Clairvoyance and Occult Powers
Swami Panchadasi

Part 3 out of 5

saw a chest of drawers, upon which rested a little paraffine lamp of
special pattern, different from anything he had ever seen before. On the
left of the door, he saw a woman suffering from a severe hemorrhage. He
then saw himself giving her professional treatment. Then he awoke,
suddenly, and saw that it was just half-past four o'clock. Within ten
minutes after he awoke, he was called out on a professional visit, and on
entering the bedroom he saw all the details that had appeared to him in
his vision. There was the chest of drawers--there was the peculiar
lamp--there was the woman on the bed, suffering from the hemorrhage. Upon
inquiry, he found that she had grown worse between three and four o'clock,
and had anxiously desired that he come to her about that time, finally
dispatching a messenger for him at half-past four, the moment at which he

Another, and a most peculiar, phase of space clairvoyance is that in which
certain persons so awaken the astral senses of other persons that these
persons perceive the first person--usually in the form of seemingly seeing
the person present in the immediate vicinity, just as one would see a
ghostly visitor. In some cases there is manifested double-clairvoyance,
both persons visioning clairvoyantly; in other cases, only the person
"visited" astrally senses the occurrence. The following cases illustrate
this form of space clairvoyance.

W.T. Stead relates the case of a lady well known to him, who spontaneously
developed the power of awakening astral perception in others. She seemed
to "materialize" in their presence. Her power in this direction became a
source of considerable anxiety and worry to her friends to whom she would
pay unexpected and involuntary visits, frightening them out of their wits
by the appearance of her "ghost." They naturally thought that she had died
suddenly and had appeared to them in ghostly form. The lady, her self,
was totally unconscious of the appearance, though she admitted that at or
about the times of the appearances she had been thinking of her friends
whom she visited astrally.

The German writer, Jung Stilling, mentions the case of a man of good
character who had developed power of this kind, but also was conscious of
his visits. He exerted the power consciously by an effort of will, it
seems. At one time he was consulted by the wife of a sea captain whose
husband was on a long voyage to Europe and Asia (sailing from America).
His ship was long overdue, and his wife was quite worried about him. She
consulted the gentleman in question, and he promised to do what he could
for her. Leaving the room he threw himself on a couch and was seen by the
lady (who peered through the half-opened door) to be in a state of
semi-trance. Finally he returned and told her that he had visited her
husband in a coffee-house in London, and gave her husband's reasons for
not writing, adding that her husband would soon return to America. When
her husband returned several months later, the wife asked him about the
matter. He informed her that the clairvoyant's report was correct in every
particular. Upon being introduced to the clairvoyant, the captain
manifested great surprise, saying that he had met the man in question on a
certain day in a coffee-house in London, and that the man had told him
that his wife was worried about him, and that he had told the man that he
had been prevented from writing for several reasons, and that he was on
the eve of beginning his return voyage to America. He added that when he
looked for the man a few moments afterwards, the stranger had apparently
lost himself in the crowd, disappeared and was seen no more by him.

The Society for Psychical Research gives prominence to the celebrated case
of the member of the London Stock Exchange, whose identity it conceals
under the initials "S.H.B.," who possessed this power of voluntary
awakening of astral sight in others by means of his "appearance" to them.
The man relates his experience to the Society as follows: "One Sunday
night in November, 1881, I was in Kildare Gardens, when I willed very
strongly that I would visit in the spirit two lady friends, the Misses X.,
who were living three miles off, in Hogarth Road. I willed that I should
do this at one o'clock in the morning, and having willed it, I went to
sleep. Next Thursday, when I first met my friends, the elder lady told me
that she woke up and saw my apparition advancing to her bedside. She
screamed and woke her sisters, who also saw me." (The report includes the
signed statement of the ladies, giving the time of the appearance, and the
details thereof.)

"Again, on December 1, 1882, I was at Southall. At half-past nine I sat
down to endeavor to fix my mind so strongly upon the interior of a house
at Kew, where Miss V. and her sister lived, that I seemed to be actually
in the house. I was conscious, but was in a kind of mesmeric sleep. When
I went to bed that night, I willed to be in the front bedroom of that
house at Kew at twelve; and to make my presence felt by the inmates. Next
day I went to Kew. Miss V.'s married sister told me, without any prompting
from me, that she had seen me in the passage going from one room to
another at half-past nine o'clock, and that at twelve, when she was wide
awake, she saw me come to the front bedroom, where she slept, and take her
hair, which is very long, into my hand. She said I then took her hand, and
gazed into the palm intently. She said, 'You need not look at the lines,
for I never have any trouble.' She then woke her sister. When Mrs. L. told
me this, I took out the entry that I had made the previous night and read
it to her. Mrs. L. is quite sure she was not dreaming. She had only seen
me once before, two years previously. Again, on March 22, 1884, I wrote to
Mr. Gurney, of the Psychical Research Society, telling him that I was
going to make my presence felt by Miss V., at 44 Norland Square, at
midnight. Ten days afterwards, I saw Miss V., when she voluntarily told me
that on Saturday at midnight, she distinctly saw me, when she was quite
wide awake."

The records of the psychic researchers are filled with numerous accounts
of cases in which similar astral projections have occurred when the person
was on his or her death-bed, but was still alive. It would seem that under
such circumstances the astral senses are very much freer from the
interference of the physical senses, and tend to manifest very strongly
in the form of appearances to persons in whom the dying person is attached
by the ties of affection. Many who read this course have known of cases of
this kind, for they are of quite frequent occurrence.

The student will notice that in the majority of the cases cited in this
chapter the clairvoyant has been in a state of sleep, or semi-sleep--often
in a dream condition. But you must not jump to the conclusion that this
condition is always necessary for the manifestation of this phenomenon. On
the contrary, the advanced and well developed clairvoyants usually assume
merely a condition of deep reverie or meditation, shutting out the sounds
and thoughts of the physical plane, so as to be able to function better on
the astral plane.

The reason that so many recorded cases have occurred when the clairvoyant
person was asleep, and the vision appeared as a dream, is simply because
in such a condition the physical senses of the person are stilled and at
rest, and there is less likelihood of interference from them, and a better
opportunity for the astral senses to function effectively. It is like the
familiar cases in which one becomes so wrapped up in viewing a beautiful
work of art, or in listening to a beautiful musical rendition, that he or
she forgets all about the sights and sounds of the world outside. One
sometimes gets into this same condition when reading an interesting book,
or when witnessing an interesting play. When the psychic powers are
concentrated upon any one channel of vision, the others fail to register
a clear impression. The same rule holds good on the astral plane, as on
the physical.

There are certain psychic conditions which are especially conducive to the
manifestation of clairvoyant phenomena, as all students of the subject
know very well. These conditions are somewhat hard to induce, at least
until the clairvoyant has had considerable experience and practice. But,
in the state of sleep, the person induces the desired conditions, in many
cases, though he is not consciously doing so. As might naturally be
expected, therefore, the majority of the recorded cases of clairvoyance
have occurred when the clairvoyant person has been asleep.

I should also state, once more, that in many cases in which the
clairvoyant has witnessed the "appearance" of another person, as in the
cases such as I have just mentioned, there is always the possibility of
the person having actually appeared in his astral body, unconsciously to
himself of course. No one but a skilled occultist is able to distinguish
between cases of this kind. The line between this class of clairvoyance
and astral appearance is very thin, and, in fact, the two classes of
phenomena shade and blend into each other. In reality, when one gets down
to bottom principles, there is very little difference between the actual
appearance in the astral body, and the strong projection of one's presence
by means of will, conscious or unconscious, along the lines of awakening
the clairvoyant vision of others. To attempt to explain the slight points
of difference here, would only involve the student in a mass of technical
description which would tend to confuse, rather than to enlighten
him--from this I refrain.



The third great class of clairvoyant phenomena, known as Time
Clairvoyance, is divided into two sub-classes, as follows: (1) Past-Time
Clairvoyance; and (2) Future-Time Clairvoyance. The characteristics of
each of these sub-classes is indicated by its name.

Past-Time Clairvoyance, as indicated by the name, is that class of
clairvoyant phenomena which is concerned with the perception of facts,
events and happenings of past time. Whether the happening is that of five
minutes ago, or of five thousand years ago, the principles involved are
precisely the same. One is no more or less wonderful than is the other.

Many students confess themselves perplexed when they are first confronted
with this class of phenomena. While they find it comparatively easy to see
how by astral vision the clairvoyant is able to sense events happening at
that moment, though thousands of miles away from the observer, they cannot
at first understand how one can "see" a thing no longer in existence, but
which disappeared from sight thousands of years ago. Naturally, they ask
to be informed how this is possible, before proceeding to develop the
faculty itself. Believing that this question is now being asked by you,
the student of these lessons, I shall pause for a few moments and show you
"just how" this wonderful thing becomes possible to the clairvoyant.

In the first place, it would undoubtedly be impossible to perceive a
thing, even by astral vision, if it had entirely disappeared at some time
in the past--this would be beyond all natural powers, astral as well as
physical. But, as a matter of fact, the things of the past have not
entirely disappeared, but, on the contrary, while having disappeared on
the physical plane they still exist on the astral plane. I shall endeavor
to explain this wonderful fact of nature to you in plain terms, although
it belongs to one of the most mysterious classes of the occult facts of
the universe.

In the occult teachings we find many references to "the Akashic Records,"
or what is sometimes called "the records of the Astral Light." Without
going into technical occult definitions and explanations, I will say to
you that the gist of this occult teaching is that in that high form of the
universal substance which is called the Universal Ether there is found to
be recorded all the happenings of the entire World Cycle of which the
present time is a part. All that has happened from the very beginning of
this World Cycle, millions of years ago, is preserved on these astral
records, and may be read by the advanced clairvoyant or other person
possessing occult powers of this kind. These records perish only with the
termination of a World Cycle, which will not happen for millions of years
yet to come.

To those who cannot accept the reasonableness of this occult fact, I would
say that there are analogies to be found on other planes of natural
manifestation. For instance, as astronomy teaches us, a star may be
blotted out of existence, and yet its light will persist long after
(perhaps until the end of world-time) traveling along at the rate of
186,000 miles each second. The light that we now see coming from the
distant stars has left those stars many years ago--in some cases thousands
of years ago. We see them not as they are now, but as they were at the
time the ray of light left them, many years ago; The astronomers inform us
that if one of these stars had been
[*Transcribers Note: Text missing from original]
sands) of years ago, we would still see it as in actual existence. In
fact, it is believed that some of these stars which we see twinkling at
night have actually been blotted out hundreds of years ago. We will not be
aware of this fact until the light rays suddenly cease reaching us, after
their journey of billions of miles and hundreds of years. A star blotted
out of existence today would be seen by our children, and children's

The heat from a stove will be felt in a room long after the stove has been
removed from it. A room will long contain the odor of something that has
been removed from it. It is said that in one of the old mosques of Persia
there may be perceived the faint odor of the musk that was exposed there
hundreds of years ago--the very walls are saturated with the pungent odor.
Again, is it not wonderful that our memories preserve the images of the
sounds and forms which were placed there perhaps fifty years and more
ago? How do these memory images survive and exist? Though we may have
thought of the past thing for half a lifetime, yet, suddenly its image
flashes into our consciousness. Surely this is as wonderful as the Akashic
Records, though its "commonness" makes it lose its wonderful appearance to

Camille Flammarion, the eminent French astronomer, in a book written over
twenty-five years ago, and which is now out of print, I believe, pictured
a possible condition of affairs in which a disembodied soul would be able
to perceive events that happened in the past, by simply taking a position
in space in which he would be able to catch the light-waves that emanated
from a distant planet at that particular time in the past the happenings
of which he wanted to perceive. The little book was called "Lumen"--I
advise you to read it, if you can find it in your public libraries.

