Swami Panchadasi

Telepathy, Mind Reading,

Clairvoyance, and Other
Psychic Powers
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Contents
THE LESSONS 7
INTRODUCTION 19
LESSON I 23
LESSON II 32
LESSON III 41
LESSON IV 50
LESSON V 59
LESSON VI 68
LESSON VII 77
LESSON VIII 86
LESSON IX 95
LESSON X 104
LESSON XI 113
LESSON XII 122
LESSON XIII 131
LESSON XIV 140
LESSON XV 149
LESSON XVI 158
LESSON XVII 167
LESSON XVIII 177
LESSON XIX 186
LESSON XX 196

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6
 THE LESSONS

LESSON I

THE ASTRAL SENSES

The skeptical person who “believes only the evidence of his sens-
es.” The man who has much to say about “horse sense.” “Common
Sense” versus Uncommon Senses. The ordinary five senses are not
the only senses. The ordinary senses are not as infallible as many
think them. Illusions of the five physical senses. What is back of
the organs of physical sense. All senses an evolution of the sense
of feeling. How the mind receives the report of the senses. The
Real Knower behind the senses. What the unfolding of new senses
means to man. The super-physical senses. The Astral Senses. Man
has seven physical senses, instead of merely five. Each physical
sense has its astral sense counterpart. What the astral senses are.
Sensing on the astral plane. How the mind functions on the astral
plane, by means of the astral senses. The unfolding of the Astral
Senses opens up a new world of experience to man.

LESSON II

TELEPATHY vs. CLAIRVOYANCE

The two extra physical senses of man. The extra sense of “the
presence of other living things.” The “telepathic sense.” How man
may sense the presence of other living things apart from the op-
eration of his ordinary five physical senses. This power is strongly
developed in savages and barbarians, but has become atrophied in
most civilized men, by continued disuse. It is now vestigal in civi-
lized man, but may be developed by practice. Animals have this
extra sense highly developed, and it plays a very important part
in their protection from enemies; their capture of prey, etc. The
strange actions of dogs, horses, etc., explained. How the geese
saved Rome by reason of this sense. All hunters have experienced
7
evidences of the existence of this sense on the part of animals. The
physical telepathic sense. How it operates. Interesting instances
of its possession by animals, and savage tribes. Women possess it
strongly. The distinction between this form of thought-transfer-
ence and clairvoyance.

LESSON III

TELEPATHY EXPLAINED

What “telepathy” means. The mental process by which one

“knows at a distance.” The sending and receiving of waves and cur-
rents of thought and feeling. Thought vibrations, and how they are
caused. The part played by the cerebrum, cerebellum, and medulla
oblongata—the three brains of man. The part played by the solar
plexus and other great nervous centres. How thought messages
are received. How states of emotional excitement are transmitted
to others. The Pineal Gland: what it is, and what it does. The im-
portant part it plays in telepathy and thought-transference. Mental
atmospheres. Psychic atmospheres of audiences, towns, houses,
stores, etc. Why you are not affected by all thought vibrations in
equal measure and strength. How thought vibrations are neutral-
ized. Affinities and repulsions between different thought vibra-
tions. Interesting facts concerning telepathy. Scientific explana-
tions of telepathy.

LESSON IV

SCIENTIFIC TELEPATHY

The important investigations of the Society for Psychical

Research. True telepathy and pseudo-telepathy; how they are dis-
tinguished by scientists. Strict tests imposed in investigations. The
celebrated “Creery Experiments,” and how they were conducted.
The elaboration of the “guessing” game. Seventeen cards chosen
right, in straight succession. Precautions against fraud or collusion.
Two hundred and ten successes out of a possible three hundred and
eighty-two. Science pronounces the results as entirely beyond the
law of coincidences and mathematical probability; and that the
phenomena were genuine and real telepathy. Still more wonderful

8
tests. Telepathy an incontestable reality. “A psychic force transmit-
ting ideas and thoughts.” Interesting cases of spontaneous telepa-
thy, scientifically proven. Extracts from the scientific records. Cold
scientific reports read like a romance, and prove beyond doubt the
reality of this great field of phenomena.

LESSON V

MIND-READING, AND BEYOND

What “Mind-Reading” is. The two phases of Mind-Reading.

Mind-Reading with physical contact; and without physical con-
tact. Why the scientific investigators make the distinction. Why
science has been over-cautious; and how it falls short of the full
understanding of contact Mind-Reading. How the thought-waves
flow along the nerves of the projector and recipient. Like telegraphy
over wires, as compared with the wireless method. How to learn
by actual experience, and not alone by reading books. How to ex-
periment for yourself; and how to obtain the best results in Mind-
Reading. The working principles of Mind-Reading stated. Full di-
rections and instruction given for the successful performance of
the interesting feats. This lesson is really a little manual of practical
instruction in Mind-Reading, and the higher phases of Thought-
Transference. The person carefully studying and applying the prin-
ciples taught therein should become very proficient in both private
and public manifestations.

LESSON VI

CLAIRVOYANT PSYCHOMETRY

What Clairvoyance really is; and what it is not. The faculty of

acquiring super-normal knowledge of facts and happening at a dis-
tance, or in past or future time, independent of the ordinary senses,
and independent of telepathic reading of the minds of others. The
different kinds of Clairvoyance described. What is Psychometry?
Clairvoyant en rapport relations on the astral plane, with distant,
past or future happenings and events; by means of a connecting ma-
terial link. How to obtain the psychic affinity or astral relation to
other things by means of a bit of stone, lock of hair, article of wearing

9
apparel, etc. Interesting instances of clairvoyant psychometry. How
to go about the work of psychometrizing. How to develop the power.
How to secure the best conditions; and what to do when you have
obtained them. Psychometry develops the occultist for still higher
clairvoyant powers.

LESSON VII

CLAIRVOYANT CRYSTAL-GAZING

The second great method of securing clairvoyant en rapport re-

lations with the astral plane. How the crystal, magic-mirror, etc.,
serves to focus the psychic energy of the clairvoyant person. The
crystal serves the purpose of a psychic microscope or telescope. How
crystals tend to become polarized to the vibrations of their owner.
Why crystals should be preserved for the personal use of their own-
ers. The use of crystals, or other forms of shining objects, by differ-
ent peoples in ancient and modern times. How they are employed
in Australia, New Zealand, Fiji Islands, South America, etc., by the
primitive tribes. Various substitutes for the crystal. Full directions
for Crystal Gazing. Complete instructions and warnings. All stages
described, from the first “milky mist” to the clearly defined “psychic
photograph.” The Astral Tube, and the part it plays in Crystal Gazing.
A complete little text-book of the subject.

