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A faculty, claimed by many Psychics and Mediums, of becoming aware of the characters, surroundings, or events connected with an individual by holding or touching an object, such as a watch or ring, that the individual possessed or that was strongly identified with the person. Medium Hester Dowden described psychometry as a psychic power possessed by certain individuals which enables them to divine the history of, or events connected with, a material object with which they come in close contact.
No doubt such an ability has been manifest from ancient times, but
it was first named and discussed in modern history by the American
scientist Joseph Rhodes Buchanan in 1842. The term derives from the
Greek psyche (soul) and metron (mea-sure) and signifies
"soul-measuring," or measurement by the human soul. Buchanan's
theory was based on the belief that everything that has ever
existed--every object, scene, or event that has occurred since the
beginning of the world--has left on the ether, or astral light, a
trace of its being. This trace is indelible while the world endures
and is impressed not only on the ether but on more palpable objects,
such as trees and stones. Sounds and perfumes also leave impressions
on their surroundings, said Buchanan. Just as a photograph may be
taken on film or plate and remain invisible until it has been
developed, so may those psychometric photographs remain im-palpable
until the developing process has been applied. That which can bring
them to light is the psychic faculty and mind of the medium, he
Buchanan claimed that this faculty operated in conjunction with what he termed a community of sensation of varying intensity. The psychometric effect of medicines in Buchanan's experiments as a physician was similar to their ordinary action. When an emetic was handed to a subject, the subject could only avoid vomiting by suspending the experiment. Buchanan's earliest experiments, with his own students, showed that some of them were able to distinguish different metals merely by holding them in their hands. Later he found that some among them could diagnose a patient's disease simply by holding his hand. Many of his acquaintances, on pressing a letter against their foreheads, could tell the character and surroundings of the writer, the circumstances under which the letter was written, and other details.
Many mediums who have practiced psychometry have since become famous
in this line. As has been said, their method is to hold in the hand
or place against the forehead some small object, such as a fragment
of clothing, a letter, or a watch; appropriate visions are then seen
or sensations experienced.
While on rare occasions a psychometrist may be entranced, normally he or she is in a condition scarcely varying from the normal. The psychometric pictures, presumably somehow imprinted on the objects, have been likened to pictures carried in the memory, seemingly faded, yet ready to start into vividness when the right spring is touched. Some have suggested, for example, that the rehearsal of bygone tragedies so frequently witnessed in haunted houses is really a psychometric picture that, during the original occurrence, impressed itself on the room. The same may be said of the sounds and smells that haunt certain houses.
The psychological effect of the experimental objects appears to be very strong. When a Mrs. Cridge, William Denton's subject, examined a piece of lava from the Kilauea volcano she was seized with terror and the feeling did not pass for more than an hour.
On examining a fragment of a mastodon tooth, Elizabeth Denton said, My impression is that it is a part of some monstrous animal, probably part of a tooth. I feel like a perfect monster, with heavy legs, unwieldy head, and very large body. I go down to a shallow stream to drink. I can hardly speak, my jaws are so heavy. I feel like getting down on all fours. What a noise comes through the wood! I have an impulse to answer it. My ears are very large and leathery, and I can almost fancy they flap my face as I move my head. There are some older ones than I. It seems, too, so out of keeping to be talking with these heavy jaws. They are dark brown, as if they had been completely tanned. There is one old fellow, with large tusks, that looks very tough. I see several young ones; in fact, there is a whole herd.
She derived further impressions from a fragment of a meteorite: It carries my eyes right up. I see an appearance of misty light. I seem to go miles and miles very quickly, up and up. Streams of light come from the right, a great way off…. Light shining at a vast distance.
Some negative impressions can prostrate the psychic and cause illness. On occasion, if the impressions are too antagonistic, the psychic will refuse to handle the object. Some psychometrists have been known, when given an object belonging to a deceased person, to take on the personal appearance and mannerisms of the owner and even to suffer from his or her ailments.
Eugene Crowell, in The Identity of Primitive Christianity and Modern Spiritualism (2 vols., 1875-79), writes of a sentry box in Paris in which the sentry on duty committed suicide by hanging. Another soldier was assigned to the same duty, and within three weeks took his life by similar means. Still another succeeded to the post, and in a short time met a similar fate. When these events were reported to Emperor Louis Napoleon, he ordered the sentry box removed and destroyed.