Another writer has written somewhat along the same lines. I herewith give
you a quotation from him, that you may get the idea he wishes to
express--it will help you in your conception of the Akashic Records. He
says: "When we see anything, whether it be the book we hold in our hands,
or a star millions of miles away, we do so by means of a vibration in the
ether, commonly called a ray of light, which passes from the object seen
to our eyes. Now the speed with which this vibration passes is so
great--about 186,000 miles in a second--that when we are considering any
object in our own world we may regard it as practically instantaneous.
When, however, we come to deal with interplanetary distances we have to
take the speed of light into consideration, for an appreciable period is
occupied in traversing these vast spaces. For example, it takes eight
minutes and a quarter for light to travel to us from the sun, so that when
we look at the solar orb we see it by means of a ray of light which left
it more than eight minutes ago. From this follows a very curious result.
The ray of light by which we see the sun can obviously report to us only
the state of affairs' which existed in that luminary when it started on
its journey, and would not be in the least affected by anything that
happened after it left; so that we really see the sun not as it is, but as
it was eight minutes ago. That is to say that if anything important took
place in the sun--the formation of a new sun-spot, for instance--an
astronomer who was watching the orb through his telescope at the time
would be unaware of the incident while it was happening, since the ray of
light bearing the news would not reach him until more than eight minutes

"The difference is more striking when we consider the fixed stars, because
in their case the distances are so enormously greater. The pole star, for
example, is so far off that light, traveling at the inconceivable speed
above mentioned, takes a little more than fifty years to reach our eyes;
and from that follows the strange but inevitable inference that we see the
pole star not as or where it is at this moment, but as and where it was
fifty years ago. Nay, if tomorrow some cosmic catastrophe were to shatter
the pole star into fragments, we should still see it peacefully shining in
the sky all the rest of our lives; our children would grow up to
middle-age and gather their children about them in turn before the news of
that tremendous accident reached any terrestial eye. In the same way there
are other stars so far distant that light takes thousands of years to
travel from them to us, and with reference to their condition our
information is therefore thousands of years behind time. Now carry the
argument a step farther. Suppose that we were able to place a man at the
distance of 186,000 miles from the earth, and yet to endow him with the
wonderful faculty of being able from that distance to see what was
happening here as clearly as though he were still close beside us. It is
evident that a man so placed would see everything a second after the time
it really happened, and so at the present moment he would be seeing what
happened a second ago. Double that distance, and he would be two seconds
behind time, and so on; remove him to the distance of the sun (still
allowing him to preserve the same mysterious power of sight) and he would
look down and watch you doing not what you are doing now, but what you
were doing eight minutes and a quarter ago. Carry him to the pole star,
and he would see passing before his eyes the events of fifty years ago; he
would be watching the childish gambols of those who at the same moment
were really middle-aged men. Marvellous as this may sound, it is
literally and scientifically true, and cannot be denied."

Flammarion, in his story, called "Lumen," makes his spirit hero pass at
will along the ray of light from the earth, seeing the things of different
eras of earth-time. He even made him travel backward along that ray, thus
seeing the happenings in reverse order, as in a moving picture running
backward. This story is of the greatest interest to the occultist, for
while the Akashic Records are not the same as the light records, yet the
analogy is so marked in many ways that the occultist sees here another
exemplification of the old occult axiom that "as above, so below; as
below, so above."

I take the liberty of quoting here from my little book, "The Astral
World," in order to give you some further idea of the nature of these
records in the Astral Light. The reader is supposed to be travelling in
his astral body, having the phenomena of the astral pointed out to him by
a competent occultist acting as his guide. The occultist-guide says to the
student: "Changing our vibrations, we find ourselves entering a strange
region, the nature of which you at first fail to discern. Pausing a moment
until your astral vision becomes attuned to the peculiar vibrations of
this region, you will find that you are becoming gradually aware of what
may be called an immense picture gallery, spreading out in all directions,
and apparently bearing a direct relation to every point of space on the
surface of the earth. At first, you find it difficult to decipher the
meaning of this great array of pictures. The trouble arises from the fact
that they are arranged not one after the other in sequence on a flat
plane; but rather in sequence, one after another, in a peculiar order
which may be called the order of 'X-ness in space,' because it is neither
the dimension of length, breadth, or depth--it is practically the order of
the fourth dimension in space, which cannot be described in terms of
ordinary spatial dimension. Again, you find upon closely examining the
pictures that they are very minute--practically microscopic in size--and
require the use of the peculiar magnifying power of astral vision to bring
them up to a size capable of being recognized by your faculty of visual

"The astral vision, when developed, is capable of magnifying any object,
material or astral, to an enormous degree--for instance, the trained
occultist is able to perceive the whirling atoms and corpuscles of matter,
by means of this peculiarity of astral vision. Likewise, he is able to
plainly perceive many fine vibrations of light which are invisible to the
ordinary sight. In fact, the peculiar Astral Light which pervades this
region is due to the power of the astral vision to perceive and register
these fine vibrations of light. Bring this power of magnifying into
operation, and you will see that each of the little points and details of
the great world picture so spread before you in the Astral Light is really
a complete scene of a certain place on earth, at a certain period in the
history of the earth. It resembles one of the small views in a series of
moving pictures--a single view of a roll-film. It is fixed, and not in
motion, and yet we can move forward along the fourth dimension, and thus
obtain a moving picture of the history of any point on the surface of the
earth, or even combine the various points into a large moving picture, in
the same way. Let us prove this by actual experiment. Close your eyes for
a moment, while we travel back in time (so to speak) along the series of
these astral records--for, indeed, they travel back to the beginning of
the history of the earth. Now open your eyes! Looking around you, you
perceive the pictured representation of strange scenes filled with persons
wearing a peculiar garb--but all is still, no life, no motion.

"Now, let us move forward in time, at much higher rate than that in which
the astral views were registered. You now see flying before you the great
movement of life on a certain point of space, in a far distant age. From
birth to death you see the life of these strange people, all in the space
of a few moments. Great battles are fought, and cities rise before your
eyes, all in a great moving picture flying at a tremendous speed. Now
stop, and then let us move backward in time, still gazing at the moving
pictures. You see a strange sight, like that of 'reversing the film' in a
moving picture. You see everything moving backward--cities crumbling into
nothingness, men arising from their graves, and growing younger each
second until they are finally born as babes--everything moving backward in
time, instead of forward. You can thus witness any great historical event,
or follow the career of any great personage from birth to death--or
backward. You will notice, moreover, that everything is semi-transparent,
and that accordingly you can see the picture of what is going on inside of
buildings as well as outside of them. Nothing escapes the Astral Light
Records. Nothing can be concealed from it. By traveling to any point in
time, on the fourth dimension, you may begin at that point, and see a
moving picture of the history of any part of the earth from that time to
the present--or you may reverse the sequence by travelling backward, as we
have seen. You may also travel in the Astral, on ordinary space
dimensions, and thus see what happened simultaneously all over the earth,
at any special moment of past-time, if you wish."

Now, I do not for a moment wish you to understand that the above
experience is possible to every clairvoyant who is able to sense past-time
events and happenings. On the contrary, the above experience is possible
only to the advanced occultist, or to the student whom he may take with
him on an astral trip, in the astral body. The clairvoyant merely catches
glimpses of certain phases and fields of the great astral record region or
state. For that matter, the ordinary clairvoyant merely sees a reflection
of the true Astral-Light pictures--a reflection similar to that of a
landscape reflected in a pond. Moreover, this reflection may be (and
frequently is) disturbed as if by the ripples and waves of the pond in
which the landscape is reflected. But, still, even the ordinary
clairvoyant is able to secure results which are wonderful enough in all
truth, and which far transcend the power of the person functioning on the
physical plane alone.

Past-time clairvoyance is frequently induced by means of psychometry, in
which the clairvoyant is able to have "the loose end" to unwind the ball
of time. But, still, in some cases the clairvoyant is able to get en
rapport with the astral records of past-time by the ordinary methods of
meditation, etc. The main obstacle in the last mentioned case is the
difficulty of coming in contact with the exact period of past-time sought
for--in psychometry, the vibrations of the "associated object" supplies
the missing-link.

Lacking the "associated object," the clairvoyant may obtain the link by
bringing into the imagination some associated scene of that
time--something else that happened about the same time. All that is needed
is to get hold of something associated in space or in time with the sought
for scene. All that is needed is the "loose end" of association. Sometimes
the clairvoyant senses some past-time experience, the place and time of
which is unknown to him. In such cases, it is necessary for him to get
hold of some "loose end" by which he may work out the solution. For
instance, the picture of a certain building or personage, or historical
happening, may give the key to the mystery.

In very high forms of past-time clairvoyance, the clairvoyant is able not
only to perceive the actual happenings of the past, but also to actually
sense the thought and feelings of the actors therein--for these, too, are
recorded on the astral plane. In other cases, the clairvoyant person is
able to picture scenes and happenings relating to his past incarnations,
even though he is not able to sense other past-time events and scenes.
But, here again, many good past-time clairvoyants are not able to catch
these glimpses of their own past lives, though able to perceive those of
other persons. All these variations are due to certain technical
differences into which I cannot go into detail at this place. Again some
persons are able to perceive events that have happened to persons present
before them, but are not able to contact past-time events in the ordinary
way. There are a thousand-and-one variations in clairvoyant work. Only the
highly advanced occultist is master of all of them. But, still every one
may develop himself or herself, from humble beginnings.

In concluding this lesson, I wish to call your attention to the following
advice from a man well advanced in the knowledge of the astral plane. He
says: "It would be well for all students to bear in mind that occultism is
the apotheosis of common-sense, and that every vision that comes to them
is not necessarily a picture from the Akashic Records, nor every
experience a revelation from on high. It is far better to err on the side
of healthy skepticism, than of over-credulity, and it is an admirable
rule never to hunt about for an occult explanation of anything when a
plain and obvious physical one is available. Our duty is to endeaveor to
keep our balance always, and never to lose our self-control, but to take a
reasonable, common-sense view of whatever may happen to us, so that we may
be wiser occultists, and more useful helpers than we have ever been

"We find examples of all degrees of the power to see into this 'memory of
nature,' from the trained man who can consult the records for himself at
will, down to the person who gets nothing but occasional vague glimpses,
or has perhaps had only once such glimpse. But even the man who possesses
this faculty only partially and occasionally still finds it of the deepest
interest. The psychometer, who needs an object physically connected with
the past in order to bring it all into life again around him; and the
crystal-gazer who can sometimes direct his less certain astral telescope
to some historic scene of long ago, may both derive the greatest enjoyment
from the exercise of their respective gifts, even though they may not
always understand exactly how their results are obtained, and may not have
them fully under control under all circumstances.

"In many cases of the lower manifestations of these powers we find that
they are exercised unconsciously. Many a crystal-gazer watches scenes from
the past without being able to distinguish them from visions of the
present. And many a vaguely-psychic person finds pictures constantly
arising before his eyes, without ever realizing that he is in effect
psychometrizing the various objects around him, as he happens to touch
them or stand near them. An interesting variant of this class of psychics
is the man who is able to psychometrize persons only, and not inanimate
objects as is more usual. In most cases this faculty shows itself
erratically, so that such a psychic will, when introduced to a stranger,
often see in a flash some prominent event in that stranger's earlier life,
but on similar occasions will receive no special impression. More rarely
we meet with someone who gets detailed visions of the past life of nearly
everyone whom he encounters. It may easily happen, moreover, that a person
may see a picture of the past without recognizing it as such, unless there
happens to be in it something which attracts special attention, such as a
figure in armor, or in antique costume. Its probable, therefore, that
occasional glimpses of these astral reflections of the akashic records are
commoner than the published accounts would lead us to believe."

I would say to my students, make haste slowly. Do not try to rush
development too rapidly. Perfect and develop yourself in one line of
psychic power, before seeking another. Take things cooly, and do not lose
your head because you happen to achieve some wonderful phenomena. Do not
become conceited and vain-glorious. And, finally, do not prostitute your
powers to ignoble ends, and make a cheap show of them. By cheapening and
prostituting the higher psychic powers, the student frequently ends by
losing them altogether. Moderation in all things is the safe policy. And
it always is well for the occultist to resist temptation to use his powers
for unworthy, sensational, or purely selfish purposes.



