In a natural classification of human mental conditions, marking the progress of intelligence from the moment of birth to that of the mind's introduction into the world of spirits, there may be distinguished seven states as follows: (1) The Rudimental State, (2) The Psychological State, (3) The Sympathetic State, (4) The Transition State, (5) The Somnambulistic State, (6) The Clairvoyant State, and (7) The Spiritual State.
The Rudimental State.—We have seen already that man in his natural condition is superior to all other forms and personalities in the subordinate kingdoms of Nature. He is the splendid representation of all perfections and energies of the grosser worlds of life. Another essential point is the duality of man—that is to say his twofold organisation. The duality of his physical constitution can be perceived by all observers. The positive and negative principles express themselves faithfully in the outer form and functions of his different members, from the duality of hands and feet to the two lobes of the brain. All external effects being out-births of internal principles, the duality of man's physical constitution is referable to a spiritual constitution, analogous to the outer form in every particular. His physical body is a demonstration of his spiritual body, and the duality of
the one extends to the other, but in a more perfect manner. Within both is that invisible spirit which is the real man, in virtue of which he is the connecting link between earth and heaven.1 While every soul contains the same elements, is capable of analogous manifestations, and is not therefore gifted intrinsically above another, so that what is possible and natural to one is natural and possible to all, an infinite variety results from different combinations of the same faculties, from education and from the dissimilar circumstances by which parents are surrounded.2 An unbalanced mental organisation develops corresponding results. One combination of circumstances will brutalise and another spiritualise the human character. Apart from education a life may be replete with crude and unwholesome deeds; and, destitute of organic harmony, it may generate a whole congregation of inconsistencies and deplorable angularities. Such is man in his ordinary or rudimental state.
The Psychological State.—This condition stands next
in succession to the rudimental and can be attained in either of two ways—natural or artificial, which is to say, spontaneous or superinduced. Spontaneous psychology is identical with natural mental power, but superinduced psychology means mental power prematurely developed by the direct action of individuals or circumstances. The relationships established by these positive and negative principles give rise to all psychological phenomena. Every man is psychologically influenced by something. Certain minds are constitutionally positive to one set of circumstances and negative to another. But all manifestations of positive and negative principles, when considered psychologically, occur according to the law of equilibrium. Any influence which disturbs the equilibrium of man's spiritual or mental principle is capable of psychologising the individual, so long as the voluntary powers are unable to assert their supremacy. Anything which disturbs permanently the equilibrium of mind carries the soul into captivity. Many are constantly psychologised by some passion or propensity. The mind also is frequently taken into psychological captivity by the physical organism. When disease has obtained a preponderance of power in the system the mind is disturbed by deranged psychological impressions conducted to the sensorium. So also the mental fear of disease renders the body susceptible to invasion by the dreaded enemy. On the other hand, the same psychological principles which can cause disease, when wrongly exercised, are perfectly adequate, when employed rightly, to cure or prevent it. There is also that aspect of psychology which is manifested in wars, panics, popular insanities and sympathetic contagions. A word, a look, a gesture from some master spirit may psychologise a great assembly, and what is possible in the physical and mental world is equally possible in that of morals. We are all endowed naturally with this psychological power, but in different degrees, and to exercise it is a prerogative of our being.
The Sympathetic State.—The philosophy of sympathy is the tracing out of universal relationships to their source, and the seat of the universal law is Deity. All the external phenomena of psychological principles are reproduced in the sympathetic state, with the addition of higher manifestations, and the philosophy of this influence is visible and applicable everywhere. Now, the synonym of the word sympathy is magnetism.1 Everything has its own magnetic atmosphere, its own medium of sympathetic relationship. Man particularly and pre-eminently possesses this sphere of mind, so to speak, constantly surrounding his body. It is negative or positive, attractive or repulsive, gross or refined, and of lesser or greater magnitude in proportion to his general refinement and development of mind. When there is a full and uninterrupted exercise of all organs and powers of the body; when there is harmony between all vital functions; the body is properly and thoroughly magnetised. The equilibrium of the positive and negative forces is not disturbed; the organisation is in perfect accord with itself; and the individual is neither physically nor mentally under any description of subjugation or captivity. Setting aside the peculiar phenomena belonging to induced magnetic conditions, the sympa-
thetic medium interlinks all organic beings, and examples of sympathetic impressions may be gathered from experiences of all nations in every age of the world. The source of these impressions may be the action of mind upon mind, emanations from material objects operating upon impressible dispositions, or influence of spirits who have departed from the material body. Many visions and strong impressions were received in the sympathetic condition by Jewish seers, and instances of prophetic dreaming—in accordance with the laws of psychological sympathy—are otherwise numerous; for the mind which is in sympathy with a certain current of events may intuitively perceive or feel some particular occurrence which will result from their progress.
