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A Postulate
Allied Psychic Phases
Concise Dictionary Of Astrological Terms
Directions For Using The Ovoids And Shperes For Crystal Or Mirror Vision
Experience And Use
Kinds Of Vision
Materials And Conditions
Obstacles To Clairvoyance
Preliminaries And Practice
Some Experiences
The Faculty Of Seership
The Practice Of Crystal Vision
The Scientific Position
The Vision


Symbols formed the primitive language of the human race, they
spoke and wrote in symbols. The hieroglyphic writings of the
aborigines of Central America, of the ancient Peruvians, of the
Mongolians, and of the ancient Copts and Hebrews all point to
the universal use of the ideograph for the purpose of recording
and conveying ideas.

If we study the alphabets of the various peoples, we shall find in
them clear indications of the physical and social conditions under
which they evolved. Thus the Hebrew alphabet carries with it
unmistakable evidence of the nomadic and simple life of those
"dwellers in tents." The forms of the letters are derived from the
shapes of the constellations, of which twelve are zodiacal, six
northern and six southern. This implies a superficial intimacy
with the heavens such as would result from a life spent in hot
countries with little or no superstructure to shut out the view. The
wise among them would sit beneath the stars in the cool night air
and figure out the language of the heavens.

It was God's message to mankind, and they sought not only to
understand it but to make imitation of it. So they built an alphabet
of forms after the pattern of things in the heavens. But when we
come to the names of these forms or letters we come at once into
touch with the life of the people. Thus aleph, an ox; beth, a
tent; daleth, a tent-door; lamed, an ox-goad; mem, water;
tzadde, a fish-hook; quoph, a coil of rope; gimel, a camel;
yod, a hand; oin, an eye; vau, a hook or link; heth, a
basket; caph, a head; nun, a fish; phe, a mouth; shin,
a tooth; resh, a head; etc., all speaking to us of the
ordinary things of a simple, wandering life. These symbols were
compounded to form ideographs, as aleph = a, and lamed = l,
being the first and last of the zodiacal circle, were employed for
the name of the Creator, the reverse of these, la, signifying
non-existence, negation, privation. In course of time a language
and a literature would be evolved, but from the simple elements
of a nomadic life. Knowledge came to them by action and the use
of the physical sense. They had no other or more appropriate
confession of this than is seen in the root [Hebrew letters] yedo--
knowledge, compounded of the three symbols yod, daleth, oin--
a hand, a door, an eye. The hand is a symbol of action, power,
ability; the door, of entering, initiation; the eye, of seeing, vision,
evidence, illumination.

Hence the ideograph formed by the collation of these symbols
signifies, opening the door to see, i.e. enquiry.

The Chinese alphabet of forms is entirely hieroglyphic and
symbolical in its origin, though it has long assumed a typal
regularity. What were once curved and crude figures have
become squared and uniform letterpress. But the names of these
forms bring us into touch at once with the early life of the
Mongolian race. We have, however, indications of a wider scope
than was enjoyed by the primitive Semites, for whereas we
find practically all the symbols of the Hebrews employed as
alphabetical forms, we also have others which indicate artifice,
such as hsi, box; chieh, a seal or stamp; mien, a roof;
chin, a napkin; kung, a bow; mi, silk; lei, a plough, and
many others, such as the names of metals, wine, vehicles, leather
in distinction from hides, etc. But further, we have a mythology
as part of the furniture of the primitive mind, the dragon and the
spirit or demon being employed as radical symbols.

Considered in regard to their origin, symbols may be defined as
thought-forms which embody, by the association of ideas,
definite meanings in the mind that generates them. They wholly
depend for their significance upon the laws of thought and the
correspondence that exists between the spiritual and material
worlds, between the subject and object of our consciousness, the
noumenon and phenomenon.

All symbols therefore may be translated by reference to the
known nature, quality, properties and uses of the objects they
represent. A few interpretations of symbols actually seen in the
mirror may serve to illustrate the method of interpretation.

A foot signifies a journey, and also understanding. A mouth
denotes speech, revelation, a message. An ear signifies news,
information; if ugly and distorted, scandal and abuse.

The sun, if shining brightly, denotes prosperity, honours, good
health, favours.

The moon when crescent denotes success, public recognition,
increase and improvement; when gibbous, sickness, decadence,
loss and trouble.

The sun being rayless or seen through a haze denotes sickness to
a man, some misfortune, danger of discredit. When eclipsed
it denotes the ruin or death of a man. The moon similarly
affected denotes equal danger to a woman. These are all natural
interpretations and probably would be immediately appreciated.