LESSON VIII

CLAIRVOYANT REVERIE

The higher forms of Clairvoyance, and how they may be cultivated

and acquired. Trance conditions not essential to highest Clairvoyance,
although often connected therewith. In Clairvoyant Reverie, the
clairvoyant does not become unconscious; but merely “shuts out” the
outside world of sights and sounds. Shifting the consciousness from
the physical plane to the astral. Clairvoyant Reverie may be safely and
effectively induced by mental concentration alone. Artificial methods
dangerous, and not advised by best authorities. Abnormal conditions
not desirable. The “one pointed” mind. The Clairvoyant “day dream”
or “brown study.” False “psychic development.” Use of hypnotic drugs
strongly condemned. Scientific psychological methods stated and

10
taught. The laws of attention and concentration of the mind. How
Clairvoyance develops by this method. The true occult instruction
given fully.

LESSON IX

SIMPLE CLAIRVOYANCE

What the Clairvoyant senses in Simple Clairvoyance. Perception

of the Aura, and Auric Emanations of others; Psychic Vibrations;
Astral Colors; Thought Currents, Waves and Vibrations, etc., are fea-
tures of Simple Clairvoyance. The beautiful kaleidoscopic spectacle of
the Auric changes. The Prana Aura, and its appearances. The Mental
and Emotional Aura, and its many interesting phases. Perception of
Astral Thought-Forms. Other Astral Phenomena. The Astral World,
and its Myriad Manifestations. Strange aspects of Astral Visioning.
“Seeing through a Brick-wall.” The X-Ray Vision. Reading from
closed books, sealed envelopes, etc., and how it is explainable. Seeing
into the depths of the earth, and the occult explanation thereof. The
Laws and Principles of this Extraordinary Power. Magnifying and
Diminishing Clairvoyant Vision. A wonderful field for experiment
opened out for the student.

LESSON X

CLAIRVOYANCE OF DISTANT SCENES

The characteristics of Space Clairvoyance. The Astral Seeing of

Distant Scenes; and through intervening objects. Remarkable in-
stances of this power, well authenticated and established. Interesting
and instructive historical cases recorded and explained. Testimony
of the Society for Psychical Research concerning this phase of
Clairvoyance. The interesting case of W.T. Stead, the celebrated
English writer, who went down on the “Titanic.” The important tes-
timony of Swedenborg, the eminent religious teacher. Other well-
authenticated cases happening to well-known persons. The evidence
collected by the Society for Psychical Research. Interesting German
case. Why so many cases of this kind happen when the person is on
his death-bed, or seriously ill. Why such experiences often occur
in dreams. Actual “appearance” of persons at a distance, and how

11
explained. Important and interesting facts recited in connection with
this phase of Clairvoyance.

LESSON XI

CLAIRVOYANCE OF THE PAST

The clairvoyant perception of the facts, events and happenings

of past time. There is no difference in the nature of this strange phe-
nomenon, whether the past time be but five minutes or else five thou-
sand years. How is it possible to “see” a thing that no longer exists?
The “just how” of this strange happening. Nothing could be perceived
if it had actually disappeared from existence. But nothing entirely
disappears in fact. On the astral plane are recorded all things, events
and happenings since the beginning of the present world-cycle. The
“Akashic Records;” or the “Astral Light;” constitute the great record
books of the past. The clairvoyant gaining access to these may read
the past like a book. Analogies in physical science. Interesting scien-
tific facts. What astronomy teaches on the subject. How the records of
the past are stored. How they are read by the clairvoyant. A fascinat-
ing subject clearly presented and explained.

LESSON XII

CLAIRVOYANCE OF THE FUTURE

The clairvoyant power manifest in all forms of perception of

facts, happenings and events of future time. Explanation of Prophecy,
Prevision, Foretelling, Second-Sight, etc. These powers not super-
natural; but are merely the development of the clairvoyant faculties.
How may a thing be “seen” years before it really exists. Nothing could
be seen, unless it existed in some form, at least potential and latent.
Keen perception of the subconscious faculties. Subconscious reason-
ing from cause to effect. Coming events cast their shadows before.
Fate vs. Free-Will. “Time is but a relative mode of regarding things.”
“Events may, in some sense, exist always, both past and future.” Time
like a moving-picture reel, containing the future scene at the present
moment, though out of sight. Analogy of dream-time. An Absolute
Consciousness in which past, present and future exist as a single
perception. A glimpse of a transcendental truth. How to acquire the

12
faculty of Future-Clairvoyance.

LESSON XIII

SECOND-SIGHT, PREVISION, ETC.

Many persons, in all times, in all lands, have possessed the gift
of looking into the future. Not a superstition, but a scientific fact.
The Investigations of the scientific bodies. The Society for Psychical
Research, and its reports on this phase of Clairvoyance. Interesting
case told by a leading Theosophist. Tragedy and Funeral foreseen by
Clairvoyant Prevision, or Second-Sight. Historical instances. George
Fox, the Quaker, and his Second-Sight. The prophecy of the Death
of Caesar. Biblical instances. The celebrated case of Cazotte, which
has become a matter of history. How Cazotte foretold the coming of
the French Revolution, including the fate of eminent personages pre-
sent at the time of the prophecy. A startling occurrence, well worthy
of careful study. The historical case of the assassination of Spencer
Perceval, Chancellor of the Exchequer. Other well-authenticated cas-
es. Symbolic visions. Irish and Scotch cases.

LESSON XIV

ASTRAL-BODY TRAVELING

Astral visioning in Clairvoyance, and visioning by means of the

Astral Body. The difference between the two phases of clairvoyant
phenomena. The characteristics of Astral-Body traveling. How one
traveling in the Astral Body may “see all around him,” instead of
merely gazing at an astral picture. Limitations of Astral-Body vi-
sioning. What the Astral-Body really is; and what it is like. How it
disengages itself from the physical body, and travels in space. Many
persons “travel in the astral” during ordinary sleep. Occult teach-
ings regarding Astral-Body traveling. How dying persons often travel
in the astral-body, before death. Many interesting cases cited, all
well-authenticated by scientific investigation. Society for Psychical
Research’s records and reports on such cases. Dangers of uninstruct-
ed persons going out on the astral, except in dream state. “Fools rush
in where angels fear to tread.” A timely warning. A most important
and interesting subject.

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 LESSON XV

STRANGE ASTRAL PHENOMENA

Additional phases of Astral Phenomena. Projection of Thought-

Forms. Something between ordinary Clairvoyance and Astral-Body
perception. What a Thought-Form is. How it is created. What it does.
Where it goes. How a portion of one’s consciousness is projected in
a Thought-Form. Using a Thought-Form as at cut-post, or observa-
tion point. How things appear when viewed from a Thought-Form.
A wonderful phase of occult phenomena. Advantages and disadvan-
tages of this form of clairvoyant visioning. Hindu Psychic Magic, and
how it is performed. Remarkable illusory effects produced by Hindu
Magicians. All is explained when the principle of the creation and
projection of Thought-Forms is understood. Why the Hindus excel in
this phase of occultism. An interesting description of Hindu Magic
feats. The power of concentrated “visualization.” The phenomena of
Levitation, or the moving of articles at a distance. The occult expla-
nation of this phenomenon. Natural explanation for so-called “super-
natural” occurrence.