The Transition State.—Intermediate between the sympathetic state and the opening of the interior or spiritual senses lies one which may be called transitional. It is characterised by neither absolute sympathy nor absolute perception, but by an interblending of one condition with the other, to the confusion of both. There is constant fluctuation between two extremes. The mind indicates a distinct vision at one moment and utters at another the impressions of its own memory, or will lose its individuality in sympathy with minds or circumstances which surround it. It is not clairvoyant, neither is it occupying a position from which the soul can discern the broad territories of the Spirit Land. The state is one of fluctuation, of passing from extreme sympathy with surrounding things to communion with inward elements and prepossessions of one's own mind, which are magnified to an extent almost beyond belief. Such operations of the soul are interesting to study and analyse, but they have been the cause of much misunderstanding. Moses, Isaiah, Paul, Mohammed, Zoroaster, Swedenborg were all more or less in a transition state of mind, which is intermediate between mental slavery and liberty. More correctly, it is a state in which
the soul is strongly sympathetic with hereditary impressions, educational convictions and prevailing forms of belief, while it exhibits also a kind of consistency and independence of thought, in proportion to the preponderance of orderly faculties in the mental structure.1
The Somnambulic State.—It may be laid down as a principle of mental science that the sympathetic, psychological, transitional and somnambulistic moods are variations of the mind in its rudimental condition, on the principle that the lowest degree of everything in Nature contains the highest in a latent or undeveloped state. As regards the present subject, we must keep our minds upon the twofold nature of man, remembering that besides the material or visible organs of sense he is endowed with corresponding internal senses, of which the nervous system is the magnetic flexus or the wires that connect the interior being with the objective world. The nervous system may be considered a kind of bridge upon which the exact images of outward objects and influences travel into the sensorium. Should the external senses be confused and deadened, the internal organs of sensibility become—under certain circumstances—intensified in their capabilities and perform alone the func-
tions common to those of the external body. The vital principle, which pervades normally the external portions of the organism, is now transferred to its interior departments, conducting impressions of the most delicate character to the mind. These impressions are very distinct and delightful, because the attention and sensibilities of the mind are no longer distracted by the intrusion of impressions from the outer world. This state is somnambulism. It may be considered as an incipient manifestation of the spiritual faculties and the first demonstration of the independence of the soul. It may be produced naturally or superinduced by manipulations; but, however obtained, the results are the same invariably, though often different in degree. While some persons in this condition exhibit little perception or powers of accomplishment, others manifest much more than their usual clearness of intellect and energy of muscle. But in nearly all cases the same individual, when awake and when in somnambulism, appears like two entirely different personalities. Although the same in character and a state which can be developed easily into one of high mental illumination, somnambulism is not clairvoyance, except in a rudimentary sense.1 While the somnambulist can move about in light or darkness with confidence and security, avoiding all objects in his path, the clairvoyant, on a higher plane of perception, can extend his vision far into the life of things, can survey the interior of the earth, the human body and the soul. On the other hand, the somnambulist may obtain no impressions or knowledge from the Spirit Land. He can, however, perform things of which he is incapable in his
ordinary condition and expose himself fearlessly to dangers from which he would shrink otherwise. He reads, writes, sings, plays, thinks, reasons, not only as if he had the use of his corporeal senses but as if the acuteness of his natural faculties were increased through emancipation from organic thraldom. It should be fostered therefore with religious reverence; it refers to our deepest vitality and casts light upon our future destiny. It does not rely on any solitary and partial claim to consideration. Its roots run far beneath and throughout the general ground of humanity, and it invests the Temple of Nature with new significance.
The Clairvoyant State.—Clairvoyance is the complete development of somnambulism, an expansion of the same state.1 It is one of high mental exaltation, though here also there may be a considerable degree of accuracy without the subject perceiving anything which pertains to the world of spirits. It is, however, an interior state, wherein it is easy to discover the hidden beauties and dynamics of creation. Whether naturally or artificially induced, the clairvoyant obtains a clearer knowledge of his own mental and bodily condition; he can diagnose diseases and prescribe effectual remedies. He possesses all powers of somnambulists in a much higher degree of intensification and availability. While the ordinary sleep-walker has only a portion of his mind under his own control, the clairvoyant is in possession of all his voluntary powers, except those appertaining to muscular motion merely—to which, however, there are certain rare exceptions.