But every symbol has a threefold or fourfold interpretation and
the nature of the enquiry or purpose for which the vision is
sought will indicate the particular meaning conveyed. For if the
enquiry be concerning things of the spiritual world the
interpretation of the answering vision must be in terms of that
world, and similarly if the question has relation to the intellectual
or the physical worlds. Thus a pain of scales would denote in the
spiritual sense, absolute justice; in the intellectual, judgment,
proportion, comparison, reason; in the social, debt or obligation,
levy, rate, or tax; and in the material, balance of forces,
equilibrium, action and reaction. If the scales are evenly balanced
the augury will be good and favourable to the purport of the quest,
but if weighted unevenly it is a case of mene, tekel, upharsin;
for it shows an erring judgment, an unbalanced mind, failure in
one's obligations, injustice. A sword seen in connection with the
scales denotes speedy judgment and retribution. This is an
illustration of an artificial symbol.

A ship is a symbol of trading, of voyaging, and is frequently used
in the symbolical vision. If in full sail it indicates that
communication with the spiritual world is about to be facilitated,
that news from distant lands will come to hand, that trade will
increase, that a voyage will be taken. If writing should appear on
the sails it will be an additional means of enlightenment. If flying
the pirate flag it denotes translation to another land, death. The
land indicated may be the spiritual world itself, in which case the
death will be natural; but if it should be a foreign country, then
death will take place there by some unlooked-for disaster. The
ship's sails being slack denotes a falling off of afflatus or spiritual
influx, loss of trade, misfortune, delays and bad news, or if news
is expected it will not come to hand.

Black bread denotes a famine; spotted or mottled bread, a plague.
This symbol was seen in June 1896, with other symbols which
connected it with India, and there followed a great outbreak of
bubonic plague in that country. This symbol, however, was not
properly understood until the event came to throw light upon it.
The following note is from a seance which took place in India in
the spring of 1893: "A leaf of shamrock is seen. It denotes the
United Kingdom or the Triple Alliance. It is seen to split down
the centre with a black line. It symbolizes the breaking of a treaty.
Also that Ireland, whose symbol is the shamrock, will be
separated by an autonomous government from the existing
United Kingdom and will be divided into two factions."

In this way all symbols seen in the crystal or mirror may be
interpreted by reference to their known properties and uses, as
well as by the associations existing between them and other
things, persons and places, in the mind of the seer. Nor is it
always required that the scryer should understand symbology, for
as already said, the meanings of most of the symbols will be
conveyed to the consciousness of the seer at the time of their
appearance in the field. Experience will continually throw new
light upon the screen of thought, and a symbol once known will
assume a constant signification with each seer, so that in course
of time a language will be instituted by means of which constant
revelations will be made.

It will thus be obvious, I think, that symbolism is to a large extent
subject to a personal colouring, so that the same symbol may, by
different associations, convey a different meaning to various
seers. This may arise in part from the diversities of individual
experience, of temperament, and the order to which the soul
belongs in the spiritual world. These dissimilarities between
individuals may be noted from their highest intellectual
convictions down to the lowest of their sensations, and it is
difficult to account for it. We all have the same laws of thought
and the same general constitution. Humanity comprehends us all
within the bonds of a single nature. Yet despite these facts we are
divided by differences of opinion, of emotion, of sympathy, of
taste and faculty. It is probable that these differences obtain in
spheres immeasurably higher than our own, the sole element of
consent being the recognition of dependence upon a Higher
Power. God is the co-ordinating centre in a universe of infinite

Therefore, despite the fact that symbolism is capable of a
universal interpretation, it would appear that the images
projected by the magical power of the soul must have different
significations with each of us, the meanings being in some
mysterious way in agreement with the nature of the person who
sees them. Hence we may come to the conclusion that every
person must be his own interpreter, there being no universal code
for what are peculiarly individualized messages. For although
every symbol has a general signification in agreement with its
natural properties and uses, it yet obtains a particular signification
with the individual.

It is within common experience with those who have regard to
the import of dreams, wherein the faculty of seership is acting on
its normal plane, that a dream constantly recurring is found to
have a particular meaning, which however is not applicable to
others who have a similar dream. Every person is a seer in dream
life, but few pay that attention to dreams which their origin and
nature warrant. The crystal or mirror is an artificial means of
bringing this normal faculty of dreaming into activity in waking
life. Those who are capable of making the dream life normal to
the working consciousness, rise to a higher plane when they sleep.

But, as stated above, the differences of import or meaning, even
in dream life, of any particular symbol is a common experience.
One person will dream of wading in water whenever there is
trouble ahead. Another will dream of a naked child, and yet
another of coal, when similar trouble is in store. Butchers' meat
will signify financial trouble to one person, to another the same
will denote a fortunate speculation.

The controlling factor in this matter would appear to be founded
in the mental and psychic constitution conferred by physical
heredity and psychic tradition, converging at the conception of
the individual and expressed in the birth. Probably an argument
could thence be made in regard to the influence of the planets and
the general cosmic disposition attending upon birth: I have
frequently found that dreams may be interpreted by reference to
the individual horoscope of birth, and if dreams, possibly also
visions, which are but dreams brought into the field of conscious
reality. But any such argument, however tempting, would be
beyond the scope of this work.

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