Tag Archives: Red Wheel/Weiser

Unintentional Experimentation – Exercise 33 & Aetheric Insinuations in the Everyday

This weekend paranormal investigator Howard Heim and I stopped in at The Occult Bookstore in Chicago to discuss the possibility of organizing an upcoming lecture by Dennis William Hauck from the International Alchemy Guild.  While absorbing the store’s ambiance I noticed they had a copy of Clint Marsh’s Mentalist’s Handbook out on a table. Having enjoyed his introduction to William Walker Atkinson’s Clairvoyance and Occult Powers, I decided to pick it up for something to read on the train ride home.

Marsh’s exploration of the ‘aether’ is interesting for it’s experimental nature. Rather than rush in with a head full of New Age jargon, he’s open in his introduction with the fact that he is consciously writing in an authoritative voice to facilitate the work (and because it’s almost impossible to resist after getting a taste for the style while reading 19th and early 20th century initiatory and mind science publications.)

Being subject to the same questions of authenticity, and reality, that anyone is when honestly approaching liminal phenomenon, he requests that those experimenting with the suggestions in his book contact him with their results, questions and reports. In light of this open sense of inquiry into the unknown potentials of human existence I hereby present my own initial report, a day after purchasing the book, and in a situation where the experiment was quite unintentional…

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Yesterday’s Impossibilities – Tomorrow’s Proven Facts: How to Achieve Clairvoyance & Occult Powers

wwaWilliam Walker Atkinson is a fascinating persona in the history of American esoteric ephemera and parapsychology. Ass0ciated with the Yogi Publication Society and Advanced Thought Publishing in the early 20th Century, he wrote a surprising array of work under various pseudonyms on the more occult aspects of the New Thought movement. Along with Atkinson’s numerous identities, the Yogi Publication Society also put out works by A.E. Waite, Jacob Boehme, Frater Achad, Paschal Beverly Randolph and Charles Gottfried Leland (the author of Aradia – The Gospel of Witches).

Atkinson had a penchant for the more occult oriented objectives of the positive thinking movement, specializing in telepathy, clairvoyance and similarly outer phenomenon. Yet his focus on bringing this information to the public lead to  a number of popular self help and success titles aimed at a wider audience. He was an active popularizer of the “power of positive thinking” technique recently reveiled via Rhonda Byrne’s The Secret. Anyone delving into his oeuvre, however, will find that the thin trickle of truth that may dance around in Byrne’s revival is nothing compared to the extensive ocean of accessible practical mysticism that Atkinson included in his works. It is interesting to see material from Atkinson which varies very little from later advances in practical psychicism developed by groups like the Standford Research Institute during their contracted work with the U.S. intelligence community.

Atkinson’s approach has always held a sense of sincerity that his progeny find sorely lacking. Where their work often comes off with the faint scent of confidence trickery, the genuine flicker of a gnosemic flame shines through the heavy handed marketing that accompanies his extensive output. His business savvy is a charming accessory to explorations of the deeper aspects of consciousness, rather than the uncomfortable accoutrement we find in today’s pop culture pedantry.

Such an inspired touch comes from a wider range of reference. Forget about a book on successful business craft being dull when the author has a head full of clairvoyance, spiritualism, psychometry and American Rosicrucianism. He also had the good sense to actually come into contact with those active in the hidden side of his interests, such as members of the Golden Dawn, as well as more orthodox proponents of heterodox ideologies such as Tantra and Christian mysticism.

The Yogi Publication Society ran it’s mail order operations from a number of different locations in Chicago. One of Atkinson’s most effective publishing techniques was to use different company names to approach different audiences and topics. For a number of years his publishing ventures shared the address of fellow New Thought publisher Sydney Flowers’ Psychic Research Company. 3855 Vincennes Ave., Chicago, where the Psychic Research, Co. was headquartered is now a mix of decaying factory buildings and new condominiums. The area’s confused and crumbling facade holds a history that is much more potent than mere appearance would suggest. In this is mirrors Atkinson’s own work.

An  interesting aspect of the complex web of authenticity and advertising excess that he created is his interplay with the Society for Psychical Research. The Journal of the Society for Psychical Research is one of Atkinson’s favorite sources to scientifically explain the occult psychism that is the main focus of his writing.

