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This is Volume XXXIII of thirty-eight in the General Psychology series. Originally published in 1925, this study looks at two areas: a consideration of certain obscure mental phenomena, which grouped into two main classes, naming them respectively Telepathie (telepathy) and Hellsehen (clairvoyance).
"Clairvoyance" by C. W. Leadbeater delves into the fascinating realm of extrasensory perception and the phenomenon of clairvoyance. Leadbeater, a prominent theosophist and clairvoyant himself, provides insights into the nature and mechanics of clairvoyance, offering practical guidance for those interested in developing and understanding this psychic ability. In the book, Leadbeater explores various forms of clairvoyance, including remote viewing, precognition, and auric vision, shedding light on how individuals can tap into these faculties to perceive information beyond the scope of the physical senses. He delves into the mechanics of psychic perception, discussing the role of the third eye, chakras, and subtle energy fields in facilitating clairvoyant experiences. Through case studies, anecdotes, and exercises, Leadbeater offers practical techniques for honing and refining one's clairvoyant abilities. He emphasizes the importance of spiritual development, ethical responsibility, and mental discipline in the practice of clairvoyance, encouraging readers to approach this phenomenon with humility, discernment, and integrity. "Clairvoyance" serves as a comprehensive guidebook for those interested in exploring the mysteries of the mind and consciousness. Leadbeater's lucid explanations and firsthand insights into the world of clairvoyance make this book an invaluable resource for seekers, scholars, and practitioners alike, offering a wealth of knowledge and inspiration for those curious about the nature of psychic perception and its potential implications for human evolution.
Clairvoyance and Occult Powers by Swami Panchadasi Pdf
Do you believe that there's more to the physical world than meets the eye? Are you interested in supernatural forces, ESP, telekineses, and other unexplained phenomena? In this fascinating volume, Swami Panchadasi provides a detailed overview of these topics and discusses their spiritual implications.
Clairvoyance, meaning 'clear seeing', is the ability of the mind to see beyond the superficial. It is an ability which we all have to a greater or lesser extent, and which can be developed and used in everyday life. Using clear concise language, Clairvoyance gives you a step-by-step approach to strengthening your own innate clairyovant abilities. By filling in the questionnaire, you can find out where your own strengths and weaknesses lie and create your own path of discovery through the book. Including many fascinating experiments and activities, the book covers subjects as diverse as dowsing, psychometry, telepathy, talismans, auras, ghosts and the power of mind over matter.
Clairvoyance and Occult Powers by William Walker Atkinson Pdf
"Clairvoyance and Occult Powers" is a book by an American occultist writer William Walker Atkinson, who worked under several pen names. "Clairvoyance and Occult Powers" is the most popular of his works created under the pen name Swami Panchadasi. Like most of his works, it contains general ideas of the New Thought movement, including the mental world, occultism, divination, psychic reality, and mankind's nature.
Clairvoyance for Psychic Empowerment by Carl Llewellyn Weschcke,Joe H. Slate Pdf
A complete training course in the ancient Tantric and Western techniques of clairvoyance that will allow you to manifest love, happiness, health, knowledge, wealth, spirituality, and more.
Second Sight: A Study of Natural and Induced Clairvoyance by Sepharial Pdf
It would perhaps be premature to make any definite pronouncement as to the scientific position in regard to the psychic phenomenon known as "scrying," and certainly presumptuous on my part to cite an authority from among the many who have examined this subject, since all are not agreed upon the nature and source of the observed phenomena. Their names are, moreover, already identified with modern scientific research and theory, so that to associate them with experimental psychology would be to lend colour to the idea that modern science has recognized this branch of knowledge. Nothing, perhaps, is further from the fact, and while it cannot in any way be regarded as derogatory to the highest scientist to be associated with others, of less scientific attainment but of equal integrity, in this comparatively new field of enquiry, it may lead to popular error to institute a connection. It is still fresh in the mind how the Darwinian hypothesis was utterly misconceived by the popular mind, the suggestion that man was descended from the apes being generally quoted as a correct expression of Darwin's theory, whereas he never suggested any such thing, but that man and the apes had a common ancestor, which makes of the ape rather a degenerate lemur than a human ancestor. Other and more prevalent errors will occur to the reader, these being due to the use of what is called "the evidence of the senses"; and of all criteria the evidence of sensation is perhaps the most faulty. Logical inference from deductive or inductive reasoning has often enough been a good monitor to sense-perception, and has, moreover, pioneered the man of science to correct knowledge on more than one occasion. But as far as we know or can learn from the history of human knowledge, our senses have been the chiefest source of error. It is with considerable caution that the scientist employs the evidence from sense alone, and in the study of experimental psychology it is the sense which has first to be corrected, and which, in fact, forms the great factor in the equation. A person informs me that he can see a vision in the crystal ball before him, and although I am in the same relation with the "field" as he, I cannot see anything except accountable reflections. This fact does not give any room for contradicting him or any right to infer that it is all imagination. It is futile to say the vision does not exist. If he sees it, it does exist so far as he is concerned. There is no more a universal community of sensation than of thought. When I am at work my own thought is more real than any impression received through the sense organs. It is louder than the babel of voices or the strains of instrumental music, and more conspicuous than any object upon which the eye may fall. These external impressions are admitted or shut out at will. I then know that my thought is as real as my senses, that the images of thought are as perceptible as those exterior to it and in every way as objective and real. The thought-form has this advantage, however, that it can be given a durable or a temporary existence, and can be taken about with me without being liable to impost as "excess luggage." In the matter of evidence in psychological questions, therefore, sense perceptions are only second-rate criteria and ought to be received with caution.