Archive for October, 2014

19
Oct

Tarot and Spirit

   Posted by: David    in Uncategorized

Tarot and Spirit

spirit guide 1

If you read most of the books on tarot you might come away believing that a particular card signifies a particular thing. This isn’t necessary an erroneous hypothesis but it is restricting.

In my opinion the emphasis placed on a particular card during interpretation depends on the surrounding cards, what you already know about your sitter, what your intuition is telling you about your sitter, and what Spirit is telling you about your sitter.

Many readers never think to contact Spirt during a reading.

I open every reading by asking Spirit for guidance and I close every reading with thanksgiving and gratitude for the Spirit’s leading. I do this silently but there is no reason why you shouldn’t simply tell your sitter, “I will open by asking Spirit to lead me and close by thanking Spirit for what is provided.”

When I find myself wondering how to interpret a spread or a card, I often ask my spirit guides if they can get in touch with or put me in touch with my sitter’s spirit people. Once I feel I have contact, I will ask them how they want me to interpret what I am seeing in the spread.

Sometimes I hear their voice in my head, other times I get an impression but regardless of how Spirit chooses to communicate with me during a given reading I find that communication to be an invaluable tool. This method of reading will also help you transcend the spread so that you can obtain information about or for your sitter that is not in the spread at all.

Also, this method of interpretation is good prep work for mediumship because it will get you used to and provide you with practice making contact with someone else’s spirit people.

The next time you are reading and feel stuck or want clarification or guidance, give it a try. In fact, make a habit out of it even when you aren’t stuck. I think you’ll be astonished at the results.

Much love,
David

11
Oct

Ouija and the Subconscious Mind

   Posted by: David    in Uncategorized

Ouija and the Subconscious Mind

Hallouija Board

Like any other psychic tool, Ouija is an amplifier of the natural psychic ability inherent in every human being. Hester Smith said that a spirit board, “produces an abnormal condition in the sitter…various qualities come to the surface which lie dormant in the normal state…clairvoyance may appear in a person who shows none of that power otherwise…telepathic powers are developed under the same conditions.” Impressions that may seem vague when presented to your mind alone take on substance and clarity when spelled out on the board.

Critics of the board argue that the messages originate in the subconscious mind of the sitter and are transmitted via subconscious muscular movements. These movements are often referred to as “ideomotor effect” or an “ideomotor response,” (see William Benjamin Carpenter). Many proficient mediums would agree to the extent that the subconscious mind forms a link to Infinite Intelligence, God, the spirit world, and even other minds around us but the intention of the critics is not to suggest a subconscious link to the infinite. Rather they suppose that the source of the message is either the imagination or the subconscious mind of the sitter.

I think the critics, in their devotion to materialism, grossly underestimate the reservoir of knowledge available to us through the subconscious mind. It is through the subconscious that a link is formed to God and by the abstract term “god” I mean to imply not only the creator being but the infinite in general.

Jesus said, “The Kingdom of God is within you,” Luke 17:21. Of course there are many interpretations of this expression but to me it means we are capable of accessing limitless information through our subconscious mind.

Our subconscious is the link to other minds making telepathy not only possible but probable. Our subconscious contains every thought, memory, or impulse we ever had not only in this life time but in every lifetime assuming you believe in reincarnation.

An alternative to reincarnation might be a twist on the Jungian concept of the collective unconscious. A survey of the literature on reincarnation will yield some astounding results. If we take the phenomena of past life recollections at face value, it seems to me, we are left with one of two explanations: either we each live multiple times and those memories are accessible through our subconscious mind or we can access the memories of other people, who have lived other lives at other times also through our subconscious mind. Either way the spirit board can be of assistance when our objective is the exploration of either our own past lives or the lives of those who have lived in the past.

Even if we dismiss the concept of past life regression altogether, the subconscious mind can connect us with our earliest childhood memories. So, the argument that the spirit board “only connects us to our own subconscious mind” is to me equivalent of saying, “What an indispensable and marvelous tool it is.” What would you give for a tool that could reveal more to you about yourself than any other tool?

Assuming there is no pre-incarnate state, no previous lifetimes, and no other spirits in this vast universe to connect with (and I don’t assume this, just the opposite, but for the sake of argument let me make that assumption for the moment), the information we can learn by tapping into our own subconscious mind is virtually limitless.

Ever since the dawn of Spiritualism the debate has raged over the origin of the information. Is it pure fraud or fiction, is it telepathy, does it originate in the subconscious mind of the medium, or is it evidence of the continuity of life, of human and non-human intelligences external to ourselves?

