Materializations. In Spiritualism the word signifies the objective appearance of the so-called "Spirits" of the dead, who reclothe themselves occasionally in matter; i.e., they form for themselves out of the materials at hand, which are found in the atmosphere and the emanations of those present, a temporary body hearing the human likeness of the defunct as he appeared, when alive. Theosophists accept the phenomenon of "materialization"; but they reject the theory that it is produced by " Spirits", i.e., the immortal principles of the disembodied persons. Theosophists hold that when the phenomenon is genuine - and it is a fact of rarer occurrence than is generally believed - it is produced by the larve, the eidola or Kamalokic "ghosts" of dead personalities. (See "Kamadhatu", "Kamaloka" and "Kamarupa".)

As Kamaloka is on the earth plane and differs from its degree of materiality only in the degree of its plane of consciousness, for which reason it is concealed from our normal sight, the occasional apparition of such shells is as natural as that of electric balls and other atmospheric phenomena. Electricity as a fluid, or atomic matter (for Theosophists hold with Maxwell that it is atomic), though invisible, is ever present in the air, and manifests under various shapes, but only when certain conditions are there to "materialize" the fluid, when it passes from its own on to our plane and makes itself objective. Similarly with the eidola of the dead. They are present, around us, but being on another plane do not see us any more than we see them.

But whenever the strong desires of living men and the conditions furnished by the abnormal constitutions of mediums are combined together, these eidola are drawn - nay, pulled down from their plane on to ours and made objective. This is Necromancy ; it does no good to the dead, and great harm to the living, in addition to the fact that it interferes with a law of nature. The occasional materialization of the "astral bodies" or doubles of living persons is quite another matter.

These "astrals" are often mistaken for the apparitions of the dead, since, chameleon-like, our own "Elementaries", along with those of the disembodied and cosmic Elementals, will often assume the appearance of those images which are strongest in our thoughts. In short, at the so-called "materialization" seances it is those present and the medium, who create the peculiar likeness of the apparitions. Independent "apparitions" belong to another kind of psychic phenomena. Materializations are also called "form-manifestations" and "portrait statues". To call them materialized spirits is inadmissible, for they are not spirits but animated portrait-statues, indeed.

(See also: Materializations , Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary,)

cabinet

A small space in seance room set off by panels or curtains in which a medium may be isolated for the purpose of concentrating psychic power and emanating ectoplasm for spirits to form materializations or transfigurations. With some mediums, materializations will occur inside the curtain space. By withdrawing the curtains the sitters may see the forms

(See also: Cabinet , Body Mind and Soul)

Materializations The taking on of an objective form or body by something of a subjective nature; used in modern spiritualism for appearances which the latter calls spirits of the dead. "Theosophists accept the phenomenon of 'materialization'; but they reject the theory that it is produced by 'Spirits,' i.e., the immortal principles of the disembodied persons" (TG 209).

The post-mortem separation of man's seven principles frees the higher triad, atma-buddhi-manas, for return to, and experience in, the arupa (formless) planes of existence. Then the human-animal soul -- kama-manas -- composed of the dregs of the selfish personal emotions, desires, and impulses, becomes for a shorter or longer time a coherent astral form, finding its natural level in kama-loka. These shells of the dead, as well as the various nature spirits and other astral entities, are normally invisible to us as we are to them. However, certain conditions attract them and help them to appear. Actual materializations, though rare, are possible, as are various similar phenomenal appearances; yet none are the spirits they are supposed to be by spiritualists.

As a rule they all fall into three general classes:

1) the astral body of the living medium detaches itself and assumes the appearance of the so-called spirit by reflecting some invisible image already in the astral light, or in the mind of one or more of the sitters;

2) the astral shell of a deceased person, devoid of all spirit, intellect, and conscience, can become visible and even partially tangible when the condition of the air and ether is such as to alter the molecular vibration of the shell so that it can be seen; and

3) an unseen mass of chemical, magnetic, and electrical material is collected from the atmosphere, the passive medium, and the circle.

