The attempt to identify either persons or scenes observed by the scryer with real persons and real scenes unknown to him, must always be open to the objection that the one who makes the identification has no photographic impression upon which to base his judgment, but merely the words of the scryer. When we remember what mistakes have been made in identifying individuals from photographs, we can easily appreciate the great chances of error entailed by the use of a verbal description of a visionary experience, even when the person giving the description is both willing and able to make it as exact and adequate as possible.
A very impartial witness, Andrew Lang, states that, in the course of a series of experiments he made in crystal-gazing, he saw nothing himself, but found that a surprisingly large proportion of those who tried were successful in seeing pictures of some sort on the polished surface. Almost invariably, when the gazer fixed his eyes upon the sphere, it appeared to grow milky-hued and then became black; upon this dark background the pictures showed themselves. One of the scryers, a lady, said that as a child she had seen pictures in ink that she had spilled for the purpose.[311] This method has been much favored by Orientals. While Lang does not quite venture to assert that all the “visions” reported to him were genuine ones, he inclines to the belief that this was the case with many of them. Experience has shown, however, that not all of those who see pictures in, or on, a glass or crystal sphere, can also see them in ink.[312] Nevertheless, in view of the fact that the crystal sphere is said to appear black to the eye before the pictures are seen, it would seem that some naturally black surface would be particularly adapted for the purpose.
An interesting point regarding the phenomena of crystal-gazing is the effect produced by magnification upon the images seen in, or on, the crystal ball. As to this matter there is considerable difference of opinion, for, while some experimenters assert that the interposition of a magnifying-glass enlarges the image, others have not remarked any difference in its size under these conditions. Indeed, one of the most critical witnesses, Mrs. A. W. Verrall, declares that her vision entirely disappeared when she held a magnifying-glass before her eyes. On the other hand, we have the case of a subject who had been told, while in the hypnotic state, that he would see a play-bill on the crystal. When he was awakened and the crystal ball was placed before him, he said that he could see only detached letters, but when he looked through a magnifying-glass he saw all the letters distinctly and read the name of the play, in perfect accord with the suggestion.[313]
This image may have been reflected from some part of the room where the gazer had not noticed it, and may have been either before or behind the operator. The magnifying-glass would naturally make the small, condensed letters legible, as a play-bill would be many times larger than a crystal ball, and its minute image naturally too small to read, being reduced by the circular surface.
Usually, however, the image is not on the surface of the crystal, but in the beholder’s eye; therefore when this image appears more clearly under magnification, the result is due to the expectation of the gazer based upon his experience of an invariable rule. This acts as a stimulus upon the visual function, which must be in an exceedingly sensitive state to produce visions at all. When, however, no result or a negative result follows the use of the glass, then we can safely assume that the gazer was naturally of a critical turn of mind, and was disposed to distrust sensual impressions; hence the glass became a disturbing influence, interfering with or even completely obliterating the eye-picture.
Many attempts have been made to establish distinctions between the different materials used for crystals, proceeding on the theory that subtle emanations from them affected the gazer and played an important part in producing the desired vision. That the beryl produced a greater number of these visions than any other mineral was the old belief which is still upheld in some quarters to-day; one scryer, indeed, asserts that his clearest and most satisfactory visions were seen in a cube of blue beryl, the beautiful color appearing to dispose the soul to a harmonious unfolding of its latent aptitudes.[314]
Among the instructions given to a would-be crystal gazer, the question of a proper and wholesome diet is not overlooked, as anything which tends to disturb the serenity of the organism will also interfere with the due exercise of the special clairvoyant faculty that expresses itself in crystal visions. A curious special recommendation made by one of the exponents of the art is that good results can be had by drinking an infusion of mugwort (Artemisia vulgaris), or of chicory (Cichorium intybus), because of their tonic and antibilious qualities. Moreover, we are told that these herbs are under the influence of the zodiacal sign Libra, the sign controlling the virtues of the beryl.[315] Above all the portion of the lunar month when the moon is on the increase is said to be far the best season for scrying, as the old astrologers recognized an affinity between the moon and rock-crystal.
The claim is made that the adept at crystal-gazing can determine by the apparent difference in proximity of the visions whether they refer to the present or to a more or less remote past or future, that is to say, are nearer or farther removed in time from the period when the vision appears. The distinction between past and future is admitted to offer greater difficulty and a decision as to this point must depend upon a kind of intuitive and undefined impression on the part of the scryer.
Those who have made a sympathetic study of crystal-gazing recognize that the “visions” seen in or on the crystal differ according to the mental and psychic temperament of the scryer. Two broad distinctions are sometimes established, the one class comprising those whose mental attitude is a “positive” one while the second class includes the “passive” subjects. In the former case the crystal visions are more apt to be symbols denoting some past or future event than a clear picture of the event itself, the mentality of the “positive” subject being, perhaps, too strong merely to mirror the image cast upon it. Instead of so doing it transforms the impression received from this image into some symbolic form. This process is not, however, consciously done, but the scryer of this type is supposed nevertheless to have an instinctive appreciation of the fact that what he sees is purely and simply a symbol, and he proceeds to interpret this in accord with certain generally received rules, or in accord with his own personal experience.
The passive subject on the other hand is more apt to see a clear and definite picture of the persons or events revealed to him. Sometimes that picture is distinctly perceptible on or about the surface of the crystal, while at other times the visual perception will be rather indefinite and clouded, although accompanied by a strong mental impression in itself equivalent to that which would have been induced by an actual and objective vision.[316]