There are many instances on record in which corpses have been traced through psychometric influence. Attempts have also been made to employ it in criminology with varying results. In his book Thirty Years of Psychical Research (1923), Charles Richet narrates the experience of a Dr. Dufay with a nonprofessional somnambulist called Marie. He handed her something in several folds of paper. She said that the paper contained something that had killed a man. A rope? No. A necktie, she continued. The necktie had belonged to a prisoner who hanged himself because he had committed a murder, killing his victim with a gouet (a woodman's hatchet). Marie indicated the spot where the gouet was thrown on the ground. The gouet was found in the place indicated.
While most psychometrists give their readings in a normal state, a few are hypnotized. Maria Reyes de Z. of Mexico, with whom Gustav Pagenstecher conducted a series of successful experiments, belongs to the latter class. From a shell picked up on the beach of Vera Cruz she gave the following reading: I am under water and feel a great weight pressing upon my body. I am surrounded by fishes of all kinds, colors, shapes, and sizes. I see white and pink coral. I also see different kinds of plants, some of them with large leaves. The water has a dark green, transparent colour. I am among the creatures but they do not seem to notice my presence, as they are not afraid of me in spite of touching me as they pass by.
Many psychometrists in the Spiritualist community have asserted that
they are simply instruments and that spirits do the reading. Trance
mediums often ask for objects belonging to the dead to establish
contact. It was a habit with Leonora Piper. But other psychics, like
Pascal Forthuny, repudiated the theory of spirit intervention and
considered psychometry a personal gift, a sensitivity to the
influence of the objects possessed. This influence, or emanation,
was likened by Waldemar Wasielawski to the rhabdic force that he
believed bends the rod of the water-witcher while dowsing.
William T. Stead suggested that very slight contact would suffice to impart such personal influence. On one occasion he cut pieces of blank paper from the bottom pages of letters of eminent people, just below the signature of each, and sent them to a Miss Ross marked "No. 1. Lady," "No. 2. Gentleman." The readings were very successful (see Stead's journal, Borderland, October 1895).
The psychometric vision sometimes comes in quickly flashed images and requires an effort of will to slow down, say mediums. Acccording to D'Aute Hooper in Spirit Psychometry, It would be impossible to follow up and write the impressions as they pass through my consciousness. It is far too rapid. They are like cinematographic pictures. I seem to fly, and at other times I seem to be the piece of stone, without thinking power but seeing things and happenings around me.
The scope of the visions has been described as small or encompassing
the whole room. There is no definite order in their emergence. The
picture is kaleidoscopic, there is an oscillation in periods of
time, but the images of more important events seem to have better
sway, say mediums.
The exercise of the faculty requires a relaxed, receptive mind. After the object is touched, some psychometrists feel they are immediately at the location; others mentally travel there first. Some may tear off a piece of paper from an envelope and put it into their mouths. Others are satisfied to handle an object, or hold it wrapped up in their hands.
As a rule, a clue containing an influence is indispensable for
psychometric readings. But experiments with exceptional psychics led
Joseph Buchanan to the conclusion that the clue may be supplanted by
an index, for instance, by a name written on a piece of paper. Such
cases appear to be rare.
It is usually said that a medium cannot get a reading for himself or herself by psychometry. An incident told some years ago in the journal Light is therefore very interesting. E. A. Cannock was handed, without her knowing the origin, a broad piece of elastic that was actually her own. She not only gave a character reading of herself, but also made a prediction that proved to be correct.
It is said that the image of engravings is retained by the glass and that by some processes, such as the use of mercury vapor, this image can be developed. There is a suggestion of some similar effect in an incident related by Elizabeth Denton. She had entered a car from which the passengers had gone to dinner and was surprised to see all the seats occupied. She later recalled: Many of them were sitting perfectly composed, as if, for them, little interest was attached to this station, while others were already in motion (a kind of compressed motion), as if preparing to leave. I thought this was somewhat strange, and was about turning to find a vacant seat in another car, when a second glance around showed me that the passengers who had appeared so indifferent were really losing their identity, and, in a moment more, were invisible to me. I had sufficient time to note the personal appearance of several; and taking a seat, I awaited the return of the passengers, thinking it more than probable I might find them the prototypes of the faces and forms I had a moment before so singularly beheld. Nor was I disappointed. A number of those who returned to the cars I recognized as being, in every particular, the counterparts of their late, but transient representatives.