Future-Time Clairvoyance, as indicated by its name, is that class of
clairvoyant phenomena which is concerned with the perception of facts,
events and happenings of future time. In this class of clairvoyant
phenomena naturally fall all genuine cases of prophecy, prevision,
foretelling, second-sight, etc. History, theological and secular, is
filled with instances of the foretelling of the future by prophets, wise
men, and others. By many, such powers are generally regarded as
supernatural or divine. Without wishing to combat such theories and
beliefs, I would say that the advanced occultists account for all such
phenomena under the general laws of clairvoyance.

But while the phenomena itself is very well known, and is accepted as
genuine in even many cases in which past-time clairvoyance is doubted,
still it is even more difficult to explain than is past-time clairvoyance
based on the Akashic Records or the Astral Light. To the person not well
versed in occult knowledge, and esoteric principles, it is deemed
impossible to intelligently account for the perception of an event before
it has actually happened--perhaps years before its actual happening. While
I cannot hope to make this matter absolutely clear to the person who is
not an advanced student of occultism, still I shall try to throw at least
some light on the underlying principles of this wonderful class of occult
phenomena. The main point for the student to realize is that there are
natural laws underlying this phenomenon, and that it is not a matter of
supernatural power, or necessarily of divine special dispensation.

In the first place, in some of the simpler forms of future-time
clairvoyance, there is merely a high development of subconscious reasoning
from analogy. That is to say, the subconscious mental faculties of the
person reason out that such-and-so being the case, then it follows that
so-and-so will result, unless something entirely unexpected should prevent
or intervene. This is merely an extension of certain forms of reasoning
that we perform ordinarily. For instance, we see a child playing with a
sharp tool, and we naturally reason that it will cut itself. We see a man
acting in certain ways which generally lead to certain ends, and we
naturally reason that the expected result will occur. The more experience
that the observer has had, and the keener his faculty of perception and
his power of deductive reasoning, the wider will be the range of his power
in the direction of predicting future results from present happenings and

In this connection, we must remember that the ordinary clairvoyant has
easier access to his subconscious mentality than has the average person.
The subconscious mind perceives and notes many little things that the
conscious mind overlooks, and therefore has better data from which to
reason. Moreover, as all students of the subconscious know, these
wonderful subconscious mental factulties have a very highly developed
power of reasoning deductively from a given premise or fact. In fact, the
subconscious faculties are almost perfect reasoning machines, providing
they are supplied with correct data in the first place. Much of the
so-called "intuitive reasoning" of persons arises from the operations of
the subconscious mental faculties just mentioned.

But, you may say, this is very interesting, but it is not clairvoyance.
Certainly, good student, but still clairvoyance plays an important part
even in this elementary form of prevision and future-seeing. You must
remember that by clairvoyant vision the real thoughts and feelings of a
person may be perceived. But, unless the attention of the clairvoyant is
specially directed to this, the conscious mind does not note it, and the
matter reaches the subconscious faculties without interference or
conscious knowledge on the part of the clairvoyant. This being so, it will
be seen that the subconscious mind of the clairvoyant is able to reason
deductively, in such cases, far beyond the power of even the subconscious
mind of the ordinary person--it has fuller data and more complete material
to work upon, of course.

It has become a proverb of the race that "coming events cast their shadows
before"; and many persons frequently have little flashes of future-time
seeing without realizing that they are really exercising elementary
clairvoyant powers. The combination of even a simple form of clairvoyance
and an active subconscious mind will often produce very wonderful
results--although not of course the more complex phenomena of full
clairvoyance and prevision. Some persons have claimed that even this form
of prevision implies something like fate or predestination, but this is
not fully true, for we must remember the fact that in some cases it is
possible to so act in accordance with a clairvoyant warning of this kind
that the impending calamity may be escaped. But, on the other hand, we
must also remember that every event is the result of certain preceding
events, without which it could not have happened, and which existing it
must happen unless some new element intervenes. There is such a thing as
cause and effect, we must remember--and if we can reason clearly from one
to the other with sufficient clearness, then we may actually prophesy
certain things in advance, always making allowance for the intervention of
the unexpected.

An authority says on this phase of the question: "There is no doubt
whatever that, just as what is happening now is the result of causes set
in motion in the past, so what will happen in the future will be the
result of causes already in operation. Even on this plane of life we can
calculate that if certain actions are performed, certain results will
follow; but our reckoning is constantly liable to be disturbed by the
interference of factors which we have not been able to take into account.
But if we raise our consciousness to the higher planes we can see much
further into the results of our actions. We can trace, for example, the
effect of a casual word, not only upon the person to whom it was
addressed, but through him on many others as it is passed on in widening
circles, until it seems to have affected the whole country; and one
glimpse of such a vision is more efficient than any number of moral
precepts in impressing upon us the necessity of extreme circumspection in
thought, word, and deed. Not only can we from that plane see thus fully
the result of every action, but we can also see where and in what way the
results of other actions apparently quite unconnected with it will
interfere with and modify it. In fact, it may be said that the results of
all causes at present in action are clearly visible--that the future, as
it would be if no entirely new causes should arise, lies open before our

"New causes of course do arise, because man's will is free; but in the
case of all ordinary people the use which they make of their freedom may
be calculated beforehand with considerable accuracy. The average man has
so little real will that he is very much the creature of circumstances;
his action in previous lives places him amid certain surroundings, and
their influence upon him is so very much the most important factor in his
life-story that his future course may be predicted with almost
mathematical certainty. With the developed man the case is different; for
him also the main events of life are arranged by his past actions, but the
way in which he will allow them to affect him, the methods by which he
will deal with them and perhaps triumph over them--these are all his own,
and they cannot be foreseen even on the mental plane except as

"Looking down on man's life in this way from above, it seems as though his
free will could be exercised only in certain crises in his career. He
arrives at a point in his life where there are obviously two or three
alternative courses open before him; he is absolutely free to choose which
of them he pleases, and although someone who knew his nature thoroughly
well might feel almost certain what his choice would be, such knowledge on
his friend's part is in no sense a compelling force. But when he has
chosen, he has to go through with it and take the consequences; having
entered upon a particular path he may, in many cases, be forced to go on
for a very long time before he has any opportunity to turn aside. His
position is somewhat like that of a driver of a train; when he comes to a
junction he may have the points set either this way or that, and so can
pass on to whichever line he pleases, but when he has passed on to one of
them he is compelled to run on along the line which he has selected until
he reaches another set of points, where again an opportunity of choice is
offered to him."

But, interesting and wonderful as this phase of future-time clairvoyance
undoubtedly is, it pales before the fuller and more complete phases. And,
in the latter, we must look elsewhere for the explanation--or approach to
an explanation. The explanation of this higher form of future-time
clairvoyance must be looked for in a new conception of the nature and
meaning of time. It is difficult to approach this question without
becoming at once involved in technical metaphysical discussion. As an
example of this difficulty, I invite you to consider the following from
Sir Oliver Lodge, in his address to the British Association, at Cardiff,
several years ago. While what he says is very clear to the mind of a
person trained along these lines of subtle thought, it will be almost like
Greek to the average person. Sir Oliver Lodge said:

"A luminous and helpful idea is that time is but a relative mode of
regarding things; we progress through phenomena at a certain definite
pace, and this subjective advance we interpret in an objective manner, as
if events moved necessarily in this order and at this precise rate. But
that may be only one mode of regarding them. The events may be in some
sense of existence always, both past and future, and it may be we who are
arriving at them, not they which are happening. The analogy of a traveller
in a railway train is useful; if he could never leave the train nor alter
its pace he would probably consider the landscapes as necessarily
successive and be unable to conceive their co-existence * * * We perceive,
therefore, a possible fourth dimensional aspect about time, the
inexorableness of whose flow may be a natural part of our present
limitations. And if we once grasp the idea that past and future may be
actually existing, we can recognize that they may have a controlling
influence on all present action, and the two together may constitute the
'higher plane' or totality of things after which, as it seems to me, we
are impelled to seek, in connection with the directing of form or
determinism, and the action of living being consciously directed to a
definite and preconceived end."

Sir Oliver's illustration is somewhat akin to that of a person who sees a
moving-picture show for the first time, and does not know how it is
produced. To him it looks as if the events of the pictured story actually
were developing and happening in time, whereas, in reality the whole
picture is existing at one time. Its past, present and future is already
pictured, and may be seen by one who knows the secret and how to look for
the past or future scene; while, to the ordinary observer, the scene
progresses in sequence, the present being followed by something else which
is at this moment "in the future," and therefore, unknowable. To the
senses of the ordinary observer only the present is in existence; while,
in fact, the "future" is equally truly in existence at the same time,
although not evident to the senses of the observer. Think over this a
little, and let the idea sink into your mind--it may help you to
understand something concerning the mystery of future-time clairvoyance,
prevision, or second-sight.

Time, you know, is far more relative than we generally conceive it. It is
a scientific fact that a person in the dream state may cover years of
time in a dream that occupies only a few seconds of time. Persons have
nodded and awakened immediately afterwards (as proved by others present in
the room), and yet in that moment's time they have dreamed of long
journeys to foreign lands, great campaigns of war, etc. Moreover, a loud
sound (a pistol shot, for instance) which has awakened a sleeping person,
has also set into effect a dream-state train of circumstances,
constituting a long dream-state story which, after many events and
happenings, terminated in the shot of a firing-squad--and then the man
awoke. Now in this last mentioned case, not only has the dreamer
experienced events covering a long time, all in the space of a second of
time; but, also, the very sound which terminated the dream, also induced
it from the very beginning--the last thing caused the first things to
appear and proceed in sequence to the last! Persons under the influence of
chloroform, or "laughing gas," have similar experiences--often the first
sound heard at the moment of recovering consciousness seems to be the last
thing in a long dream which preceded it, though the long dream was really
caused by the final sound. Now, remember, that here not only did past,
present and future exist at the same moment of time; but, also, the future
caused the past and present to come into being.

On the physical plane, we have analogies illustrating this fact. It is
said that in every acorn rests and exists, in miniature, the form of the
future oak. And, some go so far as to say that the oak is the "ultimate
cause" of the acorn--that the idea of the oak caused the acorn to be at
all. In the same way, the "idea" of the man must be in the infant boy,
from the moment of birth, and even from the moment of conception.
But, let us pass on to the bold conception of the most advanced
metaphysicians--they have a still more dazzling explanation, let us listen
to it.

These occultists and metaphysicians who have thought long and deeply upon
the ultimate facts and nature of the universe, have dared to think that
there must exist some absolute consciousness--some absolute mind--which
must perceive the past, present and future of the universe as one
happening; as simultaneously and actively present at one moment of
absolute time. They reason that just as man may see as one happening of a
moment of his time some particular event which might appear as a year to
some minute form of life and mind--the microscopic creatures in a drop of
water, for instance; so that which seems as a year, or a hundred years, to
the mind of man may appear as the happening of a single moment of a higher
scale of time to some exalted Being or form of consciousness on a higher
plane. You remember that it is said that "a thousand years is but as a day
to the Lord;" and the Hindu Vedas tell us that "the creation, duration,
and destruction of the universe, is as but the time of the twinkling of an
eye to Brahman." I shall not proceed further along this line--I have given
you a very strong hint here; you must work it out for yourself, if you
feel so disposed. But there are certain consequences arising from this
ultimate universal fact, which I must mention before passing on.

The high occult teachings hold that there is a plane of the higher astral
world which may be said to carry a reflection of the Universal Mind--just
as a lake contains a reflection of the distant mountain. Well, then, the
clairvoyant vision at times is able to penetrate to the realm of that
astral reflecting medium, and see somewhat dimly what is pictured there.
As the future may be discerned in this reflected picture, by the
clairvoyant mind, we see how future-seeing, prevision, and second-sight
may be explained scientifically.

A writer has said: "On this plane, in some manner which down here is
totally inexplicable, the past, the present, and the future, are all there
existing simultaneously. One can only accept this fact, for its cause lies
in the faculty of that exalted plane, and the way in which this higher
faculty works is naturally quite incomprehensible to the physical brain.
Yet now and then one may meet with a hint that seems to bring us a trifle
nearer to a dim possibility of comprehension. When the pupil's
consciousness is fully developed upon this higher plane, therefore,
perfect prevision is possible to him, though he may not--nay, he certainly
will not--be able to bring the whole result of his sight through fully and
in order into his physical consciousness. Still, a great deal of clear
foresight is obviously within his power whenever he likes to exercise it;
and even when he is not exercising it, frequent flashes of foreknowledge
come through into his ordinary life, so that he often has an instantaneous
intuition as to how things will turn out."

