FROM all the named facts, new and old, we conclude once again: in nature there are unknown “vibrations” that set in motion the human intellect and which reveal to him facts about which his senses are powerless to communicate.
If we accept that telepathy exists, then only one word in this assumption needs to be changed. It will be enough to say: “vibrations” of human thought, instead of talking about unknown vibrations. But to limit cryptosthesia to the vibration of human thought is to extremely narrow cryptosthesia and therefore to pervert it.
More than once I had to talk about this topic with people “alien to superstitions” who believe only in science, and they always found a simple explanation for all this “new and terrible”: these are only waves of human thought, vibrations of molecules of the human brain, propagating like radiotelegraph waves.
Blessed are the people for whom everything is so simple and clear. They need not tire their superficial thinking with the deep work of studying and explaining the new and the unknown. They always explain the new and the extraordinary only with the old and the ordinary. For them, only science is undoubtedly authoritative, although its axioms and hypotheses often collapse like houses of cards under the pressure of the new and unknown. And they simply reject everything that does not fit into the old scientific framework as superstitions and women’s tales. The new is accepted only when one gets used to it. And the horses stopped shying away from cars when they got used to them.
If wave-like motion is recognized in physics as the basis of material phenomena, then why should it be necessarily applicable to higher-order phenomena occurring in the non-material world? Why not admit that completely different, unknown to us laws operate in this world, but spiritual energy, the energy of love, sympathy (antipathy can act outside time and space, without any undulating movement?
We will ask “aliens of superstition” a simple question: if all metapsychic phenomena, all forms of cryptosthesia are explained by the movement of brain particles, wave-like transmitted in space, then how can such an explanation be applied to the undoubted facts of communication with the long-dead, whose brains no longer exist?
The profound scientist C. Richet poses much more difficult questions. From all these facts, now important, now small, it is necessary to draw a conclusion that those who criticize for little things cannot draw. This is the conclusion that premonitions, predictions are a proven fact, a strange, paradoxical, absurd in appearance fact, but a fact that we are forced to admit. So, in some, still little defined conditions, some individuals, most often (although not exclusively) people, easily hypnotized, or mediums, can foreshadow events that are about to happen, and report facts that do not yet exist and that cannot be foreseen. details so precise that no discernment, no coincidence, no chance could explain these predictions.
It is necessary to assume with all the necessity that the ability of special, mystical knowledge, unknown by its nature and characteristics, which we will call cryptosthesia, is revealed not only in relation to the past and present, but also in relation to the future. Moreover, the metapsychic knowledge of the present is so extraordinary that our knowledge of the future is not much greater than it. A. knows that V. at this hour drowned a thousand kilometers from him. How can A. know this? This is completely unknown to us. A. explains that V. will drown tomorrow. This is somewhat more mysterious, but nothing more. In the area of metapsychic clairvoyance, the strangeness is so great and the darkness so intense that a little more darkness and strangeness shouldn’t bother us.
I will not go into empty speculation. I will remain in the tight realm of facts. So, there are proven facts, indisputable – the facts of foresight. The explanation will (or will not) appear later. Nevertheless, the facts are on the face – reliable, irrefutable. Premonition and foresight exist. Do we owe this to one force of human intellect, or are other intellectual forces acting on our intellect? It is currently impossible to solve this. Let us be content for the time being to state the facts accurately. It would be an unforgivable audacity to assert that foresight exists, as we boldly assert, were it not for the abundant evidence of this (Richet).
What does the word Solomon in the Song of Songs mean: I am asleep, but my heart is awake (5, 2)? This is a very deep word. The heart is the organ of higher knowledge, the organ of communication with God and with the entire transcendental world. And it never sleeps. The most important and deepest mental activity takes place beyond the threshold of our consciousness and never stops. A clear expression of this thought can be found in Leibniz.