This penchant can be demonstrated in a brief excerpt from his book, Telepathy – It’s Theory, Facts and Proof:

“So far as the subject of modern Telepathy is concerned we may as well assume that Telepathy had its birth into modern scientific thought at the time of the formation of the English Society for Psychical Research in 1882. One of the stated objects of the said Society was to conduct an examination into the nature and extent of any influence which may be exerted by one mind upon another apart from any generally recognized mode of perception. While the latter years of the Society’s existence has been devoted principally to an investigation of the phenomena of clairvoyance, spirit return, trance mediumship, etc. its first decade was almost entirely devoted to the investigation of telepathy, thought transference, and similar phenomena. The early experiments of the Society have been fully reported and these reports which comprise several volumes have given the world a record of psychic phenomena of the greatest value to science.

The celebrated Sidgwick experiments conducted under the auspices of the Society for Psychical Research in 1889 and 1890 excited great interest in scientific circles. and placed the subject of Telepathy upon a basis which science could not afford to refuse to perceive. And the result has been that many careful scientists have freely acknowledged that ‘there may be something to it,‘ some going so far as to openly advocate Telepathy as an established scientific fact, although there are many scientists who still adhere to the opinion that Telepathy remains to be proven scientifically, while some of the ultra conservatives go so far as to insist that Telepathy is scientifically impossible, this latter opinion being calculated to cause a smile to one who remembers how many ‘scientifically impossible‘ things have afterward been proven to be not only scientifically possible. or probable. but also actually existent. It is either a very bold man. or else a foolish one. who in these days can positively assert that anything is scientifically impossible. In this connection one is reminded of the learned body of scientists who sitting in conference solemnly decided that it was scientifically impossible for a vessel to cross the ocean by the power of steam. While the decision was being recorded on the minutes the word was received that a steamship had actually made the voyage across the ocean and was that moment entering the harbor. One also recalls the story of the eminent English scientist who had for a lifetime positively disputed the possibility of certain facts and who in his old age when asked to witness the actual demonstration of the disputed fact refused to look into the microscope for the purpose and left the room angrily shaking his head and saying ‘It is impossible!’ Yesterday’s impossibilities are often tomorrow’s proven facts.

Atkinson’s references to his scientific contemporaries run as  strange counter points to reviews in the same journals which he quotes from. While he was glowing in his citations of the SPR, they were often less enthusiastic about a number of books put out under his authorship, calling into question the veracity of his claims.

Considering Atkinson’s use of pseudonyms, ghost written personas, and created characters, we find a perfect example of George Hansen’s theory of the ‘trickster and the paranormal.”  On one side Atkinson is using the veracity of the SPR’s journal to back his practical advice on psychic development, along with what can honestly be said to be a fully engaged understanding of his subject matter. At the same time, Atkinson dissolves that veracity through his pseudonymous publishing efforts that slip past the critical analysis of the SPR, and the romantic associations he uses to promote his work.

To dismissing him outright doesn’t do justice to the riches that can be found in his bibliography. Few have extended such an open invitation to exploring the vigorous realm of practical psychism, and none have been as steady focused in providing simple, every day advice on developing the fine art of advanced mentalism. Rather than abandon him as a curiosity of the past, I personally prefer to join him in exploring ‘yesterday’s impossibilities,’ in search of ‘tomorrow’s proven facts.’

Red Wheel/Weiser has put out a reprint of Atkinson’s Clairvoyance & Occult Powers, with a great introduction to Atkinson by Clint Walsh of Wonderella Press. Reading the review copy inspired this brief animated ode to Atkinson and the grandeur of mail order esotericism:

Written by a Master of Occult Science you are given a full and complete explanation, in plain, simple, easily understood language for the development and manifestation of Occult Powers…

Including –
Premonition & Impressions
Clairvoyant Psychometry
Clairvoyant Crystal-Gazing
Distant Clairvoyance
Past Clairvoyance
Future Clairvoyance
Clairvoyant Development
Astral-Body Traveling
Astral-Plane Phenomena
Psychic Influence – Personal & Distant
Psychic Attraction
Psychic Healing
Thought Transference and other
Psychic Phenomena!”

The Eyeless Owl presents –

How to Achieve Clairvoyance & Occult Powers,

for William Walker Atkinson,

Pseudonymous Pioneer of Advanced Thought.