With this material, the astral entities automatically make a form, which invariably reflects as pictures or portraits the shape or appearance of any desired person, either dead or alive. The astral entities, which are of various kinds, use the mind-pictures or images which crowd the thoughts and auras of those present, as the astral light receives, preserves, and reflects when conditions are right, pictures or portraits of both dead and living, and indeed of all events. The confusion and illusion of it all may able increased by scenes related to the multiple personality of someone present whose aura presents pictured records of past lives.

An apparition of another kind which, though rare, is genuine and authentic, is due to a dying person's intense thought of another, making him for a brief moment objective to the latter. It may be due to an intense will to

See or to appear to the other person, or it may be a more automatic projection of the mayavi-rupa of the dying one. These last cases, however, must be distinguished in quality from the adept's consciously exercised power to project his higher astral-mental form to any distance in his mayavi-rupa. "The rays of thought have the same potentiality for producing forms in the astral atmosphere as the sunrays have with regard to a lens. Every thought so evolved with energy from the brain creates nolens volens a shape" (BCW 10:224).

"As Kamaloka is on the earth plane and differs from its degree of materiality only in the degree of its plane of consciousness, for which reason it is concealed from our normal sight, the occasional apparition of such shells is as natural as that of electric balls and other atmospheric phenomena. Electricity as a fluid, or atomic matter (for Theosophists hold with Maxwell that it is atomic), though invisible, is ever present in the air, and manifests under various shapes, but only when certain conditions are there to 'materialize' the fluid, when it passes from its own on to our plane and makes itself objective. Similarly with the eidola of the dead. They are present, around us, but being on another plane do not See us any more than we See them. But whenever the strong desires of living men and the conditions furnished by the abnormal constitutions of mediums are combined together, these eidola are drawn -- nay, pulled down from their plane on to ours and made objective. This is Necromancy; it does no good to the dead, and great harm to the living, in addition to the fact that it interferes with a law of nature. The occasional materialization of the 'astral bodies' or doubles of living persons is quite another matter. These 'astrals' are often mistaken for the apparitions of the dead, since, chameleon-like, our own 'Elementaries,' along with those of the disembodied and cosmic Elementals, will often assume the appearance of those images which are strongest in our thoughts. In short, at the so-called 'materialization' sŽances it is those present and the medium, who create the peculiar likeness of the apparitions. Independent 'apparitions' belong to another kind of psychic phenomena. Materializations are also called 'form-manifestations' and 'portrait statues.' To call them materialized spirits is inadmissible, for they are not spirits but animated portrait-statues, indeed" (TG 210).

(See also: Materializations , Mysticism, Mysticism Dictionary)

Ectoplasm:

A semi-fluid substance exuded by a physical medium from which materializations may form.

(See also: Ectoplasm , Psychic, Psychic Dictionary, Parapsychology, Parapsychology Dictionary)

physical mediumship

Possession of psychic power to demonstrate ability in supporting apport, the movement of physical objects, or materializations, and other phenomena of physical types. Known also as "ectoplasmic mediumship"

(See also: Physical mediumship , Body Mind and Soul)

 If we accept that dying is not the end of our existence but simply the end of the body that carried our consciousness, and that our soul survives and exists somewhere else, then we can accept that it might be possible to make contact with the consciousness and all the emotions and memories that continue on.

Spirit contact is thought-generated by both the medium and contacting spirit. When a medium sits with a client, the medium is in effect filled with thoughts about that client; these thoughts are then transmitted by the medium into the world of spirit.

Read more here: » Mediumship: How Psychic Mediums Contact the Spirit World and Communicate with our Loved Ones

AETHYRS (or Aires)

Each of us stands at the center of the Universe, within a four-part series of tablets, cornered by the elemental Watchtowers. Beyond the aethyric dimensions is the Astral, the mental circle, the Abyss, the spiritual circle and the divine. The aethyrs themselves are Dr. Dee's thirty otherworldly dimensions of consciousness, which he describes as "angelic" (or Enochian). They can be reached, however, only through the 19 "Keyes" or "Calls", the first 18 of which summon the Angels of the magic squares. The 19th call lifts the magician's mind to the æthyrs and can be used to summon any one of the Aires. Actually there are 49 Calls (Zero being the first), but only the latter 30 are the æthyrs themselves. There are also 92 Governors, whose names can be found in the Watchtowers. At least 3 Governors are assigned to each aethyr. There are also 24 Seniors, 4 Kings, 192 Angels and 128 Demons in the 4 Watchtowers.