LESSON XVI

PSYCHIC INFLUENCE: ITS LAWS AND PRINCIPLES

The laws and principles underlying the power of one mind to in-
fluence and affect another mind. More than ordinary telepathy. The
inductive power of mental vibrations. Everything is in vibration.
Mental vibrations are much higher in the scale than are physical vi-
brations. What “induction” is. How a mental state, or an emotional
feeling, tends to induce a similar state in another mind. Many in-
stances cited. The different degrees of vibratory influence, and what
causes the difference. The contagious effect of a “strong feeling.” Why
a strong desire hag a dynamic effect in certain cases. The power of
visualization in Psychic Influence. The Attractive Power of Thought.
The effect of Mental Concentration. Focusing your Forces. Holding
the mind to a state of “one-pointedness.” Why the occultist controls
his imagination. Suggestions as to practice, and rules of development.

14
A few easily-mastered principles which give you the key to the whole
of this wonderful subject.

LESSON XVII

PERSONAL PSYCHIC INFLUENCE OVER OTHERS

Psychic Influence exerted over others, when in their pres-

ence. Different degrees of the influence. Possession of this power
by Alexander the Great, Napoleon Bonaparte, Julius Caesar, and
other great leaders of men. The ability to influence others is a sure
sign of the possession of this psychic power. The Three Underlying
Principles of Psychic Influence. The importance of strong desire to in-
fluence and exert power. The importance of clear, positive mental pic-
tures of what effect you wish to produce. The importance of the firm
concentration of your mind on the subject. The creation of a positive
psychic atmosphere. The Positive Psychic Aura. How to project your
Psychic Power. The Psychic Struggle between two persons. How to
handle yourself in such conflicts of Psychic Power. How to Neutralize
the Psychic Power of others, and thus disarm them. The Occult Shield
of Defence. Valuable directions regarding practice and development
of Psychic Power. Scientific Exercises for Development. Important
Rules of Practice.

LESSON XVIII

PSYCHIC INFLUENCE AT A DISTANCE

Psychic Influence over others, manifested when they are distant

from the person exerting the influence. Distance no obstacle. Psychic
Induction at Long-Range. How to create the en rapport condition
with the other person. How to protect yourself against such influence
at a distance. The Psychic Armor. Psychometric Method of produc-
ing Distant En Rapport Condition. To proceed when the en rapport
condition is secured. The scientific explanation of the old tales about
sorcery, witchcraft, super-natural influence, etc. The effect of fear,
and belief, on the mind of the other person. The effect of Denial. The
secret of many strange cases made plain. Some typical cases. The
Master-Key which unlocks the doors of many Mysteries. Low forms
of Occultism, and how they may be defeated. Dangerous Teachings in

15
some quarters. Warnings against their use. The Astral Tube; how it is
erected, used and employed. A simple, plain explanation of a puzzling
occult manifestation. Self-Protection.

LESSON XIX

LAWS OF PSYCHIC ATTRACTION

How psychic vibrations tend to attract to their creator other per-

sons vibrating along the same lines; and things having a relation
to the things thought of. Harmony and Inharmony in the Psychic
World. The Law of Psychic Attraction. The Law of Psychic Repulsion.
An important phase of Astral Phenomena. The Law works two ways.
It draws other persons and things to you; and you to other persons
and things. How the men of “big business” operate under this Law
of Attraction. How scheming exploiters of the public actually “treat
the public” by psychic means. The various forms of psychic influence
employed by persons of this kind. The Law of Attraction, and how it
works out in Business Life. The scientific facts behind the outward
appearance of things. Instances and examples of the working out of
these laws and principles. The Law of Psychic Attraction is as con-
stant and invariable as the great Law of Gravitation, or Magnetic
Attraction. The Co-Relation of Thoughts and Things. How we may
create our own environment by Psychic Influence.

LESSON XX

PSYCHIC AND MAGNETIC HEALING

The Psychic Principles underlying the many forms of psychic

or mental healing. Many theories—one set of principles. Psychic
Healing as old as the race. The Basic Principles of Psychic Healing.
The Physiological Principles involved. How the Astral Body is used in
Psychic Healing. Human Magnetism, and what it really is. All about
Prana. The Laying-on of Hands in Healing; and what is back of it.
What happens in Magnetic Healing. The Secret of Absent Healing.
Space no barrier in Psychic Healing. The Human Aura and Psychic
Healing. The Secret of Suggestive Therapeutics. The effect of the “af-
firmations” of the healers. How the Healing Cults obtain good results.
Self-Healing by Psychic Power. Absent Healing by Psychic Power.

16
How to “treat” others by Absent Treatment. Valuable Instructions
and Practical Methods of Psychic Healing. The whole subject con-
densed, and made plain, so that it may be applied by any person of
average intelligence. No fanciful theories; only plain, practical facts
for actual application.

17
18
 INTRODUCTION

In preparing this series of lessons for students of Western lands, I

have been compelled to proceed along lines exactly opposite to those
which I would have chosen had these lessons been for students in
India. This because of the diametrically opposite mental attitudes of
the students of these two several lands.
The student in India expects the teacher to state positively the
principles involved, and the methods whereby these principles may
be manifested, together with frequent illustrations (generally in the
nature of fables or parables), serving to link the new knowledge to
some already known thing. The Hindu student never expects or de-
mands anything in the nature of “proof” of the teachers statements
of principle or method; in fact, he would regard it as an insult to the
teacher to ask for the same. Consequently, he does not look for, or ask,
specific instances or illustrations in the nature of scientific evidence
or proof of the principles taught. He may ask for more information,
but solely for the purpose of bringing out some point which he has not
grasped; but he avoids as a pestilence any question seeming to indi-
cate argument, doubt of what is being taught him, or of the nature of
a demand for proof or evidence.
The Western student, on the other hand, is accustomed to main-
taining the skeptical attitude of mind—the scientific attitude of doubt
and demand for proof—and the teacher so understands it. Both are
accustomed to illustrations bringing out the principles involved, but
these illustrations must not be fanciful or figurative—they must be ac-
tual cases, well authenticated and vouched for as evidence. In short,
the Western teacher is expected to actually “prove” to his students his
principles and methods, before he may expect them to be accepted.
This, of course, not from any real doubt or suspicion of the veracity or
ability of the teacher, but merely because the Western mind expects
to question, and be questioned, in this way in the process of teaching
and learning.
Consequently, in this series of lessons, I have sought to follow the
Western method rather than the Hindu. So far as is possible, I have
avoided the flat positive statement of principles and methods, and