What is and is not “external” is a complex question. An adequate discussion of this question is beyond the scope and purpose of this book. Whatever the ultimate source, the evidence is clear that information that we had no conscious knowledge of before a sitting can be ours after.
Sometimes the information we receive is reliable and “true,” sometimes not. Anyone who consults a medium or practices any type of mediumship or divination must do so with an awareness of his/her susceptibility to misleading or false information.

The spirit board is a good source of information but the information obtained via a spirit board session should never be accepted uncritically. Check the facts or claims presented at a session and accept only what is demonstrated to be true. The rest is mere entertainment.

Much love,
David

4
Oct

William Stainton Moses

   Posted by: David    in Uncategorized

William Stainton Moses

William Stainton Moses

William Stainton Moses (1839-1892) was an English cleric turned medium.
I became a “born again” Christian in 1974. From that time on all I ever wanted to do was serve God. I attended seminary immediately after undergraduate school. My life’s ambition was to be a pastor. Things changed for me as they did for Moses.

When I was in Lily Dale I met a former nun who told me, “I believe I can do more good as a medium than I could as a nun.” I find it somehow refreshing to run into historic or present day people who have lived a life of ministry than transitioned into mediumship. Not that mediumship is not ministry for it is the highest ministry in my opinion that a person can have. Some would argue that everything we know about the world beyond weather through the Bible, Holy Scriptures, or channelers has come to us by means of mediumship.

And so it was that William Stainton Moses, a devoted minister, finds himself confronted with the reality of Spiritualism in much the same way that Saul the great persecutor of the new born Christian church found himself confronted with the living Christ. Spiritual realities can and should transform our lives.

From: Wikipedia

“Moses was born in Donington near Lincoln. He was educated at Bedford School, University College School, London and Exeter College, Oxford. He was ordained as a priest of the Church of England by Bishop Samuel Wilberforce in 1870.

“Moses attended his first séance with Lottie Fowler in 1872. Charles Williams and Daniel Dunglas Home were the next mediums he visited. Five months after his introduction to spiritualism, he…experienced levitation. The automatic scripts of Moses began to appear in his books Spirit Teachings and Spirit Identity. The scripts date from 1872 to 1883 and fill 24 notebooks. All but one has been preserved by the London Spiritualist Alliance.

“Moses published Psychography. A Treatise on One of the Objective Forms of Psychic or Spiritual Phenomena in 1878. In it, he coins the term “psychography” (from psycho and graphy) for the spiritualist concept of channeling messages from the dead via automatic writing (also known as “independent writing”, “direct writing” or “spirit writing”).

“Moses was an early member of the Society for Psychical Research (SPR). Other early members included F. W. H. Myers, Henry Sidgwick and Edmund Gurney….Moses was a founding member, together with Rogers, of the London Spiritualist Alliance, afterwards the College of Psychic Studies.”

From: Meilach 

Spirit Teachings by the Rev. William Stainton Moses

“Moses was regarded as the man who gave Spiritualism its “bible” and he was one of the most remarkable mediums of the last century. Spirit Teachings, which came through his hand in what is called “automatic writing”, is regarded as Spiritualism’s greatest classic. Here, in language of matchless prose, is contained the religious, philosophical and ethical implications of Spiritualism, as viewed by the spirit world. The communicators, by sheer brilliant logic, compelled their medium to abandon, stage by stage, his orthodox religious beliefs. They gave clear evidence of their high purpose and furnished him with irrefutable proofs of Survival. There were twenty-two spirit communicators, headed by one who signed himself “Imperator”.

From the Forward of Spirit Teachings:

“The writing of this script was done in Stainton Moses’s normal waking state. It took eleven years and filled twenty four notebooks. With the exception of the third, which has been lost, they are all preserved at the College of Physic Studies.

“Stainton Moses was the son of a headmaster of a Lincolnshire grammar school. As a youth he won a scholarship which took him to Oxford. A successful college life, which seemed to offer the highest possible honors, was interrupted by poor health, which forced convalescence abroad.

“He was ordained a few years after his return. His first clerical appointment, at the age of twenty-four, was as a curate in the Isle of Man. He won praise for his labors for his parishioners during an outbreak of smallpox which took a heavy toll.

“Ill health dogged his footsteps, causing him to resign from the Church. Dr. Stanhope Speer, who attended him, invited Moses to become his son’s tutor. Mrs. Speer, confined to bed by illness, read a book on Spiritualism and asked Moses to ascertain whether the experiences described in it were true. Although at that time, he regarded Spiritualism as trickery and fraud, he promised to investigate the subject. Within six months, as a result of attending seances, he became a convinced Spiritualist.