The same writer says: "Short of perfect prevision we find that all degrees
of this type of clairvoyance exist, from the occasional vague premonitions
which cannot in any true sense be called sight at all, up to frequent and
fairly complete second-sight. The faculty to which this latter somewhat
misleading name has been given is an extremely interesting one, and would
well repay more careful and systematic study than has hitherto been given
to it. It is best known to us as a not infrequent possession of the
Scottish Highlanders, though it is by no means confined to them.
Occasional instances of it have appeared in almost every nation, but it
has always been commonest among mountaineers and men of lonely life. With
us in England it is often spoken of as if it were the exclusive appanage
of the Celtic race, but in reality it has appeared among similarly
situated peoples the world over, it is stated, for example, to be very
common among the Westphalian peasantry.

"Sometimes the second-sight consists of a picture clearly foreshowing some
coming event; more frequently, perhaps, the glimpse of the future is given
in some symbolical appearance. It is noteworthy that the events foreseen
are invariably unpleasant ones--death being the commonest of all; I do not
recollect a single instance in which the second-sight has shown anything
which was not of the most gloomy nature. It has a ghastly symbolism of
its own--a symbolism of shrouds and corpse-candles, and other funeral
horrors. In some cases it appears to be to a certain extent dependent upon
locality, for it is stated that inhabitants of the Isle of Skye who
possess the faculty often lose it when they leave the island, even though
it be only to cross to the mainland. The gift of such sight is sometimes
hereditary in a family for generations, but this is not an invariable
rule, for it often appears sporadically in one member of a family
otherwise free from its lugubrious influence.

"There may be still some people who deny the possibility of prevision, but
such denial simply shows their ignorance of the evidence on the subject.
The large number of authenticated cases leave no room for doubt as to the
fact, but many of them are of such a nature as to render a reasonable
explanation by no means easy to find. It is evident that the Ego possesses
a certain amount of previsional faculty, and if the events foreseen were
always of great importance, one might suppose that an extraordinary
stimulus had enabled him for that occasion only to make a clear impression
of what he saw upon his lower personality. No doubt that is the
explanation of many of the cases in which death or grave disaster is
foreseen, but there are a large number of instances on record to which it
does not seem to apply, since the events foretold are frequently trivial
and unimportant."

In the following chapter I shall present to your consideration some very
remarkable cases of future-time clairvoyance, prevision, or second-sight;
some of these are historical cases, and all are vouched for by the best
authorities. I quote these cases not merely for their own interesting
features, but also to give you an idea of how remarkable some of these
instances are; and also to give you a clear conception of the way in which
this form of clairvoyance tends to manifest itself.

Before passing on to these interesting cases, however, I wish to remind
you that in future-time clairvoyance, as well as in past-time
clairvoyance, the phenomenon may be manifested in many ways and according
to several methods. That is to say, that in future-time clairvoyance the
vision may come in the state of meditation or reverie; it may come along
the lines of psychometry, some associated object or person supplying the
connecting link; or, again, it may come as the result of crystal-gazing,
etc. This is as we might naturally expect, for this form of clairvoyance
is merely one special and particular phase of clairvoyance in general, and
of course, comes under the general laws and rules governing all
clairvoyant phenomena.

Future-time clairvoyance, prevision and second-sight may, like any other
form of clairvoyance, be developed and unfolded, by means of the same
rules and methods that I have already suggested to you in the preceding
lessons. It is all a matter of attention, application, patience, exercise
and practice. I may say, however, that the strong desire and wish for the
perception of future events, held firmly in mind during the practicing and
exercising, will tend to unfold and develop the clairvoyant faculties in
this particular direction. Strong desire, and earnest attention in the
desired direction, will do much to cultivate, develop and unfold any
psychic faculty.

Just as meditation and reverie about past times and things tend to develop
past-time clairvoyance, so will meditation and reverie about future time
and things tend to develop prevision and the seeing of future things.
This, indeed, is the very first step toward the attainment of this form of
clairvoyance. The attention clears the psychic path, over which the astral
faculties travel. In the astral, as on the physical, the rule is: always
look where you are going--look ahead on the path over which you wish to



Notwithstanding the difficulties in the way of an intelligent explanation
of the phenomena of future-time clairvoyance, second-sight, prevision,
etc., of which I have spoken in the preceding lesson, the human race has
always had a lively reminder of the existence of such phenomena; and the
records of the race have always contained many instances of the
manifestation thereof. Among all peoples, in all lands, in all times,
there have been noted remarkable instances of the power of certain persons
to peer into, and correctly report from, the mysterious regions of the
future. Passing from the traditional reports of the race, and the minor
instances known to almost every person, we find that the scientific
investigators of psychic phenomena have gathered together an enormous
array of well authenticated cases of this class. The reports of the
Society for Psychical research contain hundreds of such cases, which the
student may read and study with interest and profit.

It is not my intention to present a full history of the reports of this
character. Rather, I shall call your attention to a few striking cases, in
order to illustrate the phenomenon clearly and forcibly. There is such a
wealth of material of this kind that it embarrases one who wishes to
select from it. However, I shall do the best I can in that direction.
Following, to commence with, I give you extracts from a well known case
reported by a prominent member of the Theosophical Society, which has
attracted much attention. It was related to this person by one of the
actors in the scene. It happened in India. A party of English army
officers was entering a dense jungle. Then follows the story, as below:

"We plunged into the jungle, and had walked on for about an hour without
much success, when Cameron, who happened to be next to me, stopped
suddenly, turned pale as death, and, pointing straight before him, cried
in accents of horror: 'See! see! merciful heavens, look there!' 'Where?
what? what is it?' we all shouted confusedly, as we rushed up to him, and
looked around in expectation of encountering a tiger--a cobra--we hardly
knew what, but assuredly something terrible, since it had been sufficient
to cause such evident emotion in our usually self-contained comrade. But
neither tiger nor cobra was visible--nothing but Cameron pointing with
ghastly haggard face and starting eyeballs at something we could not see.

"'Cameron! Cameron!' cried I, seizing his arm, 'for heavens sake speak!
What is the matter?' Scarcely were the words out of my mouth when a low
but very peculiar sound struck upon my ear, and Cameron, dropping his
pointing hand, said in a hoarse, strained voice, 'There! you heard it?
Thank God it's over!' and fell to the ground insensible. There was a
momentary confusion while we unfastened his collar, and I dashed in his
face some water which I fortunately had in my flask, while another tried
to pour brandy between his clenched teeth; and under cover of it I
whispered to the man next to me (one of our greatest skeptics, by the
way), 'Beauchamp, did you hear anything?' 'Why, yes,' he replied, 'a
curious sound, very; a sort of crash or rattle far away in the distance,
yet very distinct; if the thing were not utterly impossible, I could have
sworn that it was the rattle of musketry.' 'Just my impression,' murmured
I; 'but hush! he is recovering.'

"In a minute or two he was able to speak feebly, and began to thank us and
apologize for giving trouble; and soon he sat up, leaning against a tree,
and in a firm, though low voice said: 'My dear friends, I feel that I owe
you an explanation of my extraordinary behavior. It is an explanation that
I would fain avoid giving; but it must come some time, and so may as well
be given now. You may perhaps have noticed that when during our voyage you
all joined in scoffing at dreams, portents and visions, I invariably
avoided giving any opinion on the subject. I did so because, while I had
no desire to court ridicule or provoke discussion, I was unable to agree
with you, knowing only too well from my own dread experience that the
world which men agree to call that of the supernatural is just as real
as--nay, perhaps even more real than--this world we see about us. In other
words, I, like many of my countrymen, am cursed with the gift of
second-sight--that awful faculty which foretells in vision calamities
that are shortly to occur.

"'Such a vision I had just now, and its exceptional horror moved me as you
have seen. I saw before me a corpse--not that of one who has died a
peaceful, natural death, but that of the victim of some terrible accident;
a ghastly, shapeless mass, with a face swollen, crushed, unrecognizable. I
saw this dreadful object placed in a coffin, and the funeral service
performed over it. I saw the burial-ground, I saw the clergyman: and
though I had never seen either before, I can picture both perfectly in my
mind's eye now; I saw you, myself, Beauchamp, all of us and many more,
standing round as mourners; I saw the soldiers raise their muskets after
the service was over; I heard the volley they fired--and then I knew no
more.' As he spoke of that volley of musketry I glanced across with a
shudder at Beauchamp, and the look of stony horror on that handsome
skeptic's face was not to be forgotten."

Omitting the somewhat long recital of events which followed, I would say
that later in the same day the party of young officers and soldiers
discovered the body of their commanding officer in the shocking condition
so vividly and graphically described by young Cameron. The story proceeds
as follows:

"When, on the following evening, we arrived at our destination, and our
melancholy deposition had been taken down by the proper authorities,
Cameron and I went out for a quiet walk, to endeavor with the assistance
of the soothing influence of nature to shake off something of the gloom
which paralyzed our spirits. Suddenly he clutched my arm, and, pointing
through some rude railings, said in a trembling voice, 'Yes, there it is!
that is the burial-ground of yesterday.' And, when later on we were
introduced to the chaplain of the post, I noticed, though my friends did
not, the irrepressible shudder with which Cameron took his hand, and I
knew that he had recognized the clergyman of his vision."

The story concludes with the statement that in all the little details, as
well as the main points, the scene at the burial of the commanding officer
corresponded exactly with the vision of Cameron. This story brings out the
fact that the Scotch people are especially given to manifestations of
second-sight--particularly the Highlanders or mountain people of that
land. It is hard to find a Scotchman, who, in his heart, does not believe
in second-sight, and who has not known of some well authenticated instance
of its manifestation. In other lands, certain races, or sub-races, seem to
be specially favored (or cursed, as Cameron asserted) with this power. It
will be noticed, usually, that such people dwell, or have dwelt in the
highlands or mountains of their country. There seems to be something in
the mountains and hills which tends to develop and encourage this power in
those dwelling among them. The story is also remarkable in the fact that
the impression was so strong in the mind of Cameron that it actually
communicated itself by clairaudience to those near to him--this is quite
unusual, though not without correspondence in other cases. Otherwise, the
case is merely a typical one, and may be duplicated in the experience of
thousands of other men and women.

George Fox, the pioneer Quaker, had this faculty well developed, and
numerous instances of its manifestation by him are recorded. For instance,
he foretold the death of Cromwell, when he met him riding at Hampton
Court; he said that he felt "a waft of death" around and about Cromwell;
and Cromwell died shortly afterwards. Fox also publicly foretold the
dissolution of the Rump Parliament of England; the restoration of Charles
II; and the Great Fire of London--these are historical facts, remember.
For that matter, history contains many instances of this kind: the
prophecy of Caesar's death, and its further prevision by his wife, for
instance. The Bible prophecies and predictions, major and minor, give us
semi-historical instances.

A celebrated historical instance of remarkable second-sight and prevision,
is that of Cazotte, whose wonderful prediction and its literal fulfilment
are matters of French history. Dumas has woven the fact into one of his
stories, in a dramatic manner--but even so he does not make the tale any
more wonderful than the bare facts. Here is the recital of the case by La
Harpe, the French writer, who was a personal witness of the occurrence,
and whose testimony was corroborated by many others who were present at
the time. La Harpe says:

"It appears as but yesterday, and yet, nevertheless, it was at the
beginning of the year 1788. We were dining with one of our brethren at the
Academy--a man of considerable wealth and genius. The conversation became
serious; much admiration was expressed on the revolution in thought which
Voltaire had effected, and it was agreed that it was his first claim to
the reputation he enjoyed. We concluded that the revolution must soon be
consummated; that it was indispensible that superstition and fanaticism
should give way to philosophy, and we began to calculate the probability
of the period when this should be, and which of the present company should
live to see it. The oldest complained that they could scarcely flatter
themselves with the hope; the younger rejoiced that they might entertain
this very probable expectation; and they congratulated the Academy
especially for having prepared this great work, and for having been the
rallying point, the centre, and the prime mover of the liberty of thought.