Note: Special thanks to Red Wheel/Weiser for providing a review copy of Clint Marsh’s reprint of Atkinson’s Clairvoyance & Occult Powers.

Alchemical Invocations of Vox Populi – Leland’s Aradia & the Creation of the Folk

“If the lawful order (κόσμος) hate you, ye know that it hated me before it hated you.

If ye were of the lawful order (κόσμος), the lawful order (κόσμος) would love his own: but because ye are not of the lawful order(κόσμος), but I have chosen you out of the lawful order (κόσμος), therefore the world hateth you.

Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.

But all these things will they do unto you for my name’s sake, because they know not him that sent me. “

– John 15:18-21

Most reading the charming reprinting of Charles Leland’s Aradia, Gospel of the Witches easily forget how far we are from rural Italy in the 19th century,  from the world inhabited by those who remember the Ancient Ways, perhaps more telling, how far we are from the lives of the dispossessed in our own time.  Leland’s disarming erudition of Margherita Taluti’s information lulls us into gentle repose, arrested only by the sudden bursts of light when the reality of Margherita’s world sneaks through our contemporary dream.

In those days there were on earth many rich and many poor.

The rich made slaves of all the poor.

In those days were many slaves who were cruelly treated; in every palace tortures, in every castle prisons.

Many slaves escaped. They fled to the country; thus they became thieves and evil folks. Instead of sleeping by night, they plotted escape and robbed their masters, and then slew them. So they dwelt in the mountains and forest as robbers and assassins, all to avoid slavery.

An educated Western audience may find it uncouth that such things would be spoken aloud, but they aren’t spoken aloud, they are passed in secret, sub-rosa, in silence. Leland’s passion for various groups on the fringes of the society of his day, the Romany, the Native American, American Voodoo and European witches, gave him a strong sense of Romanticism for the struggles of the people, and provides him with the raw materials for an invocation of this struggle through his writing.

This is not the genteel voice of an educated Marxist lamenting capitalism, nor the hopeful philosophies of Utopian sustainability, this is Lex Talonis, justice driven by the Left Hand under the auspices of Divine Right. This is the uninhibited outcry of those who labor, live and die without ever seeing the fruits of their work, and watching daily while an uncaring elite sit in abstract control over their destinies.

During the Haitian Revolution in the late 18th century, escaped slaves met in the mountains and gathered strength while plotting to overthrow the Colonial French. During a ceremony in the northern mountains at Bois Caiman, which has since passed into a national myth, the freedom fighters called on the gods of their homeland to give them strength, protection and the vigor to overthrown their oppressors.

According to accounts of the ceremony “a woman started dancing languorously in the crowd, taken by the spirits of the loas. With a knife in her hand, she cut the throat of a pig and distributed the blood to all the participants of the meeting who swore to kill all the whites on the island.”

History of Haiti and the Haitian Revolution

An interesting thing about Leland is that he’s writing from a place of experience. He was active during the American Civil War, both as a propagandist and journalist for the North and as a soldier, and was in Paris during the French uprising in 1848 where he participated in street fighting against the Royalist supporters.

In all of these revolutionary moments, however, we must be honest and recognize that the people do not stir on their own cognizance.  Even the Haitian revolution was spurred on by educated Haitians who invoked the power of their traditions to stir the people.  It takes someone to spark the collective consciousness, and that someone is more often than not a sympathetic member of the literati.

The tradition that Leland invokes in Aradia is an idealistic tradition of the people.  Unbound by the historical accuracy or literary criticism through the character of Margherita Taluti, who is herself unbound through the mask of Aradia, he attempts to give voice to a deeper current of thought running through the cultural narrative. Just as the African Diaspora Traditions easily slide between Christian saints and African gods, Aradia presents the picture of a living tradition that invokes the Spirits by their Signs without regard for any cultural designations.  These are not the civilized gods of Empires, but the unrefined forces of Nature herself.

Despite the hesitation of some contemporary pagans over the use of the name Lucifer in the text, the marriage of Lucifer and Diana is not necessarily an amalgam of Judeo-Christian and Greco-Roman traditions. In Latin Lucifer can be interpreted as “Light Bearer” an epitaph for Apollo (also called Φοίβος, Phoibos, “radiant”) who is the brother of Artemis, Artemis being another name for Diana.  With Italian being so close to Latin, it may be that the use of Lucifer actually predates the Christian tradition.