“About this time, his psychic powers began to function, and many kinds of phenomena were experienced. By means of spirit rapping, questions were answered intelligently and long messages given. Materialized lights were often seen. Varying perfumes were poured, by invisible operators, on the sitters’ hands and handkerchiefs. Direct writing was obtained on paper out of the circle’s reach. Objects were brought from other rooms through bolted doors. There were levitations of the medium and of furniture. Occasionally the voices of the spirit communicators were heard. In trance, Moses delivered many inspirational addresses.

“It is important to note that at these seances no less than ten different kinds of manifestations took place, with more or less frequency. On occasions when there were fewer varieties we were usually told that the conditions were not good. When they were favorable the manifestations were more numerous, the raps more distinct, the lights brighter, and the musical sounds clearer. The various occurrences may be briefly enumerated as follows:–

1. The great variety of raps, often given simultaneously, and ranging in force from the tapping of a finger-nail to the tread of a foot sufficiently heavy to shake the room. Each spirit always had its own distinctive rap, many of them peculiar as to be immediately recognizable; and these sounds often took place in sufficient light for the sitters to see each other’s features, and–I suppose more important–hands. Raps also were frequently heard on the door, sideboard, and wall, all some distance removed from the table at which we sat; these raps could not possibly have been produced by any human agency; of that I satisfied myself in every conceivable way.

2. Raps which answered questions coherently and with the greatest distinctness, and also gave messages, sometimes of considerable length, through the medium of the alphabet. At these times all the raps ceased except the one identified with the communicating spirit and perfect quiet prevailed until the message had been delivered. We could almost always tell immediately with which spirit we were talking, owing to the perfectly distinct individuality of each different rap. Some of the higher spirits never manifested by raps at all, after the first few seances, but announced their presence by a note of music, or the flash of a light; but among those who did manifest in the usual way it would be difficult to forget Rector’s heavy and ponderous tread, which shook the whole room with its weight, while it appeared to move slowly round the circle.

3. Numerous lights were generally visible to all the sitters. These lights were of two different kinds–objective and subjective. The former usually resembled small illuminated globes, which shone brightly and steadily, often moved rapidly about the room, and were visible to all the sitters. A curious fact in connection with these lights always struck me, viz. that looking on to the top of the table one could see a light slowly ascending from the floor, and to all appearance passing out through the top of the table–the table itself apparently not affording any obstacle to one’s view of the light. It is a little difficult to explain my meaning exactly, but had the top of the table been composed of plain glass, the effect of the ascending light, as it appealed to one’s organs of vision, would have been pretty much the same as it was, seen through the solid mahogany. Even then, to make the parallel complete, it would be necessary to have a hole in the glass top of the table, through which the light could emerge. The subjective lights were described as being large masses of luminous vapor floating round the room and assuming a variety of shapes. Dr. Speer and I, being of entirely unmediumistic temperaments, were only able to see the objective lights, but Mr. Stainton Moses, Mrs. Speer, and other occasional sitters frequently saw and described those which were merely subjective. Another curious point in relation to the objective lights was that, however brightly they might shine, they never, unlike an ordinary lamp, threw any radiance around them, or illuminated the smallest portion of the surrounding darkness–when it was dark–in the slightest degree.

4. Scents of various descriptions were always brought to the circle–the most common being musk, verbena, new-mown hay, and one unfamiliar odor, which we were told was called spirit-scent. Sometimes breezes heavy with perfume swept round the circle; at other times quantities of liquid musk, etc., would be poured on to the hands of the sitters, and also, by request, on to our handkerchiefs. At the close of a séance, scent was nearly always found to be oozing out of the medium’s head and the more frequently it was wiped away the stronger and more plentiful it became.

