Tempo:
INTERIOR VISION. 57
and only one man ever imports them, and that man is Cuilna Vilmara, from whose lips I am now reporting, in as plain English as I can command, this exhaustive monograph upon a very difficult subject — for it is not easy to correctly catch the meaning of a man whose speech is part English, French, German, Italian, Armenian, and Arabic, and yet by dint of great patience, chemical information, two linguists, and half-a-dozen lexicons, I have succeeded in getting the pith and marrow of all he had’ to say, as himself agreed was the case when reading the French translation. Hence, it will be understood that I herewith give the views of this great master of the subject, as well as, and interspersed with, my own and others’ beliefs and knowledges of the matters under consideration.
The man whose experiences are wholly confined to things of the practical every-day life, is a mere shell, floating on the sea, totally ignorant of the amazing wealths lying scattered beneath the surface, and piled up in mountains on the ocean floors; for there’s more real worlds under this outside life of ours, than human brain can number. Dream-life, so wonderful, vivid, oftentimes strangely prophetic, is but one of these; and there is a real state even behind that life of Dreams; and we reach its mystic borders by the mesmeric roads, while we gaze into its very depths by the mysterious lens I am here writing about. There is no accident, no chance, only such seem to be to our outer senses; but when the veilpall that hangs over the inner senses is removed, we at once glance down the mystic lanes, and are iu the street of chances; hence the future as the present — and the past is a fact, and all their events are now! Wherefore itis not difficult to foretell what shall be, if we but get beneath the veil and glance along the floors of the world. God’s numbers never change. They are perpetual Fixedness, — scannable by whoever has the sciences!
Sir David Brewster, albeit he attempts to pervert the account to other ends, says that, ‘It can scarcely be doubted that a concave mirror was the principal instrument by which the heathen gods (disembodied heroes) were made to appear in the ancient temples. . . . Esculapius often exhibited himself to his worshippers of Tarsus; and the temple of Enguinum, in Sicily, was celebrated as the place where the goddesses (disempodied heroines) exhibited themselves to mortals.” Iamblichus informs us that the ancient magicians caused the gods to appear among the vapors disengaged from fire; and the conjurer, Maximus, terrified his audience by making the statue of Hecate laugh. Damascius, quoted, in a bad cause by Salverte, says, In a manifestation (the cause of which, that is, a magic mirror, ought not to be revealed), . . . there appeared on the wall ofthe temple a mass of light which at first seemed to be very remote; it transformed itself, in coming nearer, into a face evidently divine and supernatural, of a severe aspect, but mixed with gentleness, and ¢xtremely beautiful. According to the institutions of a mysterious religion the Alexandrians honored it as Osiris and Adonis.
and only one man ever imports them, and that man is Cuilna Vilmara, from whose lips I am now reporting, in as plain English as I can command, this exhaustive monograph upon a very difficult subject — for it is not easy to correctly catch the meaning of a man whose speech is part English, French, German, Italian, Armenian, and Arabic, and yet by dint of great patience, chemical information, two linguists, and half-a-dozen lexicons, I have succeeded in getting the pith and marrow of all he had’ to say, as himself agreed was the case when reading the French translation. Hence, it will be understood that I herewith give the views of this great master of the subject, as well as, and interspersed with, my own and others’ beliefs and knowledges of the matters under consideration.
The man whose experiences are wholly confined to things of the practical every-day life, is a mere shell, floating on the sea, totally ignorant of the amazing wealths lying scattered beneath the surface, and piled up in mountains on the ocean floors; for there’s more real worlds under this outside life of ours, than human brain can number. Dream-life, so wonderful, vivid, oftentimes strangely prophetic, is but one of these; and there is a real state even behind that life of Dreams; and we reach its mystic borders by the mesmeric roads, while we gaze into its very depths by the mysterious lens I am here writing about. There is no accident, no chance, only such seem to be to our outer senses; but when the veilpall that hangs over the inner senses is removed, we at once glance down the mystic lanes, and are iu the street of chances; hence the future as the present — and the past is a fact, and all their events are now! Wherefore itis not difficult to foretell what shall be, if we but get beneath the veil and glance along the floors of the world. God’s numbers never change. They are perpetual Fixedness, — scannable by whoever has the sciences!
Sir David Brewster, albeit he attempts to pervert the account to other ends, says that, ‘It can scarcely be doubted that a concave mirror was the principal instrument by which the heathen gods (disembodied heroes) were made to appear in the ancient temples. . . . Esculapius often exhibited himself to his worshippers of Tarsus; and the temple of Enguinum, in Sicily, was celebrated as the place where the goddesses (disempodied heroines) exhibited themselves to mortals.” Iamblichus informs us that the ancient magicians caused the gods to appear among the vapors disengaged from fire; and the conjurer, Maximus, terrified his audience by making the statue of Hecate laugh. Damascius, quoted, in a bad cause by Salverte, says, In a manifestation (the cause of which, that is, a magic mirror, ought not to be revealed), . . . there appeared on the wall ofthe temple a mass of light which at first seemed to be very remote; it transformed itself, in coming nearer, into a face evidently divine and supernatural, of a severe aspect, but mixed with gentleness, and ¢xtremely beautiful. According to the institutions of a mysterious religion the Alexandrians honored it as Osiris and Adonis.
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