Another appellation given to Apollo is “born of the wolf”, and in pre-Hellenistic times (as Jake Stratton-Kent points out in his work Geosophia) Apollo had a definitive role in Cthonic (underworld) rites. The designation given in Aradia of Diana’s husband with “one who of old once reigned in Hell,” may be a subtle clue that it is this Cthonic Apollo, the Oracular Apollo, who is being called upon.

The Invocation to Aradia hints at this when it says, “may there be  one of three signs distinctly clear to me: the hiss of a serpent, the light of a firefly, the sound of a frog” The Serpent was sacred to Apollo, and the connection of the firefly to the “light bearer” is self evident, the frog is sacred to Hekate, a Cthonic Greek goddess who, like Diana, is connected to magical rites and nocturnal pursuits.

If this seems a bit academic for folk wisdom, it may very well be. Leland’s recounting may be every bit as free as his critics contend. In his work English Gipsy Songs he laments that none of the Romany he spoke with  could give an adequate representation of their tradition.  “Not finding what I wanted, I had given up the intention of forming such a collection, when the perusal of a few excellent Rommany ballads by a friend who may fairly claim to be among the ” deepest” of the deep in the language, as well as others by Professor Palmer and Miss Janet Tuckey, suggested to me the idea that poetry, impressed with true Gipsy spirit, and perfectly idiomatic, might be written and honestly classed as Rommany, even though not composed by dwellers in tents or caravans. The experiment was made, great care being taken to avoid anything like theatrical Gipsyism, or fanciful idealisation.”

There are many correspondences in Aradia to beliefs common to European and early American folk magic which Leland would have been familiar with through his extensive reading and passion for the “occult.” The Charm of the Stones Sacred to Diana is surprisingly similar to the seer stone used by  Josepth Smith for treasure hunting and scrying while dictating the Book of Mormon. Leland’s niece recounts that he, “not only studied witchcraft with the impersonal curiosity of the scholar, but practiced it with the zest of the initiated,” so it would not be surprising if a bit of his own practice seeped in to the reworking of Margherita’s account of Italian witchcraft.

In fact Leland, in his memoirs, tells of his own ownership of such a stone, only he calls it a “voodoo stone,” and based on the timing of the tale he tells (at the end of the Civil War) his possession of it predates by many years his time in Italy:

“Now, to-day I hold and possess the black stone of the Voodoo, the possession of which of itself makes me a grand-master and initiate or adept…”

Memoirs, Charles Leland

Similarly the Conjuration of Diana which calls for water, wine and salt, bears resemblance to invocation techniques used by folk magicians discussed in George Oliver’s book from 1875, The Pythagorean Triangle: “It appears that in the time when conjurers could profitably exercise their art, they used to raise spirits within a circle nine feet in diameter, which they consecrated by sprinkling with a mixture of holy water, wine, and salt; that they might be protected from any onslaught of the fiend.

This combination of ingredients is found in Christian exorcism rites practiced by the Catholic church, or more pointedly rites which would have been found in the Episcopalian tradition that Leland adopted during his time at Princeton:

These four—water, wine, salt, and ashes—were the ingredients of the Exorcising Water to expel the enemy from a Church at its consecration ; the water symbolising the outpouring of tears, and so penitence ; the wine, exultation of mind ; the salt, natural discretion or wisdom; and the ashes, the humility of penitence.

– The symbolism of churches and church ornaments, Guillaume Durandus

And these three can also be equated in alchemical terms to Mercury (water), Sulphur, (wine) and Salt, which in the Paracelsian tradition are the three essential elements that form the basis of reality prior to the four elements of fire, water, earth and air. The rectification of these three also forms the basis of the Philosopher’s Stone. Leland was well acquainted with Paracelsus by the time he wrote Aradia, we find him discussing Gnosticism and NeoPlatonism at Princeton while still a student:

When (Professor Dodd) asked me how it was that I had renegaded into Trinitarianism, I replied that it was due to reflection on the perfectly obvious and usual road of the Platonic hypostases eked out with Gnosticism. I had…learned…that ” it was a religious instinct of man to begin with a Trinity, in which I was much aided by Schelling, and that there was no trace of a Trinity in the Bible, or rather the contrary, yet that it ought consistently to have been there…For man or God consists of the Monad from which developed spirit or intellect and soul; for toto enim in mundo Ivcet Trias cujus Monas est princeps, as the creed of the Rosicrucians begins (which is taken from the Zoroastrian oracles)…and it is set forth on the face of every Egyptian temple as the ball, the wings of the spirit which rusheth into all worlds, and the serpent, which is the Logos.”