Psychometric impressions may come so spontaneously as to seriously distract the medium in the daily course of life. The British medium Bessie Williams complained of this trouble. The Dutch psychometrist Lotte Plaat said she could not go into the British Museum in London because she felt that the exhibits were literally shouting their history. By a strong effort of will, however, such impressions can usually be dispelled.
Buchanan made a suggestion to test direct writing by spirits by submitting it to psychometric reading. He thought that if the writing was purely the product of the medium, the reading would give the medium's character; if not, the character of the spirit author would be described. The experiments were unsuccessful, however, because he had seemingly overlooked the complications of the ectoplasm from which the 'spirit' hand was said to be formed. If the writing was done by a materialized hand built out of the bodily substance of the medium, it might bear as little impression of the spirit as a dictated text bears of the dictator, he reasoned.
As already mentioned, psychometry has been utilized to gain information about hauntings. 'That the victim of some century old villainy,' writes Sir Arthur Conan Doyle in his book The Edge of the Unknown (1930), 'should still in her ancient garments frequent in person the scene of her former martyrdom, is indeed, hard to believe. It is more credible, little as we understand the details, that some thought-form is used and remains visible at the spot where great mental agony has been endured.' But he was not unmindful of the difficulties of such speculation, adding, 'Why such a thought-form should only come at certain hours, I am compelled to answer that I do not know.' The psychometric impression should always be there and should always be perceived, if the theory is correct. The ghost apparently is not; its ways are strange.
Searching for Explanations
Psychometry was identified by Buchanan and entered into the terminology of Spiritualism at a time when a somewhat elaborate and detailed understanding of the spirit world was being conceived in order to explain the many varied phenomena emerging in the séance room. Many of these ideas were offered in an attempt to explain one mystery, such as psychometry, by another, such as ectoplasm. Much of that speculation disappeared along with the mass of physical phenomena. Stephan Ossowiecki, a prominent modern psychometrist, has noted correctly that should the psychometric speculation be even partially true, it would explain nothing. Psychometry is just a word and not an explanation, he said. Its essential nature, its exercise, is a mystery.
He writes: I begin by stopping all reasoning, and I throw all my inner power into perception of spiritual sensation. I affirm that this condition is brought about by my unshakable faith in the spiritual unity of all humanity. I then find myself in a new and special state in which I see and hear outside time and space…. Whether I am reading a sealed letter, or finding a lost object, or psychometrising, the sensations are nearly the same. I seem to lose some energy; my temperature becomes febrile, and the heartbeats unequal. I am confirmed in this supposition because, as soon as I cease from reasoning, something like electricity flows through my extremities for a few seconds. This lasts a moment only, and then lucidity takes possession of me, pictures arise, usually of the past. I see the man who wrote the letter, and I know what he wrote. I see the object at the moment of its loss, with the details of the event; or again, I perceive or feel the history of the thing I am holding in my hands. The vision is misty and needs great tension. Considerable effort is required to perceive some details and conditions of the scenes presented. The lucid state sometimes arises in a few minutes, and sometimes it takes hours of waiting. This largely depends on the surroundings; skepticism, incredulity, or even attention too much concentrated on my person, paralyses quick success in reading or sensation.
Illuminating as this subjective account is, it conveys little about the specific nature of psychometric influence. Gustav Pagenstecher conjectured as follows: The associated object which practically witnessed certain events of the past, acting in the way of a tuning fork, automatically starts in our brain the specific vibrations corresponding to the said events; furthermore, the vibrations of our brain once being set in tune with certain parts of the Cosmic Brain already stricken by the same events, call forth sympathetic vibrations between the human brain and the Cosmic Brain, giving birth to thought pictures which reproduce the events in question.
Spiritualist Sir Arthur Conan Doyle, in plainer language, compared psychometric impressions to shadows on a screen. The screen is the ether, "the whole material universe being embedded in and interpenetrated by this subtle material which would not necessarily change its position since it is too fine for wind or any coarser material to influence it. Doyle himself, although by no means psychic, would always be conscious of a strange effect--almost a darkening of the landscape with a marked sense of heaviness--when he was on an old battlefield. A more familiar example of the same faculty may be suspected in the gloom that gathers over the mind of even an average person upon entering certain houses. Such sensitivity may find expression in more subtle and varied forms. "Is not the emotion felt on looking at an old master [painting] a kind of thought transference from the departed? asked Sir Oliver Lodge. The query cannot be answered conclusively, since the labels attached to psychic phenomena are purely arbitrary.
