"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 before.

"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.



LESSON XII.

CLAIRVOYANCE OF THE FUTURE

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 conditions.

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 gaze.

"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 probabilities.

"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 travel.



LESSON XIII.

SECOND-SIGHT, PREVISION, ETC.

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 present?'

"'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 treason.

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 development.

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!



LESSON XIV.

ASTRAL-BODY TRAVELING

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 says:

"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 peril."

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 cottage."

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 occultism.



LESSON XV.

STRANGE ASTRAL PHENOMENA.

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 manifested.

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 inconveniences.

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 projection.

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.