The Spiritual State.—Mental illumination is that which brings the soul into close proximity with Interior Life, a life which holds communion with the sanctified. It is a high reality, an expansion of the mind's energies, a subjugation of material to spiritual, of body to soul. This superior condition is the flower of clairvoyance, and
because of its infrequent occurrence it might be termed a century plant, which blooms once in a hundred years.1 It is the fruit of a large and beautiful tree, the root of which is the rudimental state; the body is human magnetism; the branches are somnambulism; and the buds clairvoyance, in all its developments. The Spiritual State grows upon the summit of this tree as naturally as the peach succeeds the blossom. Its causes are confined mainly within the constitution of the mind. The individual must have an organic and hereditary proclivity thereto; the temperament must be firm, high-toned and well balanced. Vital and mental irritability are incompatible with this condition, and no turbulent disposition can attain it. The soul must be calm as the morning and full of integrity; the passions must be soft and tranquil as an evening zephyr, while harmony must preside over the sensibilities.
1 Care is recommended to the reader in the consideration of this section, on which, one would think, Davis himself had expended more than his usual care. On the part of the present editor it has been summarised after patient research. In the first place, it should be realised that a state, however denominated, which demands hereditary predisposition for its attainment is not spiritual in the sense that has attached to that word through all the Christian ages, not to speak of earlier epochs. It is really described quite correctly as the flower of clairvoyance, by which we are enabled to see that it is spiritual in the sense of spiritualism, or mediumistic—in conventional parlance. When it is said therefore at the inception that the life under examination is one which holds communion with the sanctified, this is to be understood as of that kind which is postulated by Davis as appertaining to the disembodied humanities who communicate with persons on earth—according to the inferences following from his personal experience and according to the records of mediumship. The distinctions in this brief analysis are not to be understood as established for an ulterior purpose. The spiritual state of the Poughkeepsie seer is not the spiritual state of St. Thomas a Kempis, St. John of the Cross, Tauler, Eckehart and Ruysbroeck. Here is above all a memoir in summary form of conditions to which Davis believed that he had attained personally. The issue having been cleared to this extent for the service of readers who might be otherwise in a state of incertitude, it may be left thereat.
The Spiritual State is rare, because the circumstances indispensable to its development are as infrequent as they are little comprehended. It signifies an opening of the interior understanding and an exercise of interior perceptions. In this condition the spirit not only sees but comprehends. The love and wisdom principles have an harmonious interaction. The mind sees, hears, reasons, understands; and the whole interior man is concordantly exalted. Social and intellectual elements are, however, subordinated to the religious faculties, though the illumination of all elements is equal. When a human mind is truly in the Spiritual State—which corresponds to death on the outer and harmonious mental development on the inner—the spiritual world will pour its love and wisdom into the perceptions of the illuminated soul. The spiritual world does not come to us: we go thereto. When mind attains that certain degree in development which is in harmony with the laws, desires, love and wisdom of the Spirit Land, its inhabitants are ready to introduce the heavenly light and heat of their own souls into the prepared soul on earth, though such soul may not be so high or good as the source of influx. The pre-requisite is harmony, understood as the condition rather than the degree thereof.
When a mind is substantially in the Spiritual State, the upper portions of the head are beautifully illuminated. The superior divisions of the social and intellectual faculties glow with a mellow light centred in the moral faculties and extending upward about four feet. The upper portion of this light is generally some twenty inches in diameter and variegated as the rainbow—indicating the different kinds of love and wisdom excited by the illumination. This light is derived wholly from the interior elements of the soul. When the body is demagnetised or rendered comparatively insensible by a transfer of positive power from external to internal
surfaces, the life of the body flows up into the mind, and the soul's elements experience a corresponding elevation. Into the bosom of this light flow the breathings of love circles or wisdom circles—as the law of use may prescribe at the time. Most profound thoughts and contemplations may be introduced into the mind, accompanied—though not always—with the gift of expression in language.
But a mind in the Spiritual State is not entirely dependent on the Spirit Land for great thoughts and revelations. Possessing somnambulistic and clairvoyant powers, while understanding that which is perceived, it can penetrate the constitution of Nature, the deep things of science and philosophy, the beings of this earth and those of distant stars, incarnate and disincarnate humanity. Independently of direct influx from the spiritual world, the mind in this state has a wide field open before it, while under development from the Spirit Land it can be "caught up into the third heaven," to meditate on the stupendous arcana of spiritual habitations. At the same time it does not leave the body utterly until after death, though the physical frame may present all outward appearances of such desertion, and the subject himself is frequently deceived on this point. It should be remembered further that in some peculiarly organised minds spiritual impressions may be enjoyed apart from spiritual perceptions, and vice versa—as in cases of good clairvoyants. Lastly, the Spiritual State is a religious condition. All true prophets and seers of olden times entered therein.