System of Philosophy Concerning Its Law, Nature and Unfoldment
by J.C.F. Grumbine
Published by the Order of the White Rose (1899)
Tranquilize the spiritual, mental and material conditions by becoming at one with the spirit. Prepare, as it were, a mental state as smooth and lucid and as unruffled and unmarred by contrary vibrations as a placid bosom of a lake. Thus on or into the mind, as a mirror, the image of thought through the process of clairvoyance will appear.
The vision will be assisted in concentration by fixing the eye on a clear glass filled with clear water (aqua pura), and watching, as it were, the scenes that appear and disappear. This is simply suggested as an aid and not as a necessity for those whose minds are distracted and whose vision will not respond to the will or spirit. Place the glass on a stand and have about it, when impressed, fresh flowers. Sit at least six feet from the stand. Change the water at each sitting.
Sit uniformly at stated times and place and three times a week, thirty minutes each time. Have the atmosphere in the room cool and fresh and free of all animal and vegetable impurities.
Sit in a dimly lighted room and alternate with total darkness. When sitting in the dark, correlate all impressions, that is, subjective phenomena, with all manifestations, or objective phenomena, of the spirit.
Observe the lights, forms, faces, symbols, names, places, that are shown to yon and watch the development or developing process through which you are taken. Note how conditions are prepared for the re-flection of an idea in the mind and thence (through mind) on matter. Observe how faces, figures, etc., are formed out of the magnetic waves that play in your atmosphere and perceive how, by holding the thought, the spirit weaves about it a form or image and which, when fully manifest, becomes a thought form, an etherialization or materialization.
Sit alone. Avoid promiscuous circles and influences. Sit with and follow the guidance of no media, lest your development is destroyed, the forces scattered and the guidance set at naught.
Sit when conditions can be best adapted to the work at hand. The morning or evening hours are the best.
Sit facing the East, that you may be in line with the spiritual or electrical wave currents, which move eastward from the West. At night, sleep with your head to the North by East.
Music is a valuable accessory and helps to bring about the necessary concentration.
Do not force results, but remember that though you are unaware, you will attain to that soul elevation where, as in a mirror, the spiritual universe will appear reflected. This will be neither a mirage of the vision not a delusion of the senses, but a realization of Being.
Keep the body and clothes you wear clean.
During the process of unfoldment, go where the best music and lectures may be heard and where paintings and scenery of a high order may be seen.
Keep close to the eternal self.
It is not intended that the experiments which follow each lesson should be applied abstractly; rather, they should be tried in all conditions of life and environments, as they are susceptible to manifold variations and implications. They are both esoteric and exoteric in character and touch necessarily upon the field occupied by Psychometry. Such spirit of research and consecration will bring its rewards.
In this series of Teaching we shall not attempt nor seek to effect the impossible. We are aware that clairvoyance, together with every other power of the spirit, is the natural possession of all beings; we are aware that, whatever may be its definition or office, it has a place in the domain of Nature, as is attested by the history of the alleged "miraculous;" we are aware that though it is a faculty or possession of the mind denied by the agnostic and material scientist on the general ground that spirit as such has no existence separable from brain or organism (which position has been proven false by the phenomena of hypnotism, mind reading and telepathy); yet we maintain that clairvoyance is the natural seeing of all creatures.
The seemingly strange and inexplicable phenomena of clairvoyance, though repudiated by certain scientists as the result of abnormal action of the mind or as the effect of hallucination and hysteria, have made a very profound impression on a more earnest class of scientists, who, like the eminent Prof. Alfred Wallace, Crookes, Zollner and others, have applied an intuitive test, nay, have applied even a material test, and found them to belong to a psychic realm, in short, found them to be just what they purported to be.
The mental as well as the physical phases or forms of spirit manifestations respond to their specific tests and prove by so doing their sphere or place in the range of Nature's phenomena. The Spirit, whatever may be the hypothesis of its origin or composition is and by this we mean, it, as truly as any so-called elements, has a sphere in the universe and is explicable by her unchanging law. By Nature, we mean the realm inclusive of all forms of life. Spirit demonstrates its being as well as powers through the medium of Nature, and in the sea of her causation or law it expresses itself. Whatever may be its wonderful and eternal endowment, Nature receives the reflection of it in her realm of causes and effects. She is the sea in which spirit swims, as ether is the medium that permeates all matter, and into this sea, as a mirror, the spirit reveals itself. The subtle and indivisible consciousness, inexplicable to both the scientist and philosopher, manifests here in Nature with no less concern for and obedience to Law as the elementary compositions of matter and force. Psychology, as well as physics, belongs to Nature and her processes, and there is naught anywhere in the domain of being that is not comprehended by Nature.
This being at once admitted and true, the difficulty in the way of a clear and perfect understanding of spirit in the sphere and light of its phenomena has been, first, the limitations which men of science or theology place upon Nature and the ability of Nature to reveal or manifest spirit through her processes, and, secondly, the lack of perception of the interior workings or divine immanency by which the phenomenal world is established in and through the noumenal world.