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developed in the bulk of mankind, and its action is altogether misconstrued in those in whom it is fully developed. blindness and ignorance we have but one term for such powers -"imagination --- all imagination - overstrained imagination," &c., as we call the action of our higher feelings, sentimental. The ordinary habits and intercourse of the world, where all are absorbed in mere externals — ordinary sense and perception, and little carking cares and animal impulses, give but little chance for the growth and activity of such an inner sense, and it is not surprising that its promptings should be misunderstood and misinterpreted. Of course we can know only what our faculties tell us, and we can sympathize only with what we have feelings to sympathize with; our strongest feelings induce us to protect and take care of our own bodies; we have feelings also that make us a part of the body of Society; we have feelings that place us in relation to the beauties and harmony of Creation; and we have this faculty that places us in relation to the general mind or spirit. Mr. Atkinson says, Clairvoyants call it the “ Eye of the Mind," Spiritualists call it “ The Spiritual Eye,” it is the principal source of Influx or Inspiration, and probably places us in the same relation to the Universal Spirit as our other faculties do to our fellow creatures.
By the general mind I mean the general mind of humanity, or perhaps I ought to say of the whole of sensitive existence,
-for I have not seen evidence of any knowledge that can be said to be superhuman.
To say that force is everywhere connected, atom with atom, and world with world, is to say that mind, its correlate, is everywhere connected -is one and indivisible; but what we can see in the great mirror of mind when in union with it, remains to be investigated : so far as that investigation has proceeded, I think wh we can see in no case exceeds the
combined intellectual power of the whole human mind. Whatever has been, or is, in the human mind, or which our natural powers can reach, that we can see, and that only. What we can see cannot exceed the power of the instrument. The prescriptions by clairvoyants for the cure of disease in Mesmer's time were always in accordance with the fashionable modes of cure of that time; and Andrew Jackson Davis, and other Seers, although often reaching the highest rounds in philosophy, never go past what has been already known, or what human faculty can teach or comprehend. They can read the mind of the age, but they rarely if ever anticipate scientific discovery. They give us, as in Davis's case, what the Edinburgh Review (October, 1865), calls “a mad jumble of Spinozaism, Fourierism, Saint Simonianism, Swedenborgianism, and Rationalism," and although here may be found the most important psychological truths and the most advanced social science, yet there is so much nonsense mixed with sense that observation and experience is as much required to sift the true from the false in these revelations, as in any that come through the ordinary means of knowing. By union of mind with the general thought medium, and of mind with mind, that is seen which cannot be seen by the natural eye, both near and distant, time and space forming no impediments. I have heard a young girl, in the mesmeric state, minutely describe all that was seen by a person with whom she was en rapport, and in some cases more than was seen or could be seen, such as the initials in a watch which had not been opened, and also describe persons and scenes at a distance, which I afterwards discovered were correctly described, beyond a possibility of doubt. But Prevision! surely there are instances of prevision that are superhuman? Science enables us to anticipate the future; there is an established order of nature everywhere, and it is a correct calculation of cause and effect that enables us to prophesy. It is the organ of causality that takes cognizance of this invariable sequence, and we have only to suppose that organ from large size or excitement, to be as abnormal in its action and power of calculation as the organ of number often is in arithmetical calculation, and we might see very far into the future. * Perhaps one of the most singular and best authenticated cases of preternatural mental power is that related by Zschokke of himself, in his Autobiography, pp. 169, 172. He says, “ It has happened to me, sometimes on my first meeting with strangers, as I listened silently to their discourse, that their former life, with many trifling circumstances therewith connected, or frequently some particular scene in that life, has passed quite involuntarily, and, as it were, dream-like, yet perfectly distinct before me.
For a long time I held such visions as delusions of the fancy, and the more so as they showed me even the dress and motions of the actors, rooms, furniture, and other accessories.
I myself had less confidence than any one in this mental jugglery. So often as I revealed my visionary gifts to any new person, I regularly expected to hear the answer: “It was not so.' I felt a secret shudder when my auditors replied that it was true, or when their astonishment
* “ It is, however, admitted that this foresight does not extend to the influence of external circumstances by which the ordinary course of the phenomena may be interrupted. Thus, a patient may predict that on a certain day and at a certain hour he may have an epileptic fit, but in the mean time he may be accidentally killed or intentionally murdered. His predictions of the phenomena of his own disease are to be understood in the same sense as the prediction of the astronomer of the rise and fall of the tides in a particular port, that is, subject to the implied condition, that the natural course of things shall not be deranged by any external and irregular disturbing cause.” — Monthly Chronicle, vol. i., p. 298. It would thus seem, as I have said, that the prevision does not exceed the preternatural power of the organ of causality. (See also Appendix B.)
betrayed my accuracy before they spoke.
I shall not say another word of this singular gift of vision, of which I cannot say it was ever of the slightest service; it manifested itself rarely, quite independently of my will, and several times in reference to persons whom I cared little to look through. Neither am I the only person in possession of this power.” He met, he tells us, with an old Tyrolese, who for some time after fixing his eyes upon him, read him as he had read others. What has been called Socrates's Demon was an intuition of a similar kind, although quite different in its function, as by it Socrates was repeatedly made acquainted with events about to happen. He is said to have regarded it in very much the same light as Zschokke did; he was, however, an implicit believer in supernatural communications. We have previously said that whatever has been, or is, in the human mind, clairvoyants can recognize; but what should turn the attention and apparently confine the power to this one particular direction ? Here in Zschockke's case, was a mental individuality — the whole of a man's previous existence, presented to him and retained in such perfect form that it could be recognized by a separate and indifferent person, and had its possessor not been still living, it might have been, and no doubt would have been, claimed as the soul of the departed "communicating."
What is Memory? The consideration of the nature of memory may perhaps help to throw some light upon this question. It is a difficult subject this of Memory, of which we must not speak too confidently, and cannot speak too modestly. All the powers in nature could not make the acorn grow into anything else than an oak. Yet what can we see or recognize in the small, soft, apparently homogeneous germ in the acorn that can give it this power of action and resistance ? Life, and the entire character and direction of that life, depend upon structure, so do the forms of thought, and any subject or object of attention and interest acting upon the brain, photographs itself there, that is, it slightly alters its structure; and fresh mental force passing over these “ moulds," turns out similar thoughts and feelings to those that formed them. This it is, joined to certain powers of Association, or automatic action of the brain, by which thoughts and feelings are blended and made to follow each other in a definite order, which possibly constitutes memory. It is probably these old photographs which Zschokke's "Eye of the Mind," or other organ which gives "the intuition of character," as he himself seemed to suppose, could read. The youthful brain is the most easily impressible, and the memory becomes bad and retains few impressions as the brain ossifies and its plastic power decreases in age; that part going first which came the earliest into activity—the memory for names, &c. On the other hand there is a tendency in nature to rebuild the early structure- to produce the original type on which a particular kind of memory depended, and the memory of youth returns.
Mr. A. Bain makes memory to depend on “specific growth;" he says, “For every act of memory, every exercise of bodily aptitude, every habit, recollection, train of ideas, there is a specific grouping, or co-ordination, of sensations and movements, by virtue of specific growths in the cell junctions, and of separate nervous growths for each new and separate acquisition.” *
* The Intellect viewed Physiologically. - Fortnightly Review, February 1, 1866.