– Memoirs, Charles Leland

Here we see the core of Leland’s belief, “there was no trace…yet…it ought consistently to have been there.” Aradia is a classic work of Pastoral poetry, the work of an educated Romantic who longs for the Golden Age of Nature. Through the use of vox populi he takes the unrefined elements of folk culture and, in an alchemical moment of myth building, creates what “should be there.” He separates out the dross of true poverty and seeks the essence of hunger, desperation and wisdom that exists in the lives of the dispossessed.

Leland takes what the common people already know, but have no chance to define, and  shows them a reflection of themselves. Reworking their traditions with the purpose of returning to them the freedom that they already have, while undermining the bonds of control that have been put on them by social conventions that laud ostentation while rejecting the simplicity of life.  It is therefore no surprise that Aradia has had a foundational affect on contemporary witchcraft, that was the very purpose of the book.

Margherita Taluti’s information alone could not complete his vision, but it provided the ground and reality from which he could perfect the Work. It contained the Prima Materia missing from his own experience and provided the Key. Leland’s practice is no different than Ovid, Homer, Chaucer, Boccacio, Shakespeare, or any of the great Traditional Poets who took the popular mythologies and legends of their time and re-veiled them.

As he remarked to one of his fellow folklorists, “I am proud to be a first pointer-out – just as I am of having been acknowledge to be the first discoverer of Shelta…also of Italian-Latin witch lore and mythology, which latter has not as yet been credited to me, but will be some day.

Through an alchemical invocation of the popular voice Charles Leland created a vision for the dispossessed to lay claim to. His ‘gospel of the witches‘ was the ‘good news‘ of the free spirit, the reclamation of the Edenic purity of Humanity that “shall dance, sing, make music, and then love in the darkness.”  It is the message to the establishment that “the true God the Father is not yours; for I have come to sweet away the bad, the men of evil, all will I destroy!” It’s a mark of success that Leland’s work has been reviled by the Academy, he wasn’t writing it for them, he was writing it for the People.

Note: The folks at Red Wheel/Weiser were kind enough to provide a copy of Charles Leland’s Aradia, Gospel of the Witches for research and review. Check out Bob Freeman’s review of Aradia and  Freeman Presson’s review as well.

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to c o n ta in fiv e m a g ic a l ritu a ls fo r introducing newcom ers into a secret society. In the m anuscript there w as also a letter, w hich

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Rethinking the Year in Natural Cycles

In his book Cosmos and Psyche the theorist Richard Tarnas discusses how a structured cosmology can affect the cultural narrative.  He focuses on astrology as a way to map changes in the global culture against recurrent celestial patterns. Through a mytho-poetic relationship to the celestial cycles he explores holistic relationships that bridge the gap between science and religion, microcosm and macrocosm.

In looking for sustainable systems our best guide is nature itself. We often forget that the calendar we follow is an inorganic tool, an artificial construct that has grown with the technological reification of our culture.

The Flow of Events

Calendars are used to measure the interaction of time and meaning, they organize our relationship with the flow of events. In seeking sustainable solutions we have to keep in mind that something as subtle as our understanding of the year affects our relationship with the environment.

This applies to our individual lives as well as to the way we order our communities. The cultural traditions of the world have long addressed this issue, and their explorations are outlined in allegories, mythologies, folklore, songs and symbols. By readdressing these lessons we can gain a valuable understanding of the natural cycles that our current calendars ignore.

Beyond the Pale

It may seem odd to consider astrology as a valid tool. Before we dismiss the thought, however, we need to take into account the ability for astrological symbols to carry narrative meaning in connection with the recurring natural cycles.