It is in his writings about the aethyrs (The Vision and the Voice) that Crowley hides the most important of his teachings. From my own meditations it occurs to me that had Dee received tablets from different angels, such as the fiery, watery or material universes, he might have had real power and not merely airy or "mental" power (not to disparage the power accruing to Knowledge, it being the strongest known to man!). He'd have had Will, Daring and Silence as well. Just so, of Water we cannot speak and of Fire we have not prepared. But of Earth, who has endured preparation and initiation, can venture a call for materialization of a universe. Such possibilities should cause the magus to feel a strong shudder of fear, for according to Babylon, to create a world is to destroy a God.

Thus for "materialization" we'd need new vocabularies to correspond to the hooks (vavs) of the æthyrs. The build-up would be similar, but the "Aires" would now be "Earthes". For instance, PAZ (In Enochian, "Be as they"), might be PAGZ ("Be NOT as they").

Since the Aires are all 3-lettered, presumably Earthes would be 4-lettered, Waters 2-lettered and Fyres 1-lettered. However, if the Ayres all have 3-lettered names, there is a reason for that. The other elementals might have different numbered names only if we think of them as separate and perhaps the 4th is simply the "understood" rest of the quaternity. At any rate, now we see why there are only Aires. We'd better learn their meanings before we attempt any materializations.

(See also: AETHYRS, Aires , Magick, Mysticism, Mysticism Dictionary, Body Mind and Soul,)

Woman In philosophy, symbolizes the mother aspect of nature or feminine characteristic of the universe always found in the triads of Father-Mother-Son (changed in the Christian scheme to Father, Son, and Holy Ghost -- the Holy Spirit in primitive Christianity always being considered feminine). From time immemorial it has been customary to associate primordial spirit-substance, later becoming matter, with the cosmic feminine principle represented symbolically by a horizontal line); and spirit has always been associated with the masculine principle (represented by a vertical line); but the words feminine and masculine are merely borrowed from human beings, and the characteristics of originating cosmic principles were far better expressed by pairs of opposites such as negative and positive.

In cosmogenesis, the feminine principle is represented by the waters of space or great deep, often called the womb of nature. From this figure of speech was born the conception found in some ancient cosmogonies, such as the Hebrew, of the ark, containing all the germs of lives of a universe and pictured as resting or moving on the cosmic waters. Another symbol for the feminine principle was that of the lotus, which likewise rests upon the water, finally rising above it when it blossoms. One symbol of the universe in germ before any aspect of manifestation occurs is the matripadma or closed "mother lotus," before the cosmic blossom has been quickened by spirit into expanding into becoming the universe. It is also referred to as devamatri (the divine mother), the matrix from which all the suns and planets were born.

In the cosmogony of the Hebrew Qabbalah, the first Sephirah which emanates from latent divinity is at times represented as feminine; yet when this feminine emanation becomes creative it is then represented as conjoining masculine traits with its own, so that at this stage it is envisaged as masculine-feminine. This first spiritual emanation, emanating from itself the next phase of cosmogonical production, is termed the Shechinah, the mother of all the successively emanated Sephiroth. Thus the Shechinah is an echo of archaic Hindu cosmogonic speculation, corresponding to pradhana or prakriti.

In theosophic cosmogony space is often called the Great Mother before cosmic activity commences and, at the opening of manvantara, Father-Mother with space becomes emanative and is called svabhavat or mother-space. Svabhavat is the emanation from cosmic space or darkness -- so called because its utter and undiluted essential spirit is virtually beyond the reach of the light of mind as manifested in humanity.