"One only of the guests had not taken part in all the joyousness of this
conversation, and had even gently and cheerfully checked our splendid
enthusiasm. This was Cazotte, an amiable and original man, but unhappily
infatuated with the reveries of the illumaniti. He spoke, and with the
most serious tone, saying: 'Gentleman, be satisfied; you will all see this
great and sublime revolution, which you so much desire. You know that I am
a little inclined to prophesy; I repeat, you will see it,' He was answered
by the common rejoinder: 'One need not be a conjuror to see that.' He
answered: 'Be it so; but perhaps one must be a little more than conjuror
for what remains for me to tell you. Do you know what will be the
consequences of this revolution--what will be the consequence to all of
you, and what will be the immediate result--the well-established
effect--the thoroughly recognized consequences to all of you who are here

"'Ah' said Condorcet, with his insolent and half-suppressed smile, 'let us
hear--a philosopher is not sorry to encounter a prophet--let us hear!'
Cazotte replied: 'You, Monsier de Condorcet--you will yield up your last
breath on the floor of a dungeon; you will die from poison, which you will
have taken in order to escape from execution--from poison which the
happiness of that time will oblige you to carry about your person. You,
Monsieur de Chamfort, you will open your veins with twenty-two cuts of a
razor, and yet will not die till some months afterward.' These personages
looked at each other, and laughed again. Cazotte continued: 'You, Monsieur
Vicq d'Azir, you will not open your own veins, but you will cause yourself
to be bled six times in one day, during a paroxysm of the gout, in order
to make more sure of your end, and you will die in the night.'

"Cazotte went on: 'You, Monsieur de Nicolai, you will die on the scaffold;
you, Monsieur Bailly, on the scaffold; you, Monsieur de Malesherbes, on
the scaffold. 'Ah, God be thanked,' exclaimed Roucher, 'and what of I?'
Cazotte replied: 'You? you also will die on the scaffold.' 'Yes,' replied
Chamfort, 'but when will all this happen?' Cazotte answered: 'Six years
will not pass over, before all that I have said to you shall be
accomplished.' Here I (La Harpe) spoke, saying: 'Here are some astonishing
miracles, but you have not included me in your list.' Cazotte answered me,
saying: 'But you will be there, as an equally extraordinary miracle; you
will then be a Christian!' Vehement exclamations on all sides followed
this startling assertion. 'Ah!' said Chamfort, 'I am conforted; if we
shall perish only when La Harpe shall be a Christian, we are immortal;'

"Then observed Madame la Duchesse de Grammont: 'As for that, we women, we
are happy to be counted for nothing in these revolutions: when I say for
nothing, it is not that we do not always mix ourselves up with them a
little; but it is a received maxim that they take no notice of us, and of
our sex.' 'Your sex, ladies' said Cazotte, 'your sex will not protect you
this time; and you had far better meddle with nothing, for you will be
treated entirely as men, without any difference whatever.' 'But what,
then, are you really telling us of Monsieur Cazotte? You are preaching to
us the end of the world.' 'I know nothing on that subject; but what I do
know is, that you Madame la Duchesse, will be conducted to the scaffold,
you and many other ladies with you, in the cart of the executioner, and
with your hands tied behind your backs. 'Ah! I hope that in that case, I
shall at least have a carriage hung in black.' 'No, madame; higher ladies
than yourself will go, like you, in the common car, with their hands tied
behind them.' 'Higher ladies! what! the princesses of the blood?' 'Yea,
and still more exalted personages!' replied Cazotte.

"Here a sensible emotion pervaded the whole company, and the countenance
of the host was dark and lowering--they began to feel that the joke was
becoming too serious. Madame de Grammont, in order to dissipate the cloud,
took no notice of the reply, and contented herself with saying in a
careless tone: 'You see, that he will not leave me even a confessor!' 'No,
madame!' replied Cazotte, 'you will not have one--neither you, nor any one
besides. The last victim to whom this favor will be afforded will be--'
Here he stopped for a moment. 'Well! who then will be the happy mortal to
whom this prerogative will be given?' Cazotte replied: 'It is the only one
which he will have then retained--and that will be the King of France!'"
This last startling prediction caused the company to disband in something
like terror and dismay, for the mere mention of such thing was akin to

The amazing sequel to this strange story is that within the six years
allotted by the prophecy, every detail thereof was verified absolutely.
The facts are known to all students of the French Revolution, and may be
verified by reference to any history of that terrible period. To
appreciate the startling nature of the prophecy when made, one needs but
to be acquainted with the position and characteristics of the persons
whose destinies were foretold. This celebrated instance of highly advanced
future-time clairvoyance, or prevision, has never been equalled. The
reason, perhaps, is that Cazotte indeed was an advanced and highly
developed occultist--the account mentions this, you will notice. This
class of persons very seldom prophecy in this way, for reasons known to
all occultists. The ordinary cases recorded are those in which the
manifestation is that of a person of lesser powers and less perfect

Advanced occultists know the danger of a careless use of this power. They
know that (omitting other and very important reasons) such revelations
would work a terrible effect upon the minds of persons not sufficiently
well balanced to stand the disclosure. Moreover, they know that if the
average person knew the principal details of his future life on earth,
then he would lose interest in it--it would become stale and would lose
the attraction of the unknown. In such a case, the pleasant things to come
would lose their attractiveness by reason of having been dwelt on so long
that their flavor was lost; and the unpleasant things would become
unbearable by reason of the continual anticipation of them. We are apt to
discount our pleasures by dwelling too much upon them in anticipation;
and, as we all know, the dread of a coming evil often is worse than the
thing itself--we suffer a thousand pangs in anticipation to one in
reality. But, as I have intimated, there are other, and still more serious
reasons why the advanced occultists do not indulge in public prophecies
of this kind. It is probable that Cazotte decided to, and was permitted
to, make his celebrated prophecy for some important occult reason of which
La Harpe had no knowledge--it doubtless was a part of the working out of
some great plan, and it may have accomplished results undreamed of by us.
At any rate, it was something very much out of the; ordinary, even in the
case of advanced occultists and masters of esoteric knowledge.

Another case which has a historic value is the well-known case concerning
the assassination of Spencer Perceval, the Chancellor of the Exchequer, in
England, which occurred in the lobby of the House of Commons. The persons
who have a knowledge of the case report that some nine days before the
tragic occurrence a Cornish mine manager, named John Williams, had a
vision, three times in succession, in which he saw a small man, dressed in
a blue coat and white waistcoat, enter the lobby of the House of Commons;
whereupon another man, dressed in a snuff-colored coat, stepped forward,
and, drawing a pistol from an inside pocket fired at and shot the small
man, the bullet lodging in the left breast. In the vision, Williams turned
and asked some bystander the name of the victim; the bystander replied
that the stricken man was Mr. Spencer Perceval, the Chancellor of the
Exchequer. The valuable feature of the case, from a scientific standpoint,
lies in the fact that Williams was very much impressed by his
thrice-repeated vision, and was greatly disturbed thereby. His anxiety
was so great that he spoke of the matter to several friends, and asked
them whether it would not be well for him to go to London for the purpose
of warning Mr. Perceval. His friends ridiculed the whole matter, and
persuaded him to give up the idea of visiting London for the purpose
named. Those who had a knowledge of the vision were greatly startled and
shocked when several days afterward the assassination occurred, agreeing
in perfect detail with the vision of the Cornishman. The case, vouched for
as it was by a number of reliable persons who had been consulted by
Williams, attracted much attention at the time, and has since passed into
the history of remarkable instances of prevision.

In some cases, however, the prevision seems to come as a warning, and in
many cases the heeding of the warning has prevented the unpleasant
features from materializing as seen in the vision. Up to the point of the
action upon the warning the occurrence agree perfectly with the
vision--but the moment the warned person acts so as to prevent the
occurrence, the whole train of circumstances is broken. There is an occult
explanation of this, but it is too technical to mention at this place.

What is known to psychic researchers as "the Hannah Green case" is of this
character. This story, briefly, is that Hannah Green, a housekeeper of
Oxfordshire, dreamt that she, having been left alone in the house of a
Sunday evening, heard a knock at the door. Opening the door she found a
tramp who tried to force his way into the house. She struggled to prevent
his entrance, but he struck her with a bludgeon and rendered her
insensible, whereupon he entered the house and robbed it. She related the
vision to her friends, but, as nothing happened for some time, the matter
almost passed from her mind. But, some seven years afterward, she was left
in charge of the house on a certain Sunday evening; during the evening she
was startled by a sudden knock at the door, and her former vision was
recalled to her memory quite vividly. She refused to go to the door,
remembering the warning, but instead went up to a landing on the stair and
looked out the window, she saw at the door the very tramp whom she had
seen in the vision some seven years before, armed with a bludgeon and
striving to force an entrance into the house. She took steps to frighten
away the rascal, and she was saved from the unpleasant conclusion of her
vision. Many similar cases are recorded.

In some cases persons have been warned by symbols of various kinds; or
else have had prevision in the same way. For instance, many cases are
known in which the vision is that of the undertaker's wagon standing
before the door of the person who dies sometime afterward. Or, the person
is visioned clad in a shroud. The variations of this class are
innumerable. Speak to the average dweller in the highlands of Scotland, or
certain counties in Ireland, regarding this--you will be furnished with a
wealth of illustrations and examples.

This phase of the general subject of clairvoyance is very fascinating to
the student and investigator, and is one in which the highest psychic or
astral powers of sensing are called into play. In fact, as I have said,
there is here a reflection of something very much higher than the astral
or psychic planes of being. The student catches a glimpse of regions
infinitely higher and grander. He begins to realize at least something of
the existence of that Universal Consciousness "in which we live, and move,
and have our being;" and of the reality of the Eternal Now, in which past,
present and future are blended as one fact of infinite consciousness. He
sees the signboard pointing to marvelous truths!



There is much confusion existing in the minds of the average students of
occultism concerning the distinction between astral visioning by means of
the astral senses in clairvoyance, and the visioning of the astral senses
during the travels of the astral body away from the physical body. There
is such a close connection between the two several phases of occult
phenomena that it is easy to mistake one for the other; in fact, there is
often such a blending of the two that it is quite difficult to distinguish
between them. However, in this lesson I shall endeavor to bring out the
characteristics of astral body visioning, that the student may learn to
distinguish them from those of the ordinary clairvoyant astral visioning,
and recognize them when he experiences them.

The main points of distinction are these: When visioning clairvoyantly by
means of the astral senses, as described in the preceding chapters of this
book, the clairvoyant usually perceives the scene, person or event as a
picture on a flat surface. It is true that there is generally a perfect
perspective, similar to that of a good stereoscopic view, or that of a
high-grade moving picture photograph--the figures "stand out," and do not
appear "flat" as in the case of an ordinary photograph; but still at the
best it is like looking at a moving picture, inasmuch as the whole scene
is all in front of you. Visioning in the astral body, on the contrary,
gives you an "all around" view of the scene. That is to say, in such case
you see the thing just as you would were you there in your physical
body--you see in front of you; on the sides of you, out of the corner of
your eye; if you turn your head, you may see in any direction; and you may
turn around and see what is happening behind you. In the first case you
are merely gazing at an astral picture in front of you; while in the
second place you are ACTUALLY THERE IN PERSON.

There are some limitations to this "seeing all around" when in the astral
body, however, which I should note in passing. For instance, if when in
the astral body you examine the akashic records of the past, or else peer
into the scenes of the future, you will see these things merely as a
picture, and will not be conscious of being present personally in the
scene. (An apparent exception is to be noted here, also, viz., if your
past-time visioning includes the perception of yourself in a former
incarnation, you may be conscious of living and acting in your former
personality; again, if you are psychometrizing from fossil remains, or
anything concerned with a living creature of the past, you may "take on"
the mental or emotional conditions of that creature, and seem to sense
things from the inside, rather than from the outside. This, of course, is
also a characteristic of the ordinary clairvoyant vision of the past.) But
when, in the astral body, you perceive a present-time scene in space, you
are, to all intents and purposes, an actual participant--you are actually
present at the place and time. The sense of "being actually present in
the body" is the leading characteristic of the astral body visioning, and
distinguishes it from the "picture seeing" sensing of ordinary
clairvoyance. This is stating the matter is as plain and simple form as is
possible, ignoring many technical details and particulars.

