In this way all symbols seen in the crystal or mirror may be interpreted by reference to their known properties and uses, as well as by the associations existing between them and other things, persons and places, in the mind of the seer. Nor is it always required that the scryer should understand symbology, for as already said, the meanings of most of the symbols will be conveyed to the consciousness of the seer at the time of their appearance in the field. Experience will continually throw new light upon the screen of thought, and a symbol once known will assume a constant signification with each seer, so that in course of time a language will be instituted by means of which constant revelations will be made.
It will thus be obvious, I think, that symbolism is to a large extent subject to a personal colouring, so that the same symbol may, by different associations, convey a different meaning to various seers. This may arise in part from the diversities of individual experience, of temperament, and the order to which the soul belongs in the spiritual world. These dissimilarities between individuals may be noted from their highest intellectual convictions down to the lowest of their sensations, and it is difficult to account for it. We all have the same laws of thought and the same general constitution. Humanity comprehends us all within the bonds of a single nature. Yet despite these facts we are divided by differences of opinion, of emotion, of sympathy, of taste and faculty. It is probable that these differences obtain in spheres immeasurably higher than our own, the sole element of consent being the recognition of dependence upon a Higher Power. God is the co-ordinating centre in a universe of infinite diversity.
Therefore, despite the fact that symbolism is capable of a universal interpretation, it would appear that the images projected by the magical power of the soul must have different significations with each of us, the meanings being in some mysterious way in agreement with the nature of the person who sees them. Hence we may come to the conclusion that every person must be his own interpreter, there being no universal code for what are peculiarly individualized messages. For although every symbol has a general signification in agreement with its natural properties and uses, it yet obtains a particular signification with the individual.
It is within common experience with those who have regard to the import of dreams, wherein the faculty of seership is acting on its normal plane, that a dream constantly recurring is found to have a particular meaning, which however is not applicable to others who have a similar dream. Every person is a seer in dream life, but few pay that attention to dreams which their origin and nature warrant. The crystal or mirror is an artificial means of bringing this normal faculty of dreaming into activity in waking life. Those who are capable of making the dream life normal to the working consciousness, rise to a higher plane when they sleep.
But, as stated above, the differences of import or meaning, even in dream life, of any particular symbol is a common experience. One person will dream of wading in water whenever there is trouble ahead. Another will dream of a naked child, and yet another of coal, when similar trouble is in store. Butchers' meat will signify financial trouble to one person, to another the same will denote a fortunate speculation.
The controlling factor in this matter would appear to be founded in the mental and psychic constitution conferred by physical heredity and psychic tradition, converging at the conception of the individual and expressed in the birth. Probably an argument could thence be made in regard to the influence of the planets and the general cosmic disposition attending upon birth: I have frequently found that dreams may be interpreted by reference to the individual horoscope of birth, and if dreams, possibly also visions, which are but dreams brought into the field of conscious reality. But any such argument, however tempting, would be beyond the scope of this work.
CHAPTER VIII.
ALLIED PSYCHIC PHASES
The faculty of second sight is not by any means the most common of the psychic powers. Psychometric impressions which proceed by the sense of touch into that of a superior order of feeling are far more general. We are affected much more than is generally recognized by the impressions gathered from the things we have contact with, and it is quite a common experience that very delicate and sensitive people take the "atmosphere" of places into which they go. I have in mind an instance of an extremely high-keyed person who invariably takes on the atmosphere of new localities, houses and even rooms. Going to view a house with the object of taking it on rental, she will as likely as not pronounce against the moment she enters on the ground that it is a "house of death" or a "quarrelsome house," full of sickness, intemperance or what not, and wherever enquiry has been possible it has invariably confirmed her impressions. On one occasion she had telegraphed to engage a room at an hotel in a seaside town, and on being shown to it by the maid found that it was locked. While the maid went to fetch the key the young lady tried the door and immediately received a psychometric impression. "Oh, M--," she said to her companion, "we cannot possibly have this room, there's a corpse in it!" This was confirmed, almost as soon as said, by the appearance of the proprietor, who explained that the maid had made a mistake in the number of the room, and then, feeling that there was a state of tension, confidentially informed his visitors that the locked room had really been booked to them but the old lady who was to have vacated it that morning had unfortunately died, and in order not to distress the other visitors the door had been locked pending the removal of the body, and even the servants had not been informed of it.