subject.