19
have sought to prove each step of the teaching. Of course, I have been
compelled to assume the existence of certain fundamental principles,
in order to avoid long and technical metaphysical and philosophi-
cal discussions. I have also had to content myself with the positive
flat assertion of the existence of the Astral Plane, Akashic Records,
Prana, etc., which are fundamental postulates of Hindu philosophy
and occult science—for these are established solely by the experience
of those who are able to function on the higher planes themselves.
But, beyond this I have sought to prove by direct and positive evi-
dence (adapted to the Western mind) every step of my teaching and
methods.
In offering this scientific proof, I have purposely omitted (except
in a few instances) all mention of occult or psychic phenomena oc-
curring in India, and have confined myself to instances occurring in
Western lands to Western persons. Moreover, I have avoided quot-
ing and citing Hindu authorities, and have, instead, quoted and cited
from authorities well known and respected in Western lands, such
as the Society for Psychical Research, and the prominent scientists
interested in the work of the said society. In this way I have sought to
furnish the Western student with examples, cases, and illustrations
familiar to him, and easily referred to. Had I cited Indian cases, I
might be accused of offering proof that could not be easily verified;
and quoting persons unknown to my readers. There is a wealth of
such cases and illustration in India, naturally, but these as a rule are
traditional and not available in printed form; and these would not
likely be very satisfactory to the Western student.
I must, however, positively and firmly state that while these cases
and illustrations, these quotations and citations, are purely Western,
the principles they illustrate and prove are among the oldest known
to Hindu occult science and philosophy. In fact, having been ac-
cepted as proved truth in India, for centuries past, there is very lit-
tle demand for further proof thereof on the part of the Hindus. In
the Western world, however, these things are comparatively new, and
must be proved and attested accordingly. So, as I have said, I have
cut the cloth of my instruction to conform with the pattern favored
for the Western garment of knowledge. So far as the illustrations and
cases, the quotations and citations are concerned—these are purely
Western and familiar to the student. But, when it comes to the princi-
ples themselves, this is another matter—I must be pardoned for stat-
ing that these are the outgrowth of Hindu thought and investigation,

20
and that he who would discover their roots must dig around the tree
of the Wisdom of the East, which has stood the storms and winds of
thousands of years. But the branches of this mighty tree are wide-
spreading, and there is room for many Western students to rest in its
shade and shelter.
In these lessons I have referred occasionally to my two little books,
entitled “The Astral World,” and “The Human Aura,” respectively. To
those who are interested in these subjects, I recommend these little
books; they are sold at a nominal price, and contain much that will be
helpful to the student of Hindu Occult Science. They are not required,
however, to complete the understanding of the subjects treated upon
in these lessons, and are mentioned and recommended merely as
supplementary reading for the student who wishes to take little “side
excursions” away from the main trip covered in these lessons.
I trust that my students will find the pleasure and satisfaction in
studying these lessons that I have in writing them.
SWAMI PANCHADASI.

21
22
 LESSON I

THE ASTRAL SENSES

T he student of occultism usually is quite familiar with the crass in-

dividual who assumes the cheap skeptical attitude toward occult
matters, which attitude he expresses in his would-be “smart” remark
that he “believes only in what his senses perceive.” He seems to think
that his cheap wit has finally disposed of the matter, the implication
being that the occultist is a credulous, “easy” person who believes in
the existence of things contrary to the evidence of the senses.
While the opinion or views of persons of this class are, of course,
beneath the serious concern of any true student of occultism, never-
theless the mental attitude of such persons are worthy of our pass-
ing consideration, inasmuch as it serves to give us an object lesson
regarding the childlike attitude of the average so-called “practical”
persons regarding the matter of the evidence of the senses.
These so-called practical persons have much to say regarding
their senses. They are fond of speaking of “the evidence of my senses.”
They also have much to say about the possession of “good sense” on
their part; of having “sound common sense”; and often they make
the strange boast that they have “horse sense,” seeming to consider
this a great possession. Alas, for the pretensions of this class of per-
sons. They are usually found quite credulous regarding matters be-
yond their everyday field of work and thought, and accept without
question the most ridiculous teachings and dogmas reaching them
from the voice of some claimed authority, while they sneer at some
advanced teaching which their minds are incapable of comprehend-
ing. Anything which seems unusual to them is deemed “flighty,” and
lacking in appeal to their much prized “horse sense.”
But, it is not my intention to spend time in discussing these insig-
nificant half-penny intellects. I have merely alluded to them in order
to bring to your mind the fact that to many persons the idea of “sense”
and that of “senses” is very closely allied. They consider all knowledge
and wisdom as “sense;” and all such sense as being derived directly
from their ordinary five senses. They ignore almost completely the

23
intuitional phases of the mind, and are unaware of many of the higher
processes of reasoning.
Such persons accept as undoubted anything that their senses re-
port to them. They consider it heresy to question a report of the sens-
es. One of their favorite remarks is that “it almost makes me doubt my
senses.” They fail to perceive that their senses, at the best, are very
imperfect instruments, and that the mind is constantly employed in
correcting the mistaken report of the ordinary five senses.
Not to speak of the common phenomenon of color-blindness, in
which one color seems to be another, our senses are far from being
exact. We may, by suggestion, be made to imagine that we smell or
taste certain things which do not exist, and hypnotic subjects may
be caused to see things that have no existence save in the imagina-
tion of the person. The familiar experiment of the person crossing
his first two fingers, and placing them on a small object, such as a
pea or the top of a lead-pencil, shows us how “mixed” the sense of
feeling becomes at times. The many familiar instances of optical de-
lusions show us that even our sharp eyes may deceive us—every con-
juror knows how easy it is to deceive the eye by suggestion and false
movements.
Perhaps the most familiar example of mistaken sense-reports is
that of the movement of the earth. The senses of every person report
to him that the earth is a fixed, immovable body, and that the sun,
moon, planets, and stars move around the earth every twenty-four
hours. It is only when one accepts the reports of the reasoning facul-
ties, that he knows that the earth not only whirls around on its axis
every twenty-four hours, but that it circles around the sun every three
hundred and sixty-five days; and that even the sun itself, carrying
with it the earth and the other planets, really moves along in space,
moving toward or around some unknown point far distant from it. If
there is any one particular report of the senses which would seem to
be beyond doubt or question, it certainly would be this elementary
sense report of the fixedness of the earth beneath our feet, and the
movements of the heavenly bodies around it—and yet we know that
this is merely an illusion, and that the facts of the case are totally dif-
ferent. Again, how few persons really realize that the eye perceives
things up-side-down, and that the mind only gradually acquires the
trick of adjusting the impression?
I am not trying to make any of you doubt the report of his or
her five senses. That would be most foolish, for all of us must needs

