CLAIRVOYANCE, as explained by Mr. Hudson Tuttle—whose language is here in part adopted, some decided modifications—"mnst be regarded as a peculiar state of the mind, in which it is in a greater or less degree independent of the physical body. It presents many gradations from semi-consciousness to profound and deathlike trance. However induced, the attending phenomena are similar. The con dition of the physical body is that of the deepest sleep. A flame may be applied to it without producing a quiver of the nerves; the most pungent substances have no effect on the nostrils; pins or needles thrust into the most sensitive parts give no pain; surgi cal operations may be made without sensation. Hearing, tasting, smelling, feeling, as well as seeing, are seemingly independent of the physical organs. The muscular sys tem is either relaxed or rigid; the circulation impeded in cases until the pulse becomes imperceptible; and respiration leaves no stain ou a mirror held over the nostrils. In passing into the clairvoyant state the extremities become cold, the brain congested, the vital powers sink, a dreamy unconsciousness steals over the faculties. There is a sen sation of sinking or floating. After a time the perceptions become intensified; we cannot say the senses, for they are of the body, which for the time is insensible. The mind sees without physical organs of vision, hears without organs of hearing, and feel ing becomes a refined consciousness" which brings it en rapport with some intelligence not its own. "The more deathlike the condition of the body, the more lucid the per ceptions of spirit or mind, which for the time owes it no fealty." So far as clair voyance depends on the unfolding of the spirit's perceptions, the extent of that unfold ing marks the perfectness of the state, and the nature of that to which the spirit's per ceptions are unfolded marks the value of the state. As a mere natural condition the state may be conceived of as the same, whether observed in "the Pythia or Delphic oracles, the vision of St. John, the trance of Mohammed, the epidemic catalepsy of religious revivals, or the illumination of Swedenborg or Davis.' In all cases, there may be the same general mode of disclosure; but temperament, education. and char
acter give such bias and color as to deprive the mere natural state of all claim to infal libility in teaching, and commonly of all value. A divine illumination, or any degree of value, can be proved in any particular case of clairvoyance, only by evidences aside from the mere state itself. The tendency of the clairvoyant is to make objective the subjective ideas which he has acquired by education or fixed by character; "if a Christian, to see visions of Christ; if a Moslem, of Mohammed; somewhat as dreams reflect the ideas of wakefulness." Yet there is claimed to be "a profound condition which sets all these aside, in which the mind appears to be divested of all physical trammels, and to come in direct contact with the thought-atmosphere of the world—a condition in which time and space have no existence, and matter becomes transparent." It may be found difficult to prove or disprove the last assertion, as it is not evident what is intended by the "thought-atmosphere of the world." By whatever name called, this condition of clairvoyance or trance has been observed among many peoples and nations from the earliest times. How near or remote it has been from the prophetic power, or from the epidemic frenzy of religious or fanatical excitement, from mental ecstasy or epilepsy, it is not our province to determine. Theories, opinions, and judg ments upon the causes, conditions, and results of clairvoyance are almost as various as the number of those who have studied its phenomena. The Latin author Apuleius, who wrote in the 2d c. A.D., in his Discourse on 1Iagic very clearly refers to the practice of mesmerism or clairvoyance. He says: "And I am further of the opinion that the human mind may be lulled to sleep and so estranged from the body as to become oblivious of the present. being either summoned away from it by the agency of charms, or else enticed by the allurements of sweet odors; and that so all remembrance of what is done in the body having been banished for a time, it may be restored and brought i back to its original nature, which no doubt is divine and immortal, and thus, being in a kind of trance, as it were, may presage future events."