Metaphors such as woman and mother are always symbolical when referring to motherhood, and have no associations with physical sex, for "esotericism ignores both sexes. Its highest Deity is sexless as it is formless, neither Father nor Mother; and its first manifested beings, celestial and terrestrial alike, become only gradually androgynous and finally separate into distinct sexes" (SD 1:136n). This was clearly understood originally, so that there was no degrading or misinterpreting of these figures of speech. With descending cycles, however, humanity's religious conceptions equally materialized: the key ideas having been forgotten or lost, abstractions became concreted into materializations, a masculine Creator or feminine Creatrix were then placed at the summit of the various pantheons, and early religious philosophy -- which was as scientific as it was religious and philosophical -- cast upon the background of the spatial universe images of human surroundings and way of life; so that the deities in the mythologies finally became human images, more powerful but equally swayed by passion, driven by impulse, and restricted by these even as human beings are. Such projection of human attributes into the cosmic spaces led to a still more materialized visioning of the divinities, so that the feminine or productive characteristics of nature in the popular religious mythologies finally gave way before the masculine, and the earlier, essentially beautiful idea of the mother of nature was swallowed up in the purely masculine traits of national divinities, many of them distinctly male and evil, such as the Jewish Jehovah, who waxed wroth and smelt the sweet savor of burnt sacrifices, or again the Greek Zeus swayed by ignoble passions.

"No exoteric religious system has ever adopted a female Creator, and thus woman was regarded and treated, from the first dawn of popular religions, as inferior to man. It is only in China and Egypt that Kwan-yin and Isis were placed on a par with the male gods" (SD 1:136n). The aspects of Isis, for instance, are familiar enough: as the mother with her child, and as the faithful spiritual consort of Osiris -- these were for easier understanding by the populace; but in the sanctuary Isis remained universal cosmic nature, the cosmic producing mother, the goddess whose veil of nature no mere human had ever raised. Plutarch recorded an inscription addressed to Isis: "I am everything which has been, and which is, and which shall be, and no one has ever drawn my veil" (De Iside at Osiride); to which were added "the fruit of my womb became the Sun" (Proclus, Commentary on the Timaeus, 1:82).

In China, however, the ideal cosmic feminine was named Kwan-yin, the mother of mercy and knowledge, what in Hindustan is called mahat or cosmic buddhi; she is called the triple of Kwan-shai-yin "because in her correlations, metaphysical and cosmical, she is the 'Mother, the Wife and the Daughter,' of the Logos, just as in the later theological translations she became 'the Father Son and (the female) Holy Ghost' -- the Sakti or Energy -- the Essence of the three" (SD 1:136).

With the Gnostics truth itself was portrayed as a disrobed divinity, every part of her cosmic form being numbered and lettered. This divine wisdom they called Sophia, virtually the same as the Qabbalistic Shechinah. Even in the modern Occident, instinct has determined that justice shall be pictured as feminine, as also liberty and peace. "The Gnostic Sophia, 'Wisdom' who is 'the Mother' of the Ogdoad . . . is the Holy Ghost and the Creator of all, as in the ancient systems. The 'father' is a far later invention. The earliest manifested Logos was female everywhere -- the mother of the seven planetary powers" (SD 1:72n).

(See also: Woman , Mysticism, Mysticism Dictionary, Body mind and Soul)

ECTOPLASM

The stuff, midway between matter and spirit, issued by mediums (from their mouths) to make apparitions visible to non-psychics. Such materializations, however short-lived, consume enormous amounts of energy and leave the medium prostrate and febrile. When ectoplasm is touched or subjected to light, the medium may experience considerable pain. Ectoplasm itself is a viscous, gluey substance of a decidedly unpleasant texture. It quickly dries up and disappears.

(See also: ECTOPLASM , Magick, Mysticism, Mysticism Dictionary, Body Mind and Soul,)

Famous Psychic People

History is full of people with psychic gifts. Some have later proved to be fraudulent, but others have confounded investigators and continue to be a source of mystery. Here you can read brief accounts of famous psychic people, from as far back as the 1800's to modern times.

Read more here: » Psychic Mediums: Famous Psychic People

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Supernatural phenomena are still being dismissed by the academic community. Influenced by recent breaktroughs leading to an explanation of some mysteries, they have come to the conclusion that science will explain all eventually.

Scientists, who would not dare to trespass in fields outside their speciality for fear of being torn apart by fellow academics, feel free to make all sorts of pronouncements in the media on subjects in the domain of parapsychological research, of which they have no knowledge whatsoever. Like in all other areas of science, parapsychology has narrowed down its research to specialist sectors, hardly anyone daring to voice an opinion on general issues.