24
depend upon these five senses in our everyday affairs, and would
soon come to grief were we to neglect their reports. Instead, I am try-
ing to acquaint you with the real nature of these five senses, that you
may realize what they are not, as well as what they are; and also that
you may realize that there is no absurdity in believing that there are
more channels of information open to the ego, or soul of the person,
than these much used five senses. When you once get a correct scien-
tific conception of the real nature of the five ordinary senses, you will
be able to intelligently grasp the nature of the higher psychic faculties
or senses, and thus be better fitted to use them. So, let us take a few
moments time in order to get this fundamental knowledge well fixed
in our minds.
What are the five senses, anyway. Your first answer will be:
“Feeling, seeing, hearing, tasting, smelling.” But that is merely a re-
cital of the different forms of sensing. What is a “sense,” when you get
right down to it? Well, you will find that the dictionary tells us that a
sense is a “faculty, possessed by animals, of perceiving external ob-
jects by means of impressions made upon certain organs of the body.”
Getting right down to the roots of the matter, we find that the five
senses of man are the channels through which he becomes aware or
conscious of information concerning objects outside of himself. But,
these senses are not the sense-organs alone. Back of the organs there
is a peculiar arrangement of the nervous system, or brain centres,
which take up the messages received through the organs; and back of
this, again, is the ego, or soul, or mind, which, at the last, is the real
KNOWER. The eye is merely a camera; the ear, merely a receiver of
sound-waves; the nose, merely an arrangement of sensitive mucous
membrane; the mouth and tongue, simply a container of taste-buds;
the nervous system, merely a sensitive apparatus designed to trans-
mit messages to the brain and other centres—all being but part of the
physical machinery, and liable to impairment or destruction. Back of
all this apparatus is the real Knower who makes use of it.
Science tells us that of all the five senses, that of Touch or Feeling
was the original—the fundamental sense. All the rest are held to be
but modifications of, and specialized forms of, this original sense of
feeling. I am telling you this not merely in the way of interesting and
instructive scientific information, but also because an understanding
of this fact will enable you to more clearly comprehend that which I
shall have to say to you about the higher faculties or senses.
Many of the very lowly and simple forms of animal life have this

25
one sense only, and that but poorly developed. The elementary life
form “feels” the touch of its food, or of other objects which may touch
it. The plants also have something akin to this sense, which in some
cases, like that of the Sensitive Plant, for instance, is quite well de-
veloped. Long before the sense of sight, or the sensitiveness to light
appeared in animal-life, we find evidences of taste, and something
like rudimentary hearing or sensitiveness to sounds. Smell gradually
developed from the sense of taste, with which even now it is closely
connected. In some forms of lower animal life the sense of smell is
much more highly developed than in mankind. Hearing evolved in
due time from the rudimentary feeling of vibrations. Sight, the high-
est of the senses, came last, and was an evolution of the elementary
sensitiveness to light.
But, you see, all these senses are but modifications of the original
sense of feeling or touch. The eye records the touch or feeling of the
light-waves which strike upon it. The ear records the touch or feeling
of the sound-waves or vibrations of the air, which reach it. The tongue
and other seats of taste record the chemical touch of the particles of
food, or other substances, coming in contact with the taste-buds. The
nose records the chemical touch of the gases or fine particles of mate-
rial which touch its mucous membrane. The sensory-nerves record
the presence of outer objects coming in contact with the nerve ends
in various parts of the skin of the body. You see that all of these senses
merely record the contact or “touch” of outside objects.
But the sense organs, themselves, do not do the knowing of the
presence of the objects. They are but pieces of delicate apparatus
serving to record or to receive primary impressions from outside.
Wonderful as they are, they have their counterparts in the works of
man, as for instance: the camera, or artificial eye; the phonograph, or,
artificial ear; the delicate chemical apparatus, or artificial taster and
smeller; the telegraph, or artificial nerves. Not only this, but there are
always to be found nerve telegraph wires conveying the messages of
the eye, the ear, the nose, the tongue, to the brain—telling the some-
thing in the brain of what has been felt at the other end of the line.
Sever the nerves leading to the eye, and though the eye will continue
to register perfectly, still no message will reach the brain. And render
the brain unconscious, and no message will reach it from the nerves
connecting with eye, ear, nose, tongue, or surface of the body. There
is much more to the receiving of sense messages than you would
think at first, you see.

26
 Now all this means that the ego, or soul, or mind, if you prefer the
term—is the real Knower who becomes aware of the outside world
by means of the messages of the senses. Cut off from these messages
the mind would be almost a blank, so far as outside objects are con-
cerned. Every one of the senses so cut off would mean a diminishing
or cutting-off of a part of the world of the ego. And, likewise, each
new sense added to the list tends to widen and increase the world
of the ego. We do not realize this, as a rule. Instead, we are in the
habit of thinking that the world consists of just so many things and
facts, and that we know every possible one of them. This is the rea-
soning of a child. Think how very much smaller than the world of the
average person is the world of the person born blind, or the person
born deaf! Likewise, think how very much greater and wider, and
more wonderful this world of ours would seem were each of us to
find ourselves suddenly endowed with a new sense! How much more
we would perceive. How much more we would feel. How much more
we would know. How much more we would have to talk about. Why,
we are really in about the same position as the poor girl, born blind,
who said that she thought that the color of scarlet must be something
like the sound of a trumpet. Poor thing, she could form no conception
of color, never having seen a ray of light—she could think and speak
only in the terms of touch, sound, taste and smell. Had she also been
deaf, she would have been robbed of a still greater share of her world.
Think over these things a little.
Suppose, on the contrary, that we had a new sense which would
enable us to sense the waves of electricity. In that case we would be
able to “feel” what was going on at another place—perhaps on the
other side of the world, or maybe, on one of the other planets. Or,
suppose that we had an X Ray sense—we could then see through a
stone wall, inside the rooms of a house. If our vision were improved
by the addition of a telescopic adjustment, we could see what is going
on in Mars, and could send and receive communications with those
living there. Or, if with a microscopic adjustment, we could see all the
secrets of a drop of water—maybe it is well that we cannot do this.
On the other hand, if we had a well-developed telepathic sense, we
would be aware of the thought-waves of others to such an extent that
there would be no secrets left hidden to anyone—wouldn’t that alter
life and human intercourse a great deal? These things would really
be no more wonderful than is the evolution of the senses we have.
We can do some of these things by apparatus designed by the brain