At the present time our general understanding of the calendar is based on economic cycles. In order to reconnect to the living systems around us we need to go beyond the pale and adapt new systems, or reconsider older systems, that emerge from an understanding of nature.

Rethinking our relationships

Something like Weiser’s Witches’ Almanac* is a surprisingly effective tool for this undertaking. There is a wealth of fragments from mythology, folklore, urban legend, weather lore and a calendar system that follows the lunar and celestial cycles.

Each page provides another opportunity to reexamine the world through a mytho-poetic lense. In the Spring 2011 – Spring 2012 issue Shannon Marks has a wonderful essay on Genius Loci, or the Spirits of Place, addressing a deeper way to understand our connection to the environment based on past traditions.

“Every locality has a unique character or atmosphere, its Genius Loci…Saint Augustine wrote a great deal about the subject, particularly pertaining to gardens. He declared that the gardener should seek to honor the natural landscape, remaining true to the aspect suggested by rocks, trees, rivers or hills.”

Examples from the past

Shannon outlines a perfect philosophical basis for permaculture and provides another avenue to explore sustainable ideas within the foundation of the cultural narrative. Western traditions have been mired in a revisionist model of the enlightenment that stunts our vision of life. By seeking out the roots of our culture we find intersections with the past that have been passed by or glossed over.

So much of our thinking on issues of sustainability and the environment focuses on futuristic narratives, by drawing upon mythology and older traditions we gain alternative solutions and valuable counter arguments that bring us closer to a true solution.

*Note: The folks at Red Wheel/Weiser were kind enough to provide us with copies of their Field Guide Series to spur our creativity and give us some meat for the Mythic fires.  Article originally posted at openmythsource.com

Confirming Craddock – Contemporary Anomaly Research & Victorian Spiritualism

Growing up I was fascinated with folklore, especially ghost stories. A trip to the library wasn’t complete without picking up some antiquated accounts of the unknown. As I’ve grown into a more mature understanding of my youthful interests I’ve come to discover that the books I really enjoyed usually came out of the Spiritualist tradition or were in some ways associated with the more esoteric end of Masonry, Theosophy, the Golden Dawn or the Psychical Research Society (and in so many cases the lines between these groups was, and is, rather blurry.)

It’s interesting to see that many of the books on “folklore” and “mythology” coming out of the 19th century were produced antecedent to the more practical implications of the work. The Psychical Research Society utilized past accounts to buttress their contemporary research, and so many of the historical works produced during this period were actually just case studies couched in the form of popular research. W.B. Yeats’ accounts of Irish fairy lore were fascinating, it took me years to realize that his research into folklore and myth were actually supportive to his esoteric practice. Things like that tend to be glossed over in the mainstream understanding of established authors whose actual intentions hold some embarrassment for the staid authorities of culture.

Vere Chappell’s recently published biography of the Theosophist and Spiritualist Ida Craddock gives an even deeper view of this process (For a more detailed review of the book itself see Freeman Presson’s literary review blog). Red Wheel/Weiser was kind enough to send over a review copy and the experience of reading it has attended a series of personal revelations on the nature of reality and cultural transmission.

Most of my readings from Vere’s biography of Ida Craddock have taken place on the train to and from Con trips to attend an alchemy lecture by Dennis Hauck and gatherings of like minded folks interested in some of the odder antecedents of culture. This fortuitous correlation has given me a contemporary view of the ideas that Ida addresses in her writings, and also a picture of how ideas about topics such as Spiritualism transmute, shedding and acquiring cultural bias, retaining their core value despite what seems to be great gaps in time.

One of the issues addressed in Ida’s writing is the subjective understanding of anomalous experiences. In her case this was focused on a relationship with a spirit or thought form that she considered her husband; to be more direct she experienced a physical relationship with a disembodied entity she believed was the spirit of a past acquaintance. By physical relationship I mean she felt that she was sexually active with a ghost.

To be absolutely honest as I read this account I was a bit put off by her direct assertions. They violated my credulity, and exploring her thoughts lead to conjectures on what value this kind of story might have to various groups or agendas keeping me from fully embracing the narrative; I was searching for the hook.

This is where the circumstances of my reading become important, and why I mention them. After an hour on the train and another hour on the subway (or EL as we call it in Chicago) attending to Ida’s account I found myself faced with the same questions while joining the company of people involved in the contemporary exploration of anomalous events.

