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The following excerpt about psychic phenomena experienced by Pearl Lenore Curran is from her autobiographical 1920 article that appeared in "The Unpartizan Review".One very odd and interesting phase of the phenomena is the fact that during the time of transcribing the matter and watching the tiny panorama unfold before me, I have often seen myself, small as one of the characters, standing as an onlooker, or walking among the people in the play. When I became curious to ascertain, for instance, what sort of fruit a market man was selling, or the smell of some flower, or the feel of some texture which was foreign to my experience, this tiny figure of myself would boldly take part in the play, quite naturally, perhaps, walking to the bin-side of a market man and taking up the fruit and tasting it, or smelling the flower within a garden, or feeling the cloth, or in any natural way attending to the problem in hand. And the experience was immediately my property, as though it had been an actual experience: for it was as real to me as any personal experience, becoming physically mine, recorded by my sight, taste and smell as other experiences. Thus I have become familiar with many flowers of strange places which I never saw, but know when I see them again in the pictures. I have shuddered at obnoxious odors, or have been quite exalted by the beauty of some object, or filled with joy at beholding some flower which I had never seen before. It is like traveling in new and unknown regions, and I am filled with an impulse to let myself go, that I may follow out the intricate pattern of the story, and gain new knowledge. The following excerpt (with a footnote in parentheses) is from Morton Prince's 1905 nonfiction case study of 'Miss Beauchamp' published as The Dissociation of a Personality. Such a case would now be categorized as one of Dissociative Identity Disorder (formerly Multiple Personality Disorder).When Miss Beauchamp looks into a glass globe she does not see the details of her vision as small objects reflected in the glass, but, after a moment or two the globe and her surroundings disappear from her consciousness, and she sees before her a scene in which she herself is present as a spectator. It seems to her that she is a part of the scene in which human beings, - herself, perhaps one of them, - are enacting parts, as in real life. The characters are life-size, and act like living persons. When she sees herself as one of the characters of the vision, she experiences over again all the emotion and feelings that she observes her vision-self experiencing; and these emotions she exhibits, all-forgetful of her surroundings, to the onlooker. This kaleidoscopic play of her feelings is most interesting to watch."She appears like one who, at a theatre, is completely absorbed by the play, and in that sense is unconscious of surroundings, but not at all in a trance state. Her absorption and the exceeding mobility and expression of her face give the impression that she is entirely oblivious of all about her, until spoken to, but not as one hypnotized; rather as one who is intensely absorbed in a scene and has forgotten where she is. Every variety of feeling, timidity, surprise, interest, seems to be expressed by the play of her features, and at times,... she seems rather frightened by the uncanniness of what she sees." (An account of these visions was published in "Brain", Winter Number, 1898; Part LXXXIV; "An experimental study of Visions," from which I quote with a few slight verbal altercations.)Readers familiar with the case of Curran and 'Patience Worth' should also be interested in the following excerpts from "A True and Faithful Relation of What Passed for Many Yeers Between Dr. John Dee and Some Spirits" (1659) available in a PDF edition. Crystal ball 'scryer' (medium or 'describer') Edward Kelly articulated his visions and they were recorded by John Dee in diaries. These excerpts from July 1583 include recorded communication from Madimi, a recurring figure in what has been preserved of Dee's spiritual diaries that were published posthumously. In this article I am using contemporary spelling for some words. When Kelly said, "I see here the handsome maiden Madimi...," Dee replied, "Why told you me no sooner?" and then Dee "took paper purposely to note what should seem noteworthy as follows." In these passages from the ensuing conversation, the reader will notice how Dee and Kelly exhibited two very different temperaments in response to supernatural revelation. A bracket was used to show an observation inserted by Dee.J. D. Mistress Madimi, you are welcome in God, for good, as I hope; what is the cause of your coming now?MAD. To see how you do. J. D. I know you see me often, and I see you only by faith and imagination.MAD. (pointing to E. K.) That sight is perfecter than his.J. D. O Madimi, shall I have any more of these grievous pangs?MAD. Cursed wives and great devils are sore companions.E. K. Will you, Madimi, lend me a hundred pounds for a fortnight?MAD. I have swept all my money out of doors.J. D. As for money we shall have that which is necessary when God seeth time.MAD. Hear me what I say. God is the unity of all things, Love is the unity of every Congregation (I mean true and perfect love). The world was made in the love of the father. You were redeemed in the love of the Father and the Son. The Spirit of God is (yet) the love of his Church. Yet (I say): For after it doth triumph, it is not called a church nor a congregation: but a fruitful inheritance and a perfect body in Christ. Take the love of the Father from the world, and it perisheth. Take the love of our redemption away, and we are dead. (I will not offend) put your instead of our. Take the light of the Holy Ghost, which is the love of the Father and the Son from the church, and it withereth. Even so take love from amongst you, and you are members of the Devil; therefore it is said unto you "Diligite ad invicem". For love is the Spirit of God uniting and knitting things together in a laudable proportion. What dost thou hunt after? Speak man, what dost thou hunt after?[This was said to E. K. upon some secret judgement of Madimi in him.] E. K. I hunt after nothing.MAD. The love of God breedeth faith; faith bringeth forth (on the one side) hope; and (on the other side) the works of charity. Dost thou love God? Seekest thou to be among his elect? Why dost thou not (therefore) love those things that are of God? Herein thou showest the want of faith; herein are thy bragging words confounded; for thou sayest no man can accuse thee of evil. But thou hast no faith because thou hast no hope. Wilt thou say that thou hast faith? Show it me by thy love: whosoever (therefore) loveth not God, is accursed. Thou lovest not God, lo, behold, thou breakest his commandments. Oughtest thou not to love him? And hast thou not faith through the love in God? Truly thou oughtest so to do. Wilt thou let me see thy hope on this side; let thy works stand on the other side. And show thyself to have faith that therein thou mayest love God, and be beloved of him: but if thou hast none of these, thou hast hate. If thou hate God, the reward ther is great; but the greatness is unquenchable fire. Whosoever follows not the commandments hateth God; if sin be the breach of the commandments, etc. Dost thou love silver and gold? The one is a thief, the other is a murderer. Will thou seek honor?This passage from Dee's spiritual diaries includes the metaphor of "unquenchable fire" sometimes equated with artistic renditions of Hell. My guess is that this alludes to the condition resulting from the mentality of anger, an emotion that if unresolved can result with hate and alienation from 'God' if one doesn't understand God's Nature. Another mentality analogous with anger is madness.JOHN DEE (1527-1609)