27
of man—and man really is but an imitator and adaptor of Nature.
Perhaps, on some other world or planet there may be beings having
seven, nine or fifteen senses, instead of the poor little five known to
us. Who knows!
But it is not necessary to exercise the imagination in the direction
of picturing beings on other planets endowed with more senses than
have the people of earth. While, as the occult teachings positively
state, there are beings on other planets whose senses are as much
higher than the earth-man’s as the latter’s are higher than those of
the oyster, still we do not have to go so far to find instances of the
possession of much higher and more active faculties than those em-
ployed by the ordinary man. We have but to consider the higher psy-
chical faculties of man, right here and now, in order to see what new
worlds are open to him. When you reach a scientific understanding
of these things, you will see that there really is nothing at all super-
natural about much of the great body of wonderful experiences of
men in all times which the “horse sense” man sneeringly dismisses as
“queer” and “contrary to sense.” You will see that these experiences
are quite as natural as are those in which the ordinary five senses are
employed—though they are super-physical. There is the greatest dif-
ference between supernatural and super-physical, you must realize.
All occultists know that man has other senses than the ordinary
five, although but few men have developed them sufficiently well to
use them effectively. These super-physical senses are known to the
occultists as “the astral senses.” The term “Astral,” used so frequently
by all occultists, ancient and modern, is derived from the Greek word
“astra,” meaning “star.” It is used to indicate those planes of being
immediately above the physical plane. The astral senses are really
the counterparts of the physical senses of man, and are connected
with the astral body of the person just as the physical senses are con-
nected with the physical body. The office of these astral senses is to
enable the person to receive impressions on the astral plane, just as
his physical senses enable him to receive impressions on the physi-
cal plane. On the physical plane the mind of man receives only the
sense impressions of the physical organs of sense; but when the mind
functions and vibrates on the astral plane, it requires astral senses in
order to receive the impressions of that plane, and these, as we shall
see, are present.
Each one of the physical senses of man has its astral counter-
part. Thus man has, in latency, the power of seeing, feeling, tasting,

28
smelling, and hearing, on the astral plane, by means of his five astral
senses. More than this, the best occultists know that man really has
seven physical senses instead of but five, though these two additional
senses are not unfolded in the case of the average person (though oc-
cultists who have reached a certain stage are able to use them effec-
tively). Even these two extra physical senses have their counterparts
on the astral plane.
Persons who have developed the use of their astral senses are
able to receive the sense impressions of the astral plane just as clearly
as they receive those of the physical plane by means of the physical
senses. For instance, the person is thus able to perceive things oc-
curring on the astral plane; to read the Akashic Records of the past;
to perceive things that are happening in other parts of the world; to
see past happenings as well; and in cases of peculiar development, to
catch glimpses of the future, though this is far rarer than the other
forms of astral sight.
Again, by means of clairaudience, the person may hear the things
of the astral world, past as well as present, and in rare cases, the fu-
ture. The explanation is the same in each case—merely the receiving
of vibrations on the astral plane instead of on the physical plane. In
the same way, the astral senses of smelling, tasting, and feeling op-
erate. But though we have occasional instances of astral feeling, in
certain phases of psychic phenomena, we have practically no mani-
festation of astral smelling or tasting, although the astral senses are
there ready for use. It is only in instances of travelling in the astral
body that the last two mentioned astral senses, viz., smell and taste,
are manifested.
The phenomena of telepathy, or thought transference, occurs on
both the physical and the mental plane. On the physical plane it is
more or less spontaneous and erratic in manifestation; while on the
astral plane it is as clear, reliable and responsive to demand as is as-
tral sight, etc.
The ordinary person has but occasional flashes of astral sens-
ing, and as a rule is not able to experience the phenomenon at will.
The trained occultist, on the contrary, is able to shift from one set of
senses to the other, by a simple act or effort of will, whenever he may
wish to do so. Advanced occultists are often able to function on both
physical and astral planes at the same time, though they do not often
desire to do so. To vision astrally, the trained occultist merely shifts
his sensory mechanism from physical to astral, or vice versa, just as

29
the typewriter operator shifts from the small-letter type to the capi-
tals, by simply touching the shift-key of his machine.
Many persons suppose that it is necessary to travel on the astral
plane, in the astral body, in order to use the astral senses. This is
a mistake. In instances of clairvoyance, astral visioning, psychom-
etry, etc., the occultist remains in his physical body, and senses the
phenomena of the astral plane quite readily, by means of the astral
senses, just as he is able to sense the phenomena of the physical plane
when he uses the physical organs—quite more easily, in fact, in many
instances. It is not even necessary for the occultist to enter into the
trance condition, in the majority of cases.
Travel in the astral body is quite another phase of occult phenom-
ena, and is far more difficult to manifest. The student should never
attempt to travel in the astral body except under the instruction of
some competent instructor.
In Crystal Gazing, the occultist merely employs the crystal in or-
der to concentrate his power, and to bring to a focus his astral vi-
sion. There is no supernatural virtue in the crystal itself—it is merely
a means to an end; a piece of useful apparatus to aid in the production
of certain phenomena.
In Psychometry some object is used in order to bring the occulist
“en rapport” with the person or thing associated with it. But it is the
astral senses which are employed in describing either the past envi-
ronment of the thing, or else the present or past doings of the person
in question, etc. In short, the object is merely the loose end of the
psychic ball of twine which the psychometrist proceeds to wind or
unwind at will. Psychometry is merely one form of astral seeing; just
as is crystal gazing.
In what is known as Telekinesis, or movement at a distance, there
is found the employment of both astral sensing, and astral will action
accompanied in many cases by actual projection of a portion of the
substance of the astral body.
In the case of Clairvoyance, we have an instance of the simplest
form of astral seeing, without the necessity of the “associated object”
of psychometry, or the focal point of the crystal in crystal gazing.
This is true not only of the ordinary form of clairvoyance, in
which the occultist sees astrally the happenings and doings at some
distant point, at the moment of observation; it is also true of what is
known as past clairvoyance, or astral seeing of past events; and in
the seeing of future events, as in prophetic vision, etc. These are all

30
simply different forms of one and the same thing.
Surely, some of you may say, “These things are supernatural, far
above the realm of natural law—and yet this man would have us be-
lieve otherwise.” Softly, softly, dear reader, do not jump at conclu-
sions so readily. What do you know about the limits of natural law
and phenomena? What right have you to assert that all beyond your
customary range of sense experience is outside of Nature? Do you not
realize that you are attempting to place a limit upon Nature, which in
reality is illimitable?
The man of a generation back of the present one would have been
equally justified in asserting that the marvels of wireless telegraphy
were supernatural, had he been told of the possibility of their mani-
festation. Going back a little further, the father of that man would
have said the same thing regarding the telephone, had anyone been
so bold as to have prophesied it. Going back still another generation,
imagine the opinion of some of the old men of that time regarding the
telegraph. And yet these things are simply the discovery and applica-
tion of certain of Nature’s wonderful powers and forces.
Is it any more unreasonable to suppose that Nature has still a
mine of undiscovered treasure in the mind and constitution of man,
as well as in inorganic nature? No, friends, these things are as natu-
ral as the physical senses, and not a whit more of a miracle. It is only
that we are accustomed to one, and not to the other, that makes the
astral senses seem more wonderful than the physical. Nature’s work-
ings are all wonderful—none more so than the other. All are beyond
our absolute conception, when we get down to their real essence. So
let us keep an open mind!