5. The musical sounds, which were many and varied, formed a very important item in the list of phenomena which occurred in our presence. Having myself had a thorough musical education, I was able to estimate at its proper value the importance of these particular manifestations, and was also more or less in a position to judge of the possibility or impossibility of their being produced by natural means, or through human agency. These sounds may, roughly speaking, be divided into two classes–those which obviously proceeded from an instrument–a harmonium–in a room, whilst the hands of all the sitters were joined round the table; and those which were produced in a room in which there was no instrument of any kind whatever. These latter were of course, by far the most wonderful. As regards the musical sounds produced in the room in which there was no instrument, they were about four in number. First, there was what we called “The Fairy Bells.” These resembled the tones produced by striking musical glasses with a small hammer. The sounds given forth were clear, crisp, and melodious. No definite tune was ever played, but the sounds were always harmonious, and at the request of myself, or any other member of the circle, the “bells” would always run up or down a scale in perfect tune. It was difficult to judge where the sound of these “fairy bells” came from, but I often applied my ear to the top of the table, and the music seemed to be somehow in the wood–not underneath it, as on listening under the table the music would appear to be above. Next we had quite a different sound–that of a stringed instrument, more nearly akin to a violoncello than anything else I have ever heard. It was, however, more powerful and sonorous, and might perhaps be produced by placing a ‘cello on the top of a drum, or anything else likely to increase the vibration. This instrument was only heard in single notes, and was used only by one spirit, who employed it usually for answering questions–in the same way that others did by raps. The third sound was an exact imitation of an ordinary hand bell, which would be rung sharply by way of indicating the presence of the particular spirit with whom it was associated. We naturally took care to ascertain that there was no bell of any kind in the room at the time. Even if there had been, it would have been a matter of some difficulty to ring it all round the walls and even up to the ceiling, and this particular sound proceeded indifferently from all parts of the room. Lastly, we had a sound of which it is exceedingly difficult to offer an adequate description. The best idea of it I can give is to ask the reader to imagine the soft tone of a clarinet gradually increasing in intensity until it rivalled the sound of a trumpet, and then, by degrees, diminishing to the original subdued note of the clarinet until it eventually died away in a long drawn-out melancholy wail. This is a very inefficient description of this really extraordinary sound, but as I have in the whole course of my experience never heard anything else at all like it, it is impossible to give to those who have not heard it a more accurate idea of what it was like. As was the case with the two previous sounds I have described, it was always associated with one spirit. It is a noteworthy fact that in no case did the controlling agencies produce more than single notes or at best isolated passages. This they accounted for as due to the peculiarly unmusical organization of the medium. At any rate, the production of these sounds was wonderful enough in itself, as I over and over again satisfied myself fully that there were no materials in the room which could in any way assist in the making of any kind of musical tones; and the clarinet and trumpet sound was one that I should be utterly at a loss to give at all an adequate imitation of, whatever materials might be at my disposal. Before I joined the circle several other musical sounds were frequently heard, and all were given with greater variety, both of manipulation and tone; but as I am now only giving a brief epitome of what actually happened under my own observation, I refrain from alluding to occurrences which took place when I was not present.

6. Direct writing was often given, sometimes on a sheet of paper placed in the center of the table, and equidistant from all the sitters; at other times one of us would place his hands on a piece of paper previously dated and initialed, and usually a message was found written upon it at the conclusion of the séance. We usually placed a pencil upon the paper, but sometimes we only provided a small piece of lead–the results being the same in both cases. Usually, the writing took the form of answering questions which we had asked, but sometimes short, independent communications were given, and also messages of greeting.

7. Movements of heavy bodies, such as tables and chairs were by no means infrequent. Sometimes the table would be tilted up at a considerable angle; at other times the chairs of one or more of the sitters would be pushed more or less forcibly away from the table, until they touched the wall behind; or the table would move away from the sitters on one side, and be propelled irresistibly against those on the other, compelling them to shift their chairs in order to avoid the advance of so heavy a piece of furniture. The table in question, at which we usually sat, was an extremely weighty dining-table made of solid Honduras mahogany, but at times it was moved with much greater ease than the combined efforts of all the sitters could accomplish; and these combined efforts were powerless to prevent it moving in a certain direction, if the unseen force willed it to do so. We frequently tested the strength of this force by trying to check the onward movement of the table, but without success.

8. The passage of matter through matter was sometimes strikingly demonstrated by the bringing of various articles from other rooms, though the doors were closed and bolted. Photographs, picture- frames, books and other objects were frequently so brought, both from rooms on the same floor and from those above. How they came through the closed doors I cannot say, except by some process of de-materialization, but come they certainly did, apparently none the worse for the process, whatever it might have been.

9. The direct spirit voice, as opposed to the voice of a spirit speaking through the medium while in a state of trance, was very seldom heard, and never with any clearness or distinctness. But occasionally it was attempted, and by listening carefully we could distinguish one or two broken sentences which were hissed out in a sort of husky whisper. These sounds generally seemed to be in the air above us, but they were produced with evident difficulty, and there being so many other methods of communication, the direct voice was essayed but seldom.