You, being a student of occultism, of course know that the astral body is
a fine counterpart of the physical body, composed of a far more subtle
form of substance than is the latter, that under certain conditions you
may travel in your astral body, detached from your physical body (except
being connected with it with a slender astral cord, bearing a close
resemblance to the umbilical cord which connects the newborn babe with the
placenta in the womb of its mother), and explore the realms of the astral
plane. This projection of the astral body, as a rule, occurs only when the
physical body is stilled in sleep, or in trance condition. In fact, the
astral body frequently is projected by us during the course of our
ordinary sleep, but we fail to remember what we have seen in our astral
journeys, except, occasionally, dim flashes of partial recollection upon
awakening. In some cases, however, our astral visioning is so distinct and
vivid, that we awaken with a sense of having had a peculiar experience,
and as having actually been out of the physical body at the time.

In some cases, the person traveling in the astral is able to actually take
part in the distant scene, and may, under certain circumstances actually
materialize himself so as to be seen by persons in their physical bodies.
I am speaking now, of course, of the untrained person. The trained and
developed occultist, of course, is able to do these things deliberately
and consciously, instead of unconsciously and without intention as in the
case of the ordinary person. I shall quote here from another writer on the
subject, whose point of view, in connection with my own, may serve to
bring about a clear understanding in the mind of the student--it is always
well to view any subject from as many angles as possible. This writer

"We enter here upon an entirely new variety of clairvoyance, in which the
consciousness of the seer no longer remains in or closely connected with
his physical body, but is definitely transferred to the scene which he is
examining. Though it has no doubt greater dangers for the untrained seer
than either of the other methods, it is yet quite the most satisfactory
form of clairvoyance open to him. In this case, the man's body is either
asleep or in a trance, and its organs are consequently not available for
use while the vision is going on, so that all description of what is seen,
and all questioning as to further particulars, must be postponed until the
wanderer returns to this plane. On the other hand, the sight is much
fuller and more perfect; the man hears as well as sees everything which
passes before him, and can move about freely at will within the very wide
limits of the astral plane. He has also the immense advantage of being
able to take part, as it were, in the scenes which come before his
eyes--of conversing at will with various entities on the astral plane, and
from whom so much information that is curious and interesting may be
obtained. If in addition he can learn how to materialize himself (a matter
of no great difficulty for him when once the knack is acquired), he will
be able to take part in physical events or conversations at a distance,
and to show himself to an absent friend at will.

"Again, he will have the additional power of being able to hunt about for
what he wants. By means of the other varieties of clairvoyance, for all
practical purposes he may find a person or place only when he is already
acquainted with it; or, when he is put en rapport with it by touching
something physically connected with it, as in psychometry. By the use of
the astral body, however, a man can move about quite freely and rapidly in
any direction, and can (for example) find without difficulty any place
pointed out upon a map, without either any previous knowledge of the spot
or any object to establish a connection with it. He can also readily rise
high into the air so as to gain a bird's eye view of the country which he
is examining, so as to observe its extent, the contour of its coastline,
or its general character. Indeed, in every way his power and freedom are
far greater when he uses this method than they are in any of the lesser
forms of clairvoyance."

In many well authenticated cases, we may see that the soul of a dying
person, one whose physical end is approaching, visits friends and
relatives in the astral body, and in many cases materializes and even
speaks to them. In such cases the dying person accomplishes the feat of
astral manifestation without any special occult knowledge; the weakened
links between the physical and the higher phases of the soul render the
temporary passing-out comparatively easy, and the strong desire of the
dying person furnishes the motive power necessary. Such visits, however,
are often found to be merely the strongly charged thought of the dying
person, along the lines of telepathy, as I have previously explained to
you. But in many cases there can be no doubt that the phenomenon is a
clear case of astral visitation and materialization.

The records of the Society for Psychical Research contain many instances
of this kind; and similar instances are to be found in other records of
psychical research. I shall quote a few of these cases for you, that you
may get a clear idea of the characteristics thereof. Andrew Lang, an
eminent student and investigator along the lines of the psychic and
occult, gives us the following case, of which he says, "Not many stories
have such good evidence in their favor." The story as related by Mr. Lang
in one of his books is as follows:

"Mary, the wife of John Goffe of Rochester, being afflicted with a long
illness, removed to her father's house at West Mailing, about nine miles
from her own. The day before her death she grew very impatiently desirous
to see her two children, whom she had left at home to the care of a
nurse. She was too ill to be moved, and between one and two o'clock in the
morning she fell into a trance. One widow, Turner, who watched with her
that night, says that her eyes were open and fixed, and her jaw fallen.
Mrs. Turner put her hand to her mouth, but could perceive no breath. She
thought her to be in a fit, and doubted whether she were dead or alive.
The next morning the dying woman told her mother that she had been at home
with her children, saying, 'I was with them last night when I was asleep.'

"The nurse at Rochester, widow Alexander by name, affirms that a little
before two o'clock that morning she saw the likeness of the said Mary
Goffe come out of the next chamber (where the elder child lay in a bed by
itself), the door being left open, and stood by her bedside for about a
quarter of an hour; the younger child was there lying by her. Her eyes
moved and her mouth went, but she said nothing. The nurse, moreover says
that she was perfectly awake; it was then daylight, being one of the
longest days of the year. She sat up in bed and looked steadfastly on the
apparition. In that time she heard the bridge clock strike two, and a
while after said: 'In the name of the Father, Son and Holy Ghost, what art
thou?' Thereupon the apparition removed and went away; she slipped out of
her clothes and followed, but what became on't she cannot tell."

In the case just mentioned, Mr. Lang states that the nurse was so
frightened that she was afraid to return to bed. As soon as the neighbors
were up and about she told them of what she had seen; but they told her
that she had been dreaming. It was only when, later on, news came of what
had happened at the other end of the line--the bedside of the dying woman,
that they realized just what had happened.

In a work by Rev. F.G. Lee, there are several other cases of this kind
quoted, all of which are stated by Mr. Lee to be thoroughly well
authenticated. In one of the cases a mother, when dying in Egypt, appears
to her children in Torquay, and is clearly seen in broad daylight by all
five children and also by the nursemaid. In another, a Quaker lady dying
at Cockermouth is clearly seen and recognized in daylight by her three
children at Seattle, the remainder of the story being almost identical
with that of the Goffe case just quoted.

In the records of the Society for Psychical Research, the following case
appears, the person reporting it being said to be of good character and
reputation for truthfulness and reliability. The story is as follows: "One
morning in December, 1836, A. had the following dream, or he would prefer
to call it, revelation. He found himself suddenly at the gate of Major
N.M.'s avenue, many miles from his home. Close to him was a group of
persons, one of whom was a woman with a basket on her arm, the rest were
men, four of whom were tenants of his own, while the others were unknown
to him. Some of the strangers seemed to be assaulting H.W., one of his
tenants, and he interfered. A. says, 'I struck violently at the man on my
left, and then with greater violence at the man's face on my right.
Finding, to my surprise, that I had not knocked down either, I struck
again and again with all the violence of a man frenzied at the sight of my
poor friend's murder. To my great amazement I saw my arms, although
visible to my eye, were without substance, and the bodies of the men I
struck at and my own came close together after each blow, through the
shadowy arms I struck with. My blows were delivered with more extreme
violence than I ever think I exerted, but I became painfully convinced of
my incompetency. I have no consciousness of what happened after this
feeling of unsubstantiality came upon me.'

"Next morning, A. experienced the stiffness and soreness of violent bodily
exercise, and was informed by his wife that in the course of the night he
had much alarmed her by striking out again and again in a terrific manner,
'as if fighting for his life.' He, in turn, informed her of his dream, and
begged her to remember the names of those actors in it who were known to
him. On the morning of the following day (Wednesday) A. received a letter
from his agent, who resided in the town close to the scene of the dream,
informing him that his tenant had been found on Tuesday morning at Major
N.M.'s gate, speechless and apparently dying from a fracture of the
skull, and that there was no trace of the murderers.

"That night A. started for the town, and arrived there on Thursday
morning. On his way to a meeting of magistrates, he met the senior
magistrate of that part of the country, and requested him to give orders
for the arrest of the three men whom, besides H.W., he had recognized in
his dream, and to have them examined separately. This was at once done.
The three men gave identical accounts of the occurrence, and all named the
woman who was with them. She was then arrested and gave precisely similar
testimony. They said that between eleven and twelve on the Monday night
they had been walking homewards altogether along the road, when they were
overtaken by three strangers, two of whom savagely assaulted H.W., while
the other prevented his friends from interfering. H.W. did not die, but
was never the same man afterwards; he subsequently emigrated."

Stead, the English editor and psychical researcher, relates the following
case, which he accepts as truthful and correct, after careful
investigation of the circumstances and of the character and reputation of
the person relating it. The story proceeds as follows:

"St. Eglos is situated about ten miles from the Atlantic, and not quite so
far from the old market town of Trebodwina. Hart and George Northey were
brothers, and from childhood their lives had been marked by the strongest
brotherly affection. Hart and George Northey had never been separated
from their birth until George became a sailor, Hart meantime joining his
father in business. On the 8th of February, 1840, while George Northey's
ship was lying in port at St. Helena, he had the following strange dream:

"Last night I dreamt that my brother was at Trebodwina Market, and that I
was with him, quite close by his side, during the whole of the market
transactions. Although I could see and hear which passed around me, I felt
sure that it was not my bodily presence which thus accompanied him, but my
shadow or rather my spiritual presence, for he seemed quite unconscious
that I was near him. I felt that my being thus present in this strange way
betokened some hidden danger which he was destined to meet, and which I
know my presence could not avert, for I could not speak to warn him of his

The story then proceeds to relate how Hart collected considerable money at
Trebodwina Market, and then started to ride homeward. George tells what
happened to his brother on the way, as follows:

"My terror gradually increased as Hart approached the hamlet of Polkerrow,
until I was in a perfect frenzy, frantically desirous, yet unable to warn
my brother in some way and prevent him from going further. I suddenly
became aware of two dark shadows thrown across the road. I felt that my
brother's hour had come, and I was powerless to aid him! Two men appeared,
whom I instantly recognized as notorious poachers who lived in a lonely
wood near St. Eglos. They wished him 'Good night, mister!' civilly
enough. He replied, and entered into conversation with them about some
work he had promised them. After a few minutes they asked him for some
money. The elder of the two brothers, who was standing near the horse's
head, said: 'Mr. Northey, we know you have just come from Trebodwina
Market with plenty of money in your pockets; we are desperate men, and you
bean't going to leave this place until we've got that money; so hand
over!' My brother made no reply except to slash at him with the whip, and
spur the horse at him.

"The younger of the ruffians instantly drew a pistol, and fired. Hart
dropped lifeless from the saddle, and one of the villains held him by the
throat with a grip of iron for some minutes, as thought to make assurance
doubly sure, and crush out any particle of life my poor brother might have
left. The murderers secured the horse to a tree in the orchard, and,
having rifled the corpse, they dragged it up the stream, concealing it
under the overhanging banks of the water-course. Then they carefully
covered over all marks of blood on the road, and hid the pistol in the
thatch of a disused hut close to the roadside; then, setting the horse
free to gallop home alone, they decamped across the country to their own

The story then relates how George Northey's vessel left St. Helena the
next day after the dream, and reached Plymouth in due time. George carried
with him a very vivid recollection of his vision on the return voyage,
and never doubted for an instant that his brother had been actually
murdered in the manner and by the persons named, as seen in the vision. He
carried with him the determination to bring the villains to justice and
was filled with the conviction that through his efforts retribution would
fall upon the murderers.