31
 LESSON II

TELEPATHY vs. CLAIRVOYANCE

I n this work I shall use the term “clairvoyance” in its broad sense
of “astral perception,” as distinguished from perception by means
of the physical senses. As we proceed, you will see the general and
special meanings of the term, so there is no necessity for a special
definition or illustration of the term at this time.
By “telepathy,” I mean the sending and receiving of thought mes-
sages, and mental and emotional states, consciously or unconscious-
ly, by means of what may be called “the sixth sense” of the physical
plane. There is, of course, a form of thought transference on the astral
plane, but this I include under the general term of clairvoyance, for
reasons which will be explained later on.
You will remember that in the preceding chapter I told you that
in addition to the five ordinary physical senses of man there were
also two other physical senses comparatively undeveloped in the av-
erage person. These two extra physical senses are, respectively, (1)
the sense of the presence of other living things; and (2) the telepathic
sense. As I also told you, these two extra physical senses have their
astral counterparts. They also have certain physical organs which
are not generally recognized by physiologists or psychologists, but
which are well known to all occultists. I shall now consider the first of
the two above-mentioned extra physical senses, in order to clear the
way for our consideration of the question of the distinction between
ordinary telepathy and that form of clairvoyance which is its astral
counterpart.
There is in every human being a sense which is not generally rec-
ognized as such, although nearly every person has had more or less
experience regarding its workings. I refer to the sense of the presence
of other living things, separate and apart from the operation of any of
the five ordinary physical senses. I ask you to understand that I am
not claiming that this is a higher sense than the other physical senses,
or that it has come to man in a high state of evolution. On the contra-
ry, this sense came to living things far back in the scale of evolution.

32
It is possessed by the higher forms of the lower animals, such as the
horse, dog, and the majority of the wild beasts. Savage and barbaric
men have it more highly developed than it is in the case of the civi-
lized man. In fact, this physical sense may be termed almost vestigal
in civilized man, because he has not actively used it for many genera-
tions. For that matter, the physical sense of smell is also deficient in
man, and for the same reason, whereas in the case of the lower ani-
mals, and savage man, the sense of smell is very keen. I mention this
for fear of misunderstanding. In my little book, “The Astral World,”
I have said: “All occultists know that man really has seven senses,
instead of merely five, though the additional two senses are not suf-
ficiently developed for use in the average person (though the occultist
generally unfolds them into use).” Some have taken this to mean that
the occultist develops these two extra physical senses, just as he does
certain higher psychic or astral faculties. But this is wrong. The oc-
cultist, in such case, merely re-awakens these two senses which have
been almost lost to the race. By use and exercise he then develops
them to a wonderful proficiency, for use on the physical plane.
Now, this sense of the presence of other living beings is very well
developed in the lower animals, particularly in those whose safety
depends upon the knowledge of the presence of their natural en-
emies. As might be expected, the wild animals have it more highly
developed than do the domesticated animals. But even among the
latter, we find instances of this sense being in active use—in the case
of dogs, horses, geese, etc., especially. Who of us is not familiar with
the strange actions of the dog, or the horse, when the animal senses
the unseen and unheard presence of some person or animal? Very
often we would scold or punish the animal for its peculiar actions,
simply because we are not able to see what is worrying it. How of-
ten does the dog start suddenly, and bristle up its hair, when noth-
ing is in sight, or within hearing distance. How often does the horse
grow “skittish,” or even panicky, when there is nothing within sight or
hearing. Domestic fowls, especially geese, manifest an uneasiness at
the presence of strange persons or animals, though they may not be
able to see or hear them. It is a matter of history that this sense, in a
flock of geese, once saved ancient Rome from an attack of the enemy.
The night was dark and stormy, and the trained eyesight and keen
hearing of the Roman outposts failed to reveal the approach of the
enemy. But, the keen sense of the geese felt the presence of strange
men, and they started to cackle loudly, aroused the guard, and Rome

33
was saved. Skeptical persons have sought to explain this historical
case by the theory that the geese heard the approaching enemy. But
this explanation will not serve, for the Roman soldiers were marching
about on their posts and guard-duty, and the geese remained silent
until they sensed the approach of the small number of the enemy’s
scouts, when they burst into wild cries. The ancient Romans, them-
selves, were under no illusion about the matter—they recognized the
existence of some unusual power in the geese, and they gave the ani-
mals the full credit therefor.
Hunters in wild and strange lands have told us that often when
they were lying concealed for the purpose of shooting the wild ani-
mals when they came within range, they have witnessed instances of
the existence of this strange faculty in the wild beasts. Though they
could not see the concealed hunters, nor smell them (as the wind was
in the other direction) all of a sudden one or more of the animals
(generally an old female) would start suddenly, and a shiver would be
seen to pass over its body; then it would utter a low warning note, and
away would fly the pack. Nearly every hunter has had the experience
of watching his expected game, when all of a sudden it would start off
with a nervous jerk, and without waiting to sniff the air, as is usual,
would bolt precipitately from the scene. Moreover, many beasts of
prey are known to sense the presence of their natural prey, even when
the wind is in the other direction, and there is no sound or movement
made by the crouching, fearstricken animal. Certain birds seem to
sense the presence of particular worms upon which they feed, though
the latter be buried several inches in the earth, or in the bark of trees.
Savage man also has this faculty developed, as all travellers and
explorers well know. They are as keen as a wild animal to sense the
nearness of enemies, or, in some cases, the approach of man-eating
beasts. This does not mean that that these savages are more highly
developed than is civilized man—quite the reverse. This is the expla-
nation: when man became more civilized, and made himself more
secure from his wild-beast enemies, as well as from the sudden at-
tacks of his human enemies, he began to use this sense less and less.
Finally, in the course of many generations, it became almost atro-
phied from disuse, and ceased reporting to the brain, or other nerve
centres. Or, if you prefer viewing it from another angle, it may be said
that the nerve centres, and brain, began to pay less and less attention
to the reports of this sense (trusting more to sight and hearing) until
the consciousness failed to awaken to the reports. You know how your