It’s one thing to conjecture about the influences and intentions of a Victorian Spiritualist, but it’s another to have the same phenomenon addressed, face to face, by contemporary peers. To a skeptical mind it’s even more odd to realize that there are correspondences between the accounts and also to realize that the contemporary researchers are not involved or knowledgeable about the esoteric influences that attended Ida’s understanding of her experience.

There is still the lingering doubt that the contemporary researchers might be subtly influenced by such esoteric ideas simply through the culture of their investigations. This becomes less suspect when the accounts are from the perspective of those experiencing them, from the people that the contemporary researchers encounter rather than from the researcher’s own conjectures. It’s still possible to say that the idea has so perniciously infected society that it reaches even the mainstream understanding, but the farther the influence stretches, whether anomalous or not, it still becomes an object worthy of study, perhaps even more so.

If everyone is being honest there is a clear line of experience stretching from the 19th century (and much farther as the 19th century researchers were reflecting on much older accounts) up to this very day. If there is a difference in the interpretation it’s the sobriety with which these anomalies are addressed. Ida’s account is firmly protected by very sober and rational safeguards. To her such experiences become negative, not due to the anomaly itself, but rather to the subjective understanding of the individual.

What some might discount as Victorian prudery becomes invaluable advice to the modern researcher into anomalous activity. Disordered lives, addiction, mal-intention, sexual impropriety, each of these play a part in the contemporary narrative of negative anomalous events. To Ida this is self-evident, if one is not prepared to live an orderly life in society, one is certainly not prepared for the experiences that come with contacting the “borderland”.

From Ida’s work Heavenly Bridgegrooms:

“In the case of Spiritualist mediums, professional or amateur, where the phenomena assume some show of regularity, and are claimed by the medium to come entirely from the world beyond the grave, one always has to be on one’s guard against the subtle interpolation among otherwise truthful matter of fantastic or misleading statements made apparently by the communicating spirits themselves. Occultists in all ages have invariably assumed such statements to be the work of “lying spirits”. But it is noticeable that a medium of correct life and clearness of intellectual conception is less troubled by such lying spirits than is the medium of halting intellect or morals. This of itself should indicate to the thoughtful student of occult phenomena that the medium, and not the spirits, may be to blame when lying communications are made. Just as in Astronomy it is now found that the apparent movements of the sun and fixed stars are due almost entirely to our own planet’s motion through space, so, I think, when we explore the heavens of occultism we shall eventually realize that erratic psychical phenomena are due to our own shifting relation to the beings who produce phenomena. Not until people got rid of the Ptolemaic theory that the Earth was a permanent unmovable fixture in the heavens did they learn that the bewildering cycles and epicycles of the sun and fixed stars were caused by the movements of their own planet thorough space; and not until we get rid of what I may call the Ptolemaic theory of occultism, that the psychic is the one permanent, immovable factor in the apparently shifting phenomena about him, will we ever get at the true scientific laws of occultism that our own vibrations–or our own moral and intellectual ups and downs–are almost entirely responsible for the erraticness of Borderland communications. To blame Borderland intelligences for “lying” is as if in the proverbial London fog at noonday one should blame the sun for not shining. The sun is shining right along; but it is the smoke from one’s neighbors which returns upon one to shield the sun from one’s view.”

According to contemporary accounts, and Ida’s understanding, the crossing of boundaries requires great energy, and this can either be supported by self control and focus, or by the energy expended due to chaotic living. The neutrality of the experience separates it from the orthodox understanding of the sacred. It’s inconsequential to the contact whether this energy is positive or negative, these factors only come into play on the subjective experience that follows such contact.

Whatever the cause of such experiences, the continuity between what Ida recounts in her writings and what the current coterie of investigators encounter in their field of study shows that uncritical exploration can lead to disastrous results. I would recommend that everyone interested in anomalous activity, whether skeptic or believer, take a deeper look at their intentions and purpose. Whether it’s psychosis, skepticism or revelation that leads us towards the ‘borderland’, Ida’s rational and cogent advice is invaluable.

My account may seem pedantic, so let’s allow Roky Erickson, who has experience the extremes of positive and negative synchronicity, explain it  a bit more passionately…