Read more here: » Parapsychological Research: Parapsychology and personal survival after death

A dictionary of Parapsychology. Please note that words in grey are hyperlinked to a corresponding archive with articles related to that particular topic.

Materializations The taking on of an objective form or body by something of a subjective nature; used in modern spiritualism for appearances which the latter calls spirits of the dead. "Theosophists accept the phenomenon of 'materialization'; but they reject the theory that it is produced by 'Spirits,' i.e., the immortal principles of the disembodied persons" (TG 209).

The post-mortem separation of man's seven principles frees the higher triad, atma-buddhi-manas, for return to, and experience in, the arupa (formless) planes of existence. Then the human-animal soul -- kama-manas -- composed of the dregs of the selfish personal emotions, desires, and impulses, becomes for a shorter or longer time a coherent astral form, finding its natural level in kama-loka. These shells of the dead, as well as the various nature spirits and other astral entities, are normally invisible to us as we are to them. However, certain conditions attract them and help them to appear. Actual materializations, though rare, are possible, as are various similar phenomenal appearances; yet none are the spirits they are supposed to be by spiritualists.

As a rule they all fall into three general classes:

1) the astral body of the living medium detaches itself and assumes the appearance of the so-called spirit by reflecting some invisible image already in the astral light, or in the mind of one or more of the sitters;

2) the astral shell of a deceased person, devoid of all spirit, intellect, and conscience, can become visible and even partially tangible when the condition of the air and ether is such as to alter the molecular vibration of the shell so that it can be seen; and

3) an unseen mass of chemical, magnetic, and electrical material is collected from the atmosphere, the passive medium, and the circle.

With this material, the astral entities automatically make a form, which invariably reflects as pictures or portraits the shape or appearance of any desired person, either dead or alive. The astral entities, which are of various kinds, use the mind-pictures or images which crowd the thoughts and auras of those present, as the astral light receives, preserves, and reflects when conditions are right, pictures or portraits of both dead and living, and indeed of all events. The confusion and illusion of it all may able increased by scenes related to the multiple personality of someone present whose aura presents pictured records of past lives.

An apparition of another kind which, though rare, is genuine and authentic, is due to a dying person's intense thought of another, making him for a brief moment objective to the latter. It may be due to an intense will to

See or to appear to the other person, or it may be a more automatic projection of the mayavi-rupa of the dying one. These last cases, however, must be distinguished in quality from the adept's consciously exercised power to project his higher astral-mental form to any distance in his mayavi-rupa. "The rays of thought have the same potentiality for producing forms in the astral atmosphere as the sunrays have with regard to a lens. Every thought so evolved with energy from the brain creates nolens volens a shape" (BCW 10:224).

"As Kamaloka is on the earth plane and differs from its degree of materiality only in the degree of its plane of consciousness, for which reason it is concealed from our normal sight, the occasional apparition of such shells is as natural as that of electric balls and other atmospheric phenomena. Electricity as a fluid, or atomic matter (for Theosophists hold with Maxwell that it is atomic), though invisible, is ever present in the air, and manifests under various shapes, but only when certain conditions are there to 'materialize' the fluid, when it passes from its own on to our plane and makes itself objective. Similarly with the eidola of the dead. They are present, around us, but being on another plane do not See us any more than we See them. But whenever the strong desires of living men and the conditions furnished by the abnormal constitutions of mediums are combined together, these eidola are drawn -- nay, pulled down from their plane on to ours and made objective. This is Necromancy; it does no good to the dead, and great harm to the living, in addition to the fact that it interferes with a law of nature. The occasional materialization of the 'astral bodies' or doubles of living persons is quite another matter. These 'astrals' are often mistaken for the apparitions of the dead, since, chameleon-like, our own 'Elementaries,' along with those of the disembodied and cosmic Elementals, will often assume the appearance of those images which are strongest in our thoughts. In short, at the so-called 'materialization' séances it is those present and the medium, who create the peculiar likeness of the apparitions. Independent 'apparitions' belong to another kind of psychic phenomena. Materializations are also called 'form-manifestations' and 'portrait statues.' To call them materialized spirits is inadmissible, for they are not spirits but animated portrait-statues, indeed" (TG 210).

(See also: Materializations , Mysticism, Mysticism Dictionary)