Attempts at such a synthesis have been made by Theosophists. In his introduction to W. Scott-Elliot's The Story of Atlantis and the Lost Lemuria (1904), the first book drawn from the so-called akashic records, A. P. Sinnett explains that the pictures of memory are imprinted on some nonphysical medium; they are photographed by nature on some imperishable page of superphysical matter. They are accessible, but the interior spiritual capacities of ordinary humanity are as yet too imperfectly developed to establish touch, he says. He further notes: But in a flickering fashion, we have experience in ordinary life of efforts that are a little more effectual. Thought-transference is a humble example. In that case, 'impressions on the mind' of one person, Nature's memory pictures with which he is in normal relationship, are caught up by someone else who is just able, however unconscious of the method he uses, to range Nature's memory under favourable conditions a little beyond the area with which he himself is in normal relationship. Such a person has begun, however slightly, to exercise the faculty of astral clairvoyance.
Such highly speculative ideas are beyond the scope of psychical research, but the concept of the akashic records in its philosophical depths can be partly supported by an astronomical analogy. Because of the vastness of interstellar distances it takes hundreds of thousands of years for light, traveling at the enormous speed of 186,000 miles per second, to reach us from distant stars. Anyone who could look at the Earth from such a distant star would witness, at the present moment, the primeval past. From various distances the creation of our world could be seen as a present reality. Theoretically, therefore, astronomy admits the existence of a scenic record of the world's history. The concept of this cosmic picture gallery and that of the akashic records is similar.
There is no generally validated method of access to such records in sublimated psychometry. However, Theosophist G. R. S. Mead, in his book Did Jesus Live 100 B.C. ? (1903), asserted the following regarding akashic research: It would be as well to have it understood that the method of investigation to which I am referring does not bring into consideration any question of trance, either self-induced, or mesmerically or hypnotically effected. As far as I can judge, my colleagues are to all outward seeming in quite their normal state. They go through no outward ceremonies, or internal ones for that matter, nor even any outward preparation but that of assuming a comfortable position; moreover, they not only describe, as each normally has the power of description, what is passing before their inner vision in precisely the same fashion as one would describe some objective scene, but they are frequently as surprised as their auditors that the scenes or events they are attempting to explain are not at all as they expected to see them, and remark on them as critically, and frequently as sceptically, as those who cannot 'see' for themselves but whose knowledge of the subject from objective study may be greater than theirs.
Simultaneous Perception of Memory
One need not go to occultists for psychic experiences in which there is a clear suggestion of memory records existing independently of individual powers of cognition. Something of that nature has been perceived by several people simultaneously, thus suggesting some sort of objectivity.
The Battle of Edge Hill (on the borders of Warwickshire and Oxfordshire, England) was fought on October 22, 1624. Two months later a number of shepherds and village people witnessed an aerial reenactment of the battle with all the noises of the guns, the neighing of the horses and the groans of the wounded. The vision lasted for hours and was witnessed by people of reputation for several consecutive days. When rumours of it reached the ears of Charles I, a commission was sent out to investigate. The commission not only reported having seen the vision on two occasions, but actually recognized fallen friends of theirs among the fighters; one was Sir Edmund Varney.
A similar instance was recorded by Pausanias (second century B.C.E.), according to whom on the plains of Marathon, four hundred years after the great battle, the neighing of horses, the shouts of the victors, the cries of the vanquished, and all the noise of a well-contested conflict, were frequently to be heard.
Patrick Walker, the Scottish Presbyterian covenanter, is quoted in Biographia Presbyteriana (1827) as stating that in 1686, about two miles below Lanark, on the water of Clyde, many people gathered together for several afternoons, where there were showers of bonnets, hats, guns and swords, which covered the trees and ground, companies of men in arms marching in order, upon the waterside, companies meeting companies … and then all falling to the ground and disappearing, and other companies immediately appearing in the same way. But Patrick Walker himself saw nothing unusual occur. About two-thirds of the crowd saw the phenomena; the others saw nothing strange. Patrick Walker's account, states Andrew Lang in his book Cock Lane and Common Sense (1896), is triumphantly honest and is, perhaps, as odd a piece of psychology as any on record, thanks to his escape from the prevalent illusion, which, no doubt, he would gladly have shared.