Our own experience shows that there is no state of life in which the representing force pauses and the spirit ceases to form representations. Will they indicate a dream? But sleepy life has its own ideas, in fact, it dreams and we dream constantly. What is called dreamless sleep is nothing more than a deep sleep, the dreams of which we no longer remember, or the ideas of which we no longer imagine upon awakening. But upon awakening, each time we have the feeling that some time has passed in the continuation of sleep, and this feeling would have been impossible if we had not dreamed, that is, did not have representations during sleep, because we always measure time with representations that occur in it, so that the same time seems to us long or short, depending on how we had more or less ideas during it. If we had not dreamed at all, then the time of sleep would have to be destroyed for us, and since the passed dream constantly seems to us to be known by the elapsed time, this experience sufficiently proves to us that we are constantly dreaming. Moreover, we would not wake up with performances if we slept without any performances. However, the so-called dreamless sleep is accompanied by a faint sensation of the external world, and the more easily we awaken, the stronger this sensation. Therefore, the constancy of ideas in our soul should not be based on dreams alone, since in a dream there is also a representation of the external world. and since the passed dream constantly seems to us to be known by the elapsed time, this experience sufficiently proves to us that we are constantly dreaming. Moreover, we would not wake up with performances if we slept without any performances. However, the so-called dreamless sleep is accompanied by a faint sensation of the external world, and the more easily we awaken, the stronger this sensation. Therefore, the constancy of ideas in our soul should not be based on dreams alone, since in a dream there is also a representation of the external world. and since the passed dream constantly seems to us to be known by the elapsed time, this experience sufficiently proves to us that we are constantly dreaming. Moreover, we would not wake up with performances if we slept without any performances. However, the so-called dreamless sleep is accompanied by a faint sensation of the external world, and the more easily we awaken, the stronger this sensation. Therefore, the constancy of ideas in our soul should not be based on dreams alone, since in a dream there is also a representation of the external world. the stronger the feeling. Therefore, the constancy of ideas in our soul should not be based on dreams alone, since in a dream there is also a representation of the external world. the stronger the feeling. Therefore, the constancy of ideas in our soul should not be based on dreams alone, since in a dream there is also a representation of the external world.
Almost all people, even the least sensitive, have the ability to cognize other than cognition with the five senses. The higher the spirituality of a person, the more vividly this ability of higher knowledge is expressed. Under certain special conditions and in people who are highly sensitive, it manifests itself with extraordinary power in clairvoyance, foreboding and prophetic foresight in an unknown and mysterious sixth sense, with which they learn a lot about people from things that belong to them. We have cited many facts of such super-knowledge. But in most of these facts there was one thing in common that they were found in abnormal states of the organism and, above all, of the brain. This is a state of hypnosis, somnambulism, feverish delirium, mediumship. However, not always.
In more rare cases, the same supernatural abilities belong to people in a normal state. We have more than once, citing facts of transcendental abilities in somnambulists and those in a state of hypnosis, compared with them similar facts from the lives of saints or even just ordinary people.
What does this mean? This means that for the manifestation of the transcendental abilities of our spirit, for the discovery of superconsciousness, it is necessary that the normal, phenomenal consciousness should fade away or, at least, significantly weaken.
To express this thought, Du Prel makes a good comparison: the stars pour out their light incessantly, but in sunlight we do not see the light of the stars. It is necessary for the sun to set and the night darkness to come, and then the stars will shine for us.
As long as our life passes in a kaleidoscope and the noise of external perceptions, as long as our phenomenal consciousness is working in full force, the never-ending activity of superconsciousness is hidden. But when, in a normal, somnambulistic or hypnotic state of sleep, when the brain is poisoned with opium or hashish, the toxins of febrile diseases, the normal activity of the brain and the light of phenomenal consciousness are extinguished, then the light of transcendental consciousness flares up. It is also known that blindness deepens the work of thought and moral feeling, significantly pushes the threshold of consciousness. The philosopher Fechner created his most profound works after losing his sight. Prince Vasily the Dark said to Shemyaka, who blinded him: You gave me the means to repentance. From the lives of many saints it is known that long, exhausting illnesses were a great blessing for them, for they subdued passions, deprived of the impressions of worldly life with its noise and bustle, distracting from deepening into the recesses of the spirit. This was well understood and deeply appreciated by Christian and Buddhist anchorites, who strove to drown out all external impressions of life in the wilderness, by constant self-absorption and prayer, to conquer the flesh of the spirit by fasting and vigilance, even by standing on a pillar.
There are many examples in martyrology that the strongest damage to the body, the most severe torment can cause the extinction of phenomenal consciousness and the awakening of the inner transcendental consciousness, manifested by inner bliss.
The transcendental life of the spirit was well known to the ancient Indian sages and Greek philosophers, especially the philosophers of the Alexandrian school. Plotinus, Porfiry and others wrote about her. Here are the words of Plotinus: Finally, if I dare, in contrast to the opinion of all other people, to express freely and definitely my own conviction, then, in my opinion, not all of our soul constantly dwells in the sensual body, but only a certain part of it, which, being immersed into this world and therefore getting denser or, better to say, clogging and darkening, prevents us from perceiving what the higher part of our soul perceives. Elsewhere he says: Souls are like amphibians: they live on this side, then in the other world, depending on the need.