34
consciousness will finally refuse to be awakened by familiar sounds
(such as the noise of machinery in the shop, or ordinary noises in the
house), although the ears receive the sound-waves.
Well, this is the way in the case of this neglected sense—for the
two reasons just mentioned, the average person is almost unaware of
its existence. Almost unaware I have said—not totally unaware. For
probably every one of us has had experiences in which we have actu-
ally “felt” the presence of some strange person about the premises, or
place. The effect of the report of this sense is particularly noticed in
the region of the solar plexus, or the pit of the stomach. It manifests
in a peculiar, unpleasant feeling of “gone-ness” in that region—it pro-
duces a feeling of “something wrong,” which disturbs one in a strange
way. This is generally accompanied by a “bristling up,” or “creepy”
feeling along the spine. The organs registering the presence of a
strange or alien creature consist of certain delicate nerves of the sur-
face of the skin, generally connected with the roots of the downy hair
of the body—or resting where the hair roots would naturally be, in
the case of a hairless skin. These seem to report directly to the solar-
plexus, which then acts quickly by reflex action on the other parts of
the body, causing an instinctive feeling to either fly the scene or else
to crouch and hide oneself. This feeling, as may be seen at once, is an
inheritance from our savage ancestors, or perhaps from our lowly-
animal ancestral roots. It is a most unpleasant feeling, and the race
escapes much discomfort by reason of its comparative absence.
I have said that occultists have developed, or rather re-developed
this sense. They do this in order to have a harmonious well-devel-
oped seven-fold sense system. It increases their general “awareness.”
Certain other knowledge of the occultist neutralizes the unpleasant
features of the manifestation of this sense, and he finds it often a very
valuable adjunct to his senses of seeing and hearing, particularly in
the cases in which he is approached by persons having antagonistic
or hostile feelings toward him, as in such cases this faculty is particu-
larly active. In connection with the telepathic sense (to be described
a little further on) this sense operates to give a person that sense of
warning when approached by another person whose feelings are not
friendly to him, no matter how friendly the outward appearance of
that person may be. These two extra senses co-operate to give a per-
son that instinctive feeling of warning, which all of us know in our
own experience.
This particular, as well as the telepathic sense, may be cultivated

35
or developed by anyone who wishes to take the time and trouble to
accomplish the work. The principle is simple—merely the same prin-
ciple that one uses in developing any of the other physical attributes,
namely, use and exercise. The first step (a) is the recognition of the
existence of the sense itself; then (b) the attention given to its reports;
then (c) frequent use and exercise. Just think of how you would pro-
ceed to develop any of the five ordinary senses—the hearing, sight, or
touch, for instance—then follow the same process in the cultivation
of this extra sense, or two senses, and you will accomplish the same
kind of results.
Now, let us consider the other extra physical sense—the “tel-
epathic” sense, or sense of becoming aware of the thought-waves,
or emotional waves, of other persons. Now, as strange as this may
appear to some persons—the most of persons in fact—this telepathic
faculty is not a “higher” faculty or sense, but is really a comparatively
low one. Just like the sense just described, it is possessed in a higher
degree by many of the lower animals, and by primitive and savage
man. That which really is “higher” in this kind of psychic phenom-
ena is the manifestation of that higher form of telepathy—by use of
the astral counterpart of this sense—which we shall consider, later,
under the name of clairvoyance, for this is really a particular phase
of clairvoyance.
As strange as it may appear to some of you, the lower animals
possess a kind of telepathic sense. An animal is usually aware of your
feelings toward it, and your purposes regarding it. Domestic animals
lose some of this by generations of confinement, while the wild ani-
mals have the sense highly developed. But even some of the domestic
animals have more or less of it. You will readily recognize this fact if
you have ever tried to “cut out” a certain animal from a herd or flock.
You will find that the animal in some way has sensed your designs
upon it, no matter how indirectly you approach it, and it will begin
circling around the other animals, twisting in and out in its endeav-
ors to be lost to your sight. The other animals, likewise, will seem to
know that you are after only that particular one, and will manifest
but little fright or distrust, comparatively.
I have frequently seen this thing, in my own country and in oth-
ers, among poultry raisers. The poultryman will think, to himself,
“Now, I am going to get that black hen with the yellow legs—that fat,
clumsy one,” and he will move toward the flock slowly and with an air
of unconcern. But, lo! as soon as he gets near the creatures, that black

36
hen will be seen edging her way to the outer circle of the flock, on the
opposite side from the man. When the man moves around to her side,
she will be found to have plunged into the crowd, and it is hard to find
her. Sometimes she will actually try to sneak off, and conceal herself
in some dark corner, or back of some large object. Every poultryman
will smile when this occurrence is mentioned to him—he knows by
experience that hens have a way of sensing what he has in his mind
regarding them.
Moreover, as every farmer knows, the crow family has a most un-
canny way of sensing the intentions of the farmer who is trying to
destroy them, and shows great sagacity in defeating those intentions.
But, while the crow is a very intelligent bird—one of the wisest of the
bird family, in fact—it obtains its knowledge of what is in the mind of
the man not alone from “figuring on his intentions,” but rather from
that instinctive sensing of his mental states. The hen, as all know, is a
very stupid bird, showing but little intelligent activity. But, neverthe-
less, she is very quick about sensing the poultryman’s designs on her,
though generally very stupid about planning out a skillful escape.
Every owner of dogs, cats and horses, has had many opportuni-
ties for observing the manifestation of this sense on the part of those
animals. Every dog feels the emotional states of his owner, and oth-
ers. The horse knows when his owner seeks to throw the halter over
his neck, or when, on the contrary, he is merely walking through the
field. Cats sense their owners’ feelings and thoughts, and often re-
sent them. Of course, the lower animals can sense merely elementary
mental states, and generally only emotional states, as their minds
are not developed so as to interpret the more complex mental states.
Primitive men likewise almost instinctively sense the feelings and
designs of other men. They do not reason the thing out, but rather
merely “feel” the ideas and designs of the others. The women of the
lower races are more adept in interpreting these sense reports than
are the men. Women are more sensitive, as a rule, than are men—on
any point on the scale of development.
When we come to consider ordinary telepathy in the case of men
of civilized countries, we find a more complex state of affairs. While
civilized man, as a whole, has lost some of the quick telepathic per-
ception of the lower races, he has, in some exceptional cases, acquired
a faculty of receiving and interpreting more complex thought-forms
and mental states. The investigations of the Society for Psychical
Research, and those of private investigators as well, have shown us

37
that a picture of a complicated geometrical design held in the mind
of one person may be carried to and received by the mind of another
person, who reproduces the design on paper. In the same way, com-
plicated thoughts have been transmitted and received. But these are
only exceptional cases. In many cases this sense seems almost dead
in the ordinary civilized individual, except when aroused in excep-
tional cases.
But, nevertheless, the majority of persons have occasional flashes
of telepathy—just enough to make them realize that “there is some-
thing in it.” The renewed interest in the subject, of late years, has
directed the public mind to the phenomena of telepathy, and, con-
sequently, more persons are now taking note of the cases of thought-
transference coming under their personal notice. It must be remem-
bered, of course, that all of us are constantly receiving thought-
waves, and feeling thought-influence, unconsciously. I am speaking
now only of the conscious perception of the thought-waves.
Many investigators have so developed their telepathic sense that
they are able, at times, to obtain wonderful test results. But, it has
been a source of disappointment to many of them to discover that
at other times, under apparently similar conditions, their success
was very slight. So true is this that many authorities have accepted
the theory that telepathy is more or less spontaneous, and cannot be
produced