Under the pseudonyms Miss Morrison and Miss Lamont, Anne Moberly, daughter of the bishop of Salisbury, and Eleanor Jourdain published in 1911 a remarkable book entitled An Adventure, in which they claim that in 1901 and 1902 they had a simultaneous vision, on the grounds of Versailles, of the place as it was in 1789. Some time after the first publication of their account of their Versailles adventure, testimony was given by people who lived in the neighborhood of Versailles that they also had seen the mysterious appearances, the strange phenomena being witnessed only on the anniversary of the attack on Versailles during the French Revolution. The most inexplicable feature of the story is that the people of the eighteenth century saw, heard, and spoke to the people of the twentieth century, who never doubted at the time that they were in communication with real individuals.
Another class of phenomena could be classified as psycho-metric foreshadowings of the future. The report on the Census of Hallucinations made by the Society for Psychical Research in Great Britain in 1889 recorded one incident concerning a solitary excursion to a lake. The individual noted: My attention was quite taken up with the extreme beauty of the scene before me. There was not a sound or movement, except the soft ripple of the water on the sand at my feet. Presently I felt a cold chill creep through me, and a curious stiffness of my limbs, as if I could not move, though wishing to do so. I felt frightened, yet chained to the spot, and as if impelled to stare at the water straight in front of me. Gradually a black cloud seemed to rise, and in the midst of it I saw a tall man, in a suit of tweed, jump into the water and sink. In a moment the darkness was gone, and I again became sensible of the heat and sunshine, but I was awed and felt eery…. A week afterwards Mr. Espie, a bank clerk (unknown to me) committed suicide by drowning in that very spot. He left a letter for his wife, indicating that he had for some time contemplated death.
Princess Karadja narrates in the Zeitschrift fur Metapsychische Forschung (March 15, 1931) a story of a personal experience of the late Count Buerger Moerner that contains this incident: Passing through the little garden and glancing in at the window as he approached the house (looking for public refreshment) the Count was horrified to see the body of an old woman hanging from a ceiling beam. He burst into the room with a cry of horror, but once across the threshold was stunned with amazement to find the old woman rising startled from her chair, demanding the reason of his surprising intrusion. No hanging body was to be seen and the old lady herself was not only very much alive, but indignant as well…. Some days later, being again in that locality, he decided to visit the hut once more, curious to see if by some peculiarity of the window pane he might not have been observing an optical illusion. Nearing the hut through the garden as before, the same terrible sight met his eye. This time, however, the Count stood for some minutes studying the picture, then after some hesitation knocked at the door. No answer, even to repeated knocks, until at length Count Moerner opened the door and entered to find what he saw this time was no vision. The old woman's body was indeed hanging from the beam. She had committed suicide.
Psychometry remains a popular practice in both psychic and Spiritualist circles. There has been little work done on it in parapsychology since it is difficult to quantify results and many consider it but a variation on clairvoyance. It may also be seen as merely a helpful tool to assist the psychic into the proper state for receiving clairvoyant impressions.
Sources with slight alterations:
Occultism & Parapsychology Encyclopedia: Psychometry
Buchanan, J. Rhodes. Manual of Psychometry: The Dawn of a New Civilization. Boston: Dudley M. Holman, 1885.
Butler, W. E. How to Develop Psychometry. London: Aquarian Press; New York: Samuel Weiser, 1971.
Denton, William, and Elizabeth Denton. Nature's Secrets, or Psychometric Researches. London: Houston & Wright, 1863.
Ellis, Ida. Thoughts on Psychometry. Blackpool, England, 1899.
[Hooper, T. D'Aute]. Spirit Psychometry and Trance Communications by Unseen Agencies. London: Rider, 1914.
Pagenstecher, Gustav. "Past Events Seership." Proceedings of the American Society for Psychical Research 16 (January 1922).
Prince, Walter Franklin. "Psychometrical Experiments with Senora Maria Reyes de Z." Proceedings of the American Society for Psychical Research 15 (1921).
Richet, Charles. Thirty Years of Psychical Research. N.p., 1923.
Verner, A. Practical Psychometry (pamphlet). Blackpool, England, 1903.
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