10. The inspirational addresses given by various spirits through Stainton Moses when in an entranced condition have been so thoroughly dealt with by Mrs. Speer in her “Records” that I can add nothing as regards the matter thus expounded. Touching the manner of these addresses (one or more of which we had at almost every séance) I can only say that they were delivered in a dignified, temperate, clear, and convincing tone, and that though the voice proceeded from the medium, it was always immediately apparent that the personality addressing us was not that of the medium. The voice was different, and the ideas were often not in accordance with those held at the time by the medium. An important fact, too, was that although many spirits exercised this power of control, the voice which spoke was always different; and in the case of those spirits which controlled regularly we came to know perfectly well which intelligence was communicating, by the tone of the voice and the method of enunciation.

“So far, in this enumeration of the various phenomena, I have spoken generally of the manifestations which usually occurred at most of our sittings, but in conclusion I will give two particular instances, one of direct writing, and one of identity, both of which I think are interesting, and which certainly impressed me considerably.

“On one occasion we were told to cease for a time and resume the séance later on. I asked the communicating intelligences if they would during the interval give me a sample of direct writing under test conditions. Having received an affirmative reply, I procured a piece of my own note- paper, and, unknown to the other members of the circle; I dated and initialed it, and also put a private mark in a corner of the sheet.

“The others having retired from the dining to the drawing room, I placed my piece of paper with a pencil under a table in the study, and having thoroughly searched the room, I barred the shutters, bolted and locked the door, and put the key in my pocket. I did not lose sight of the door until I re-entered, when to my great satisfaction I found a message clearly written on the paper. As we had not been sitting in the study, and as I can positively aver that no one entered the room after I had left it until I myself unlocked the door, I have always considered this particular instance of direct spirit writing as a most satisfactory and conclusive test.

“The other occurrence which I consider especially worthy of mention took place as follows. We were sitting one night as usual, and I had in front of me, with my hand resting upon it, a piece of note-paper, with a pencil close by. Suddenly Stainton Moses, who was sitting exactly opposite me, exclaimed, “There is a very bright column of light behind you.”

“Soon afterwards he said that the column of light had developed into a spirit-form. I asked him if the face was familiar to him, and he replied in the negative, at the same time describing the head and features. When the séance was concluded I examined my sheet of paper, which my hand had never left, and found written on it a message and signature. The name was that of a distinguished musician who died in the early part of the present century. I purposely refrain from specifying him, as the use of great names very frequently leads to results quite different from those intended.

“However, now comes the most extraordinary part of the affair. I asked Stainton Moses–without, of course, showing him the written message–whether he thought he could recognize the spirit he saw behind my chair if he saw a portrait of him. He said he thought he could, so I gave him several albums, containing likenesses of friends dead and alive, and also portraits of various celebrities. On coming to the photograph of the composer in question he at once said, without hesitation, “That is the face of the spirit I saw behind you.” Then, for the first time, I showed him the message and signature. I regarded the whole incident as a very fair proof of spirit-identity, and I think that most people would, at any rate, consider the occurrence one of interest.

“It was a noteworthy feature about Stainton Moses, that in spite of his being compulsorily drawn in many ways into a conspicuously public position, no man ever hated publicity more than he did. Retiring and modest by nature, he detested the making of speeches, delivering of addresses, presiding over meetings, and other similar functions for which the singularity of his own powers and the extent of his knowledge naturally marked him out as being eminently fitted. Though richly endowed with gifts sufficient to stamp him in any age as a leader of men, his own inclinations would…have led him to prefer a life of studious ease and unostentatious retirement. But this was not to be; so he trod his allotted path with zeal, courage, and discretion; did his duty with an utter abnegation of self; and died at his post in the prime of manhood, carrying with him to the grave the affectionate regard and esteem of hundreds who will cherish the memory of his friendship as one of their most precious legacies.

It is quite impossible within the limits of a short biography like the present to do more than present a brief sketch of the character of Stainton Moses; but I should like to once more insist upon the entirely admirable ingredients of which that character was composed, and I might fill volumes in dilating upon his utter absence of pride, fanaticism, arrogance, or conceit; upon his love of truth, purity, and integrity; and upon his absolute fearlessness, generous large-heartedness, and wholly sympathetic friendship. But to what avail? He has crossed the bar, and gone from out mortal vision for ever. And whatever I could say in his praise would not heighten the affection and esteem of those who knew him; and those who did not would gain but a poor idea of his worth and talents from any paltry efforts of mine. So let us gain what benefit we can from the words of those inspirational teachings which he has left behind, and to which this short memoir is intended to serve as a humble introduction, and then, for a time at any rate, let us re-echo the old formula, Requiescat in Pace.”

Much love,
David