In England, justice was at work--but the missing link was needed. The
crime aroused universal horror and indignation, and the authorities left
nothing undone in the direction of discovering the murderers and bringing
them to justice. Two brothers named Hightwood were suspected, and in their
cottage were found blood-stained garments. But no pistol was found,
although the younger brother admitted having owned but lost one. They were
arrested and brought before the magistrates. The evidence against them was
purely circumstantial, and not any too strong at that; but their actions
were those of guilty men. They were committed for trial. Each confessed,
in hopes of saving his life and obtaining imprisonment instead. But both
were convicted and sentenced to be hanged. There was doubt in the minds of
some, however, about the pistol. The story continues:

"Before the execution, George Northey arrived from St. Helena, and
declared that the pistol was in the thatch of the old cottage close by the
place where they had murdered Hart Northey, and where they had hid it.
'How do you know?' he was asked. George replied: 'I saw the foul deed
committed in a dream I had the night of the murder, when at St. Helena.'
The pistol was found, as George Northey had predicted, in the thatch of
the ruined cottage." Investigation revealed that the details of the crime
were identical with those seen in the vision.

It is a fact known to all occultists that many persons frequently travel
in the astral body during sleep; and in many cases retain a faint
recollection of some of the things they have seen and heard during their
travels in the astral. Nearly everyone knows the experience of waking up
in the morning feeling physically tired and "used up;" in some cases a dim
recollection of walking or working during the dream being had. Who among
us has not had the experience of "walking on the air," or in the air,
without the feet touching the ground, being propelled simply by the effort
of the will? And who of us has had not experienced that dreadful--"falling
through space" sensation, in dreams, with the sudden awakening just before
we actually struck earth? And who has not had the mortifying dream
experience of walking along the street, or in some public place, and being
suddenly overcome by the consciousness that we were in our night-clothes,
or perhaps without any clothing at all? All of these things are more or
less distorted recollection of astral journeyings.

But while these dream excursions in the astral are harmless, the conscious
"going out in the astral" is not so. There are many planes of the astral
into which it is dangerous and unpleasant for the uninstructed person to
travel; unless accompanied by a capable occultist as guide. Therefore, I
caution all students against trying to force development in that
direction. Nature surrounds you with safeguards, and interposes obstacles
for your own protection and good. Do not try to break through these
obstacles without knowledge of what you are doing. "Fools rush in where
angels fear to tread," remember; and "a little learning is a dangerous
thing." When you have reached the stage of development in which it will be
safe for you to undertake conscious astral explorations, then will your
guide be at hand, and the instruction furnished you by those capable of
giving it to you. Do not try to break into the astral without due
preparation, and full knowledge, lest you find yourself in the state of
the fish who leaped out of the water onto the banks of the stream. Your
dream trips are safe; they will increase in variety and clearness, and you
will remember more about them--all this before you may begin to try to
consciously "go out into the astral" as do the occultists. Be content to
crawl before you may walk. Learn to add, multiply, subtract and divide,
before you undertake the higher mathematics, algebra, geometry, etc., of



There are several phases of astral phenomena other than those mentioned in
the preceding chapters, which it will be better for the student to become
acquainted with in order to round out his general knowledge of the
subject, although the manifestations are comparatively rare, and not so
generally recognized in works on this subject.

One of the first of these several phases of astral phenomena is that which
may be called Thought-Form Projection. This manifestation comes in the
place on the psychic scale just between ordinary clairvoyance on the one
hand, and astral body projection on the other. It has some of the
characteristics of each, and is often mistaken for one or the other of
these phases.

To understand this phenomena, the student should know something regarding
the fact that thought frequently takes on astral form, and that these
manifestations are known as thought-forms. I have spoken of these in some
of the preceding lessons. The ordinary thought-form is quite simple, as a
rule, and does not bear any particular resemblance to the sender thereof.
But in some cases a person may, consciously or unconsciously, strongly and
clearly think of himself as present at some other place, and thus actually
create a thought-form of himself at that place, which may be discerned by
those having clairvoyant vision. Moreover, this thought-form of himself
is connected psychically with himself and affords a channel of psychic
information for him. As a rule these thought-forms are only projected by
those who have trained their minds and will along occult lines; but
occasionally under the stress of strong emotion or desire an ordinary
person may focus his psychic power to such an extent that the phenomena is

Here I will quote from an English investigator of astral phenomena, who
has had much experience on that plane. He says: "All students are aware
that thought takes form, at any rate upon its own plane, and in the
majority of cases upon the astral plane also; but it may not be so
generally known that if a man thinks strongly of himself as present at any
given place, the form assumed by that particular thought will be a
likeness of the thinker himself, which will appear at the place in
question. Essentially this form must be composed of the matter of the
mental plane, but in very many cases it would draw round itself matter of
the astral plane also, and so would approach much nearer to visibility.
There are, in fact, many instances in which it has been seen by the person
thought of--most probably by means of the unconscious influence emanating
from the original thinker. None of the consciousness of the thinker would,
however, be included within this thought-form. When once sent out from
him, it would normally be a quite separate entity--not indeed absolutely
unconnected with its maker, but practically so as far as the possibility
of receiving any impression through it is concerned.

"This type of clairvoyance consists, then, in the power to retain so much
connection with and so much hold over a newly-created thought-form as will
render it possible to receive impressions by means of it. Such impressions
as were made upon the form would in this case be transmitted to the
thinker--not along an astral telegraph line, but by a sympathetic
vibration. In a perfect case of this kind of clairvoyance it is almost as
though the seer projected a part of his consciousness into the
thought-form, and used it as a kind of outpost, from which observation was
possible. He sees almost as well as he would if he himself stood in the
place of his thought-form. The figures at which he is looking will appear
to him as of life-size and close to hand, instead of tiny and at a
distance as in the case of some other forms of clairvoyance; and he will
find it possible to shift his point of view if he wishes to do so.
Clairaudience is perhaps less frequently associated with this type of
clairvoyance than with the others, but its place is to some extent taken
by a kind of mental perception of the thoughts and intentions of those who
are seen.

"Since the man's consciousness is still in the physical body, he will be
able (even when exercising this faculty) to hear and to speak, in so far
as he can do this without any distraction of his attention. The moment
that the intentness of his thought fails, the whole vision is gone, and he
will have to construct a fresh thought-form before he can resume it.
Instances in which this kind of sight is possessed with any degree of
perfection by untrained people are naturally rarer than in the other types
of clairvoyance, because the capacity for mental control required, and the
generally finer nature of the forces employed."

I may mention that this particular method is frequently employed by
advanced occultists of all countries, being preferred for various reasons.
Some of the reasons of this preference as follows: (a) The ability to
shift the vision, and to turn around almost as well as in the case of
actual astral-body projection--this gives quite an advantage to this
method over the method of ordinary clairvoyance; (b) it does away with
certain disadvantages of "going out into the astral" in the astral-body,
which only trained occultists realize--it gives almost the same results as
astral-body clairvoyance, without a number of disadvantages and

In India, especially, this form of clairvoyance is comparatively frequent.
This by reason of the fact that the Hindus, as a race, are far more
psychic than are those of the Western lands, all else considered; and,
besides, there are a much greater number of highly developed occultists
there than in the West. Moreover, there is a certain psychic atmosphere
surrounding India, by reason of its thousands of years of deep interest in
things psychic and spiritual, all of which renders the production of
psychic phenomena far easier than in other lands.

In India, moreover, we find many instances of another form of psychic, or
astral phenomena. I allude to the production of thought-form pictures
which are plainly visible to one or more persons. This phase of psychic
phenomena is the real basis for many of the wonder tales which Western
travellers bring back with them from India. The wonderful cases of magical
appearance of living creatures and plants, and other objects, out of the
clear air are the result of this psychic phenomena. That is to say, the
creatures and objects are not really produced--they are but astral
appearances resulting from the projection of powerful thought-forms from
the mind of the magician or other wonder-worker, of whom India has a
plentiful supply. Even the ignorant fakirs (I use the word in its true
sense, not in the sense given it by American slang)--even these itinerant
showmen of psychic phenomena, are able to produce phenomena of this kind
which seems miraculous to those witnessing them. As for the trained
occultists of India, I may say that their feats (when they deign to
produce them) seem to overturn every theory and principle of materialistic
philosophy and science. But in nearly every case the explanation is the
same--the projection of a strong and clear thought-form on a large scale.

Although I have purposely omitted reference to Hindu psychic phenomena in
this book (for the reason given in my Introduction), I find it necessary
to quote cases in India in this connection, for the simple reason that
there are but few counterparts in the Western world. There are no
itinerent wonder-workers of this kind in Western lands, and the trained
occultists of the West of course would not consent to perform feats of
this kind for the amusement of persons seeking merely sensations. The
trained wills of the West are given rather to materializing objectively on
the physical plane, creating great railroads, buildings, bridges, etc.,
from the mental pictures, rather than devoting the same time, energy and
will to the production of astral though-forms and pictures. There is a
great difference in temperament, as well as a difference in the general
psychic atmosphere, between East and West, which serves to explain matters
of this kind.

An American writer truly says: "The first principle underlying the whole
business of Hindu wonder-working is that of a strong will; and the first
necessary condition of producing a magical effect is an increase in the
power of thought. The Hindus, owing to that intense love for solitary
meditation, which has been one of the most pronounced characteristics from
time immemorial, have acquired mental faculties of which we of the Western
and younger civilization are totally ignorant. The Hindu has attained a
past master's degree in speculative philosophy. He has for years retired
for meditation to the silent places in his land, lived a hermit, subdued
the body and developed the mind, thus winning control over other minds."

In India, I have seen scenes of far distant places appearing as a mirage
in clear air, even the colors being present to the scenes. This, though
some what uncommon, was simply a remarkable instance of thought-form
projection from the mind of a man highly developed along occult lines. You
must remember that in order to produce a picture in the astral, of this
kind, the occultist must not only have the power of will and mind to cause
such a picture to materialize, but he must also have a remarkable memory
for detail in the picture--for nothing appears in the picture unless it
has already been pictured in the mind of the mind of the man himself. Such
a memory and perception of detail is very rare--in the Western world it is
possessed by only exceptional artists; however, anyone may cultivate this
perception and memory if he will give the time and care to it that the
Hindu magicians do.

You have heard of the Hindu Mango Trick, in which the magician takes a
mango seed, plants it in the ground, waves his hands over it, and then
causes first a tiny shoot to appear from the surface of the ground, this
followed by a tiny trunk, and leaves, which grow and grow, until at last
appears a full sized mango tree, which first shows blossoms and then ripe
fruit. In short, in a few moments the magician has produced that which
Nature require years to do--that is he apparently does this. What he
really does is to produce a wonderful thought-form in the astral, from
seed stage to tree and fruit stage; the astral picture reproducing
perfectly the picture in his own mind. It is as if he were creating a
moving picture film-roll in his mind, and then projecting this upon the
screen of the air. There is no mango tree there, and never was, outside
of the mind of the magician and the minds of his audience.

In the same way, the magician will seem to throw the end of a rope up into
the air. It travels far up until the end is lost sight of. Then he sends a
boy climbing up after it, until he too disappears from sight. Then he
causes the whole thing to disappear, and lo! the boy is seen standing
among the audience. The boy is real, of course, but he never left the
spot--the rest was all an appearance caused by the mind and will of the
magician, pictured in the astral as a thought-form. In the same way the
magician will seem to cut the boy into bits, and then cause the severed
parts to spring together and reassemble themselves. These feats may be
varied indefinitely but the principle is ever the same--thought-form

Western visitors have sought to obtain photographs of these feats of the
Hindu magicians, but their plates and films invariably show nothing
whatever except the old fakir sitting quietly in the centre, with a
peculiar expression in his eyes. This is as might be expected, for the
picture exists only in the astral, and is perceived only by the awakened
astral senses of those present, which have been stimulated into activity
by the power of the magician--by sympathetic vibration, to be exact.
Moreover, in certain instances it has been found that the vision is
confined to a limited area; persons outside of the limit-ring see nothing,
and those moving nearer to the magician lose sight of what they had
previously seen. There are scientific reasons for this last fact, which
need not be gone into at this place. The main point I am seeking to bring
out is that these wonderful scenes are simply and wholly thought-form
pictures in the astral, perceived by the awakened astral vision of those
present. This to be sure is wonderful enough--but still no miracle has
been worked!