In the Middle Ages, Paracelsus, van Helmont, Campanella and many others wrote about the same.
The German Theology, discovered by Luther and highly valued by Schopenhauser, says: The created human soul has two eyes: one can contemplate the eternal, the other only the temporal and created. But these two eyes of our soul can do their job not both at once, but only in such a way that when our soul fixes its right eye into eternity, its left eye must completely abandon its activity and remain in inaction, as if dying. When the left eye of the soul acts, that is, when it has to deal with the temporal and created, then the right eye must give up its activity, that is, from contemplation. Therefore, whoever wants to look with one eye only must free himself from the other, for no one can serve two masters.
Our transcendental subject is unconditionally recognized by I. Kant, unattainable in depth of thought. His contemporaries had little interest in the magical powers of the human soul and had little faith in them. But Kant, a powerful logician, did not approach anything with a preconceived idea and considered impossible only that which contains a logical contradiction. He argued that we cannot prescribe anything to experience and must take from it everything that it gives us, no matter how strange and unexpected it may be for us. Therefore, when he learned about the discovery of magical powers from Swedenborg, his contemporary, he not only collected accurate information about this mystic, but also acquired his writings. After reading them, he was struck by the similarity of Swedenborg’s theory with his own, gleaned from pure reason, the theory of the transcendental nature of man.
In “The Dreams of the Spirit-Seer” Kant writes: I confess that I am very inclined to affirm the existence of non-material beings in the world and to reckon my own soul among these beings. And then he adds: Therefore, the human soul should be considered simultaneously connected already in the present life of a person with two worlds, of which it, while forming one personal, whole with its body, clearly perceives only the material world.
In Rosenkrand, Kant expresses this idea even more clearly: Therefore, it can be considered almost proven, or it could be easily proved if one wants to spread more, or, better to say, it will be proved, although I do not know where and when, that the human soul is in this life is inextricably linked with all immaterial beings of the spiritual world, that it alternately acts in one or another world and receives impressions from these beings, which it, as an earthly person, is not aware of as long as everything is all right (i.e. that is, while she is enjoying the material world).
Kant always adhered to his doctrine of “things-in-themselves”, which he counted among the intelligible world. Kant’s intelligible man is what he called “the thing-in-itself”, Charles du Prel the “Transcendental I”, and the Apostle Paul the “inner man.”
For us, of course, the most important thing is the words of the Apostle Paul. He says: If our outward man smolders, then the inner one is renewed from day to day (2 Cor. 4:16).
When the passions and lusts of the flesh weaken and fade away, when its strength weakens and the brilliance and noise of this world fades for us, then let us put aside the old way of life of the old man, decaying in seductive lusts, and let us be renewed with the spirit of your mind and put on the new man, created according to God. , in the righteousness and holiness of truth (Eph. 4:22 24).
The new man in these words of the Pavlovs is, of course, the same as the inner one.
This profound psychological change takes place in us under the influence of the grace of God: May He grant you, according to the riches of His glory, to be firmly established by His Spirit in the inner man (Eph. 3:16).
Then the crucifixion with Christ of our old external man takes place, so that the sinful body may be abolished, so that we no longer be slaves to sin (Rom. 6, 6), and the innermost man rises in the incorruptible (beauty) of a meek and silent spirit (1 Pet. 3 ,four).
Then we even become partakers of the Divine nature according to the word of the Apostle Peter (2 Pet. 1, 4), then by faith Christ may dwell in our hearts, so that we, rooted and confirmed in love, could comprehend with all the saints that latitude and longitude and depth and height, and to comprehend the love of Christ that transcends understanding, so that we may be filled with all the fullness of God (Eph. 3:17, 19).
And let us also add the words of Pavlova: … having put aside the old man with his deeds and put on a new one, which is renewed in knowledge in the image of the One who created him (Col. 3.9 10).
Our inner, transcendental man, freed from the bonds of the flesh, can attain the highest knowledge of all that exists in all its breadth, depth and longitude, for he will be renewed and strengthened in knowledge even in the image of his Creator: he will understand the love of Christ that transcends all earthly understanding. For by faith Christ will dwell in him. That which is inconceivable by the “geometric mind” will become comprehensible to the transcendental consciousness of the inner man illuminated by Christ’s light.