I may mention here that these magicians begin their training from early
youth. In addition to certain instruction concerning astral phenomena
which is handed down from father to son among them they are set to work
practicing "visualization" of things previously perceived. They are set to
work upon, say, a rose. They must impress upon their memory the perfect
picture of the rose--no easy matter, I may tell you. Then they proceed to
more difficult objects, slowly and gradually, along well known principles
of memory development. Along with this they practice the art of
reproducing that which they remember--projecting it in thought-form state.
And so the young magician proceeds, from simple to complex things; from
easy to difficult; until, finally, he is pronounced fit to give public
exhibitions. All this takes years and years--sometimes the boy grows to be
a middle-aged man before he is allowed to publicly exhibit his power.
Imagine a Western boy or man being willing to study from early childhood
to middle-age before he may hope to be able to show what he has been
learning! Verily "the East is East, and the West is West"--the two poles
of human activity and expression.

Another phase of psychic astral phenomena which should be mentioned,
although it is manifested but comparatively seldom, is that which has been
called "Telekinesis." By the term "telekinesis" is meant that class of
phenomena which manifests in the movement of physical objects without
physical contact with the person responsible for the movement. I
understand that the term itself was coined by Professor Cowes, with whose
works I am not personally familiar. It is derived from the two Greek words
TELE, meaning "far off," and KINESIS, meaning "to move."

This class of phenomena is known better in the Western world by reason of
its manifestation in spiritualistic circles in the movement of tables,
etc.; the knocking or tapping on tables and doors, etc.; all of which are
usually attributed to the work of "spirits," but which occultists know are
generally produced, consciously or unconsciously, by means of the power in
the medium or others present, sometimes both. I would say here that I am
not trying to discredit genuine spiritualistic phenomena--I am not
considering the same in these lessons. All that I wish to say is that many
of the phenomena commonly attributed to "spirits" are really but results
of the psychic forces inherent in the living human being.

Under certain conditions there may appear in the case of a person strongly
psychic, and also strongly charged with prana, the ability to extend a
portion of the astral body to a considerable distance, and to there
produce an effect upon some physical object. Those with strong clairvoyant
vision may actually perceive this astral extension, under favorable
circumstances. They perceive the astral arm of the person stretching out,
diminishing in size as it extends (just as a piece of flexible rubber
shrinks in diameter as it expands in length) and finally coming in contact
with the physical object it wishes to move or strike. Then is seen a
strong flow of prana along its length, which (by a peculiar form of
concentration) is able to produce the physical effect. I cannot enter into
the subject of astral physics at this place, for the subject is far too
technical to be treated in lessons designed for general study. I may at
least partially explain the phenomenon, however, by saying that the
projected astral arm acts in a manner almost precisely like that of an
extended physical arm, were such a thing possible in nature.

This astral-body extension produces spirit raps on tables; table-tilting
and movement; levitation, or the lifting of solid objects in the air;
playing upon musical instruments such as the guitar, accordian, etc. In
some cases it is able to actually lift the person himself from the floor,
and carry him through the air, in the same way. It may also cause the
movement of a pencil in a closed slate, or bit of chalk upon a blackboard.
In fact, it may produce almost any form of movement possible to the
physical hand. In the case of the levitation of the person himself, the
astral arms, and sometimes the legs as well, extend to the floor and push
up the physical body into the air, and then propel it along. There are
many complex technical details to these manifestations, however, and in a
general statement these must be omitted.

Some who are firmly wedded to the spiritistic theory resent the statement
of occultists that this form of phenomena may be explained without the
necessity of the "spirits." But the best ground for the statement of the
occultists is that many advanced occultists are able to produce such
phenomena, consciously, by an act of pure will, accompanied by the power
of mental picturing. They first picture the astral extension, and then
will the projection of the astral and the passage of the prana (or vital
force) around the pattern of the mental image. In the case of some very
highly developed occultists the astral thought-form of their body becomes
so charged with prana that it is able to move physical objects. There are
not mere theories, for they may be verified by any occultist of
sufficiently high development.

I do not wish to intimate that the mediums are aware of the true nature of
this phenomena, and consciously deceive their followers. On the contrary,
most of them firmly believe that it is the "spirits" who do the work;
unaware that they are unconsciously projecting their astral bodies,
charged with prana, and performing the feat themselves. The best mediums,
however, will generally tell you that they strongly "wish" that the thing
be done, and a little cross-examination will reveal the fact that they
generally make a clear mental picture of the actual happening just before
it occurs. As I have already stated, however, the best proof is the fact
that advanced occultists are able to duplicate the phenomena deliberately,
consciously, and at will. I do not think that detracts from the wonder and
interest in the so-called "spiritistic" phenomena; on the contrary, I
think that it adds to it.

Again invading the realm of the "spirits," I would say that occultists
know that many cases of so-called materialization of "spirit-forms" take
place by reason of the unconscious projection of the astral body of the
medium. Moreover, such a projection of the astral body may take on the
appearance of some departed soul, by reason of the mental picture of that
person in the mind of the medium. But, it may be asked if the medium has
never seen the dead person, how can he or she make a mental picture of him
or her. The answer is that the minds of the persons present who knew the
dead person tend to influence the appearance of the nebulous spirit form.
In fact, in most cases the medium is unable to produce the phenomenon
without the psychic assistance of those in the circle. In this case, also,
I would say that the advanced occultist is able to duplicate the phenomena
at will, as all who have enjoyed the privilege of close acquaintance with
such persons are aware.

The fact the medium is usually in a trance condition aid materially in the
ease with which the phenomena are produced. With the conscious mind
stilled, and the subconscious mind active, the astral phenomena are
produced with much less trouble than would be the case if the medium were
in the ordinary condition.

Now, I wish to impress upon the minds of those of my readers who have a
strong sympathy for the spiritistic teachings that I recognize the
validity and genuineness of much of the phenomena of spiritism--I know
these things to be true, for that matter; it is not a matter of mere
belief on my part. But I also know that much of the so-called spiritistic
phenomena is possible without the aid of "spirits," but by, the employment
of the psychic astral forces and powers as stated in these lessons. I see
no reason for any honest investigator of spiritism to be offended at such
statements, for it does not take away from the wonder of the phenomena;
and does not discredit the motives and power of the mediums. We must
search for truth wherever it is to be found; and we must not seek to dodge
the results of our investigations. There is too much wonderful phenomena
in spiritism to begrudge the explanation that the occultist offers for
certain of its phases.

While I am on the subject of materialization however, I would direct the
attention of the student to my little book entitled "The Astral World," in
which I have explained briefly the phenomena of those planes of the astral
in which dwell the cast-off shells of souls which have moved on to the
higher planes of the great astral world. I have there shown that many
astral shells or shades, or other astral semi-entities may be
materialized, and thus mistaken for the "spirits" of departed friends. I
have also explained in the same little book how there are certain powerful
thought-forms which may be mistaken for spirit materializations. I have
also shown how many a honest medium is really a good clairvoyant, and by
reading the records of the astral light is able to give information which
seems to come from the departed soul. All of these things should be
familiar to the earnest investigator of spiritism, in order that he may be
able to classify the phenomena which he witnesses, and to avoid error and

In this connection, before passing on to the consideration of other phases
of psychic phenomena, I would say that one of the best mediums known to
the modern Western world--a medium who has been consulted by eminent men,
university professors, psychologists, and others--and whose revelations
regarding past, present and future astounded careful and intelligent men
of international reputation--this medium at the height of her professional
success made a public announcement that she felt compelled, from
conscientious motives, to assert that she had come to the conclusion that
her message came not from departed "spirits" but rather from some unknown
realm of being, brought hither by the exercise of some faculty inherent in
her and developed to a high power in her for some reason, which power seem
to manifest more effectively when she shut off her ordinary physical
faculties and functioned on a plane higher than them. I think that the
student of the present lessons will be able to point out the nature of the
phenomena manifested by this medium, and also the source of her power. If
not, I shall feel disappointed at my work of instruction.



One of the phases of psychic phenomena that actively engage the attention
of the student from the very beginning is that which may be called Psychic
Influence. By this term is meant the influencing of one mind by
another--the effect of one mind over another. There has been much written
and said on this phase of the general subject in recent years, but few
writers, however, have gone deeply into the matter.

In the first place, most of the writers on the subject seek to explain the
whole thing by means of ordinary telepathy. But this is merely a one-sided
view of the truth of the matter. For, while ordinary telepathy plays an
important part in the phenomena, still the higher form of telepathy, i.e.,
astral thought-transference, is frequently involved. The student who has
followed me in the preceding lessons will understand readily what I mean
when I say this, so there is no necessity for repetition on this point at
this place.

At this point, however, I must ask the student to consider the idea of
psychic vibrations and their inductive power. It is a great principle of
occultism, as well as of modern science, that everything is in a state of
vibration--everything has its own rate of vibration, and is constantly
manifesting it. Every mental state is accompanied by vibration of its own
plane: every emotional state or feeling has its own particular rate of
vibration. These rates of vibrations manifest just as do the vibrations of
musical sound which produce the several notes on the scale, one rising
above the other in rate of vibration. But the scale of mental and
emotional states is far more complex, and far more extended than is the
musical scale; there are thousands of different notes, and half-notes, on
the mental scale. There are harmonies and discords on that scale, also.

To those to whom vibrations seem to be something merely connected with
sound-waves, etc., I would say that a general and hasty glance at some
elementary work on physical science will show that even the different
shades, hues and tints of the colors perceived by us arise from different
rates of vibrations. Color is nothing more than the result of certain
rates of vibrations of light recorded by our senses and interpreted by our
minds. From the low vibrations of red to the high vibrations of violet,
all the various colors of the spectrum have their own particular rate of
vibration. And, more than this, science knows that below the lowest red
vibrations, and above the highest violet vibrations, there are other
vibrations which our senses are unable to record, but which scientific
instruments register. The rays of light by which photographs are taken are
not perceived by the eye. There are a number of so-called chemical rays of
light which the eye does not perceive, but which may be caught by delicate
instruments. There is what science has called "dark light," which will
photograph in a room which appears pitch dark to the human sight.

Above the ordinary scale of light vibrations are the vibrations of the
X-Rays and other fine forces--these are not perceived by the eye, but are
caught by delicate instruments and recorded. Moreover, though science has
not as yet discovered the fact, occultists know that the vibrations of
mental and emotional states are just as true and regular as are those of
sound or light, or heat. Again, above the plane of the physical vibrations
arising from the brain and nervous system, there are the vibrations of the
astral counterparts of these, which are much higher in the scale. For even
the astral faculties and organs, while above the physical, still are under
the universal rule of vibration, and have their own rate thereof. The old
occult axiom: "As above, so below; as below, so above" is always seen to
work out on all planes of universal energy.

Closely following this idea of the universality of vibrations, and
intimately connected therewith, we have the principle of "induction,"
which is likewise universal, and found manifesting on all planes of
energy. "What is induction?" you may ask. Well, it is very simple, or very
complex--just as you may look at it. The principle of induction (on any
plane) is that inherent quality or attribute of energy by which the
manifestation of energy tends to reproduce itself in a second object, by
setting up corresponding vibrations therein, though without direct contact
of the two objects.

Thus, heat in one object tends to induce heat in another object within
its range of induction--the heated object "throws off" heat vibrations
which set up corresponding vibrations in the near-by second object and
make it hot. Likewise, the vibrations of light striking upon other objects
render them capable of radiating light. Again, a magnet will induce
magnetism in a piece of steel suspended nearby, though the two objects do
not actually touch, each other. An object which is electrified will by
induction electrify another object situated some distance away. A note
sounded on the piano, or violin, will cause a glass or vase in some
distant part of the room to vibrate and "sing," under certain conditions.
And, so on, in every form or phase of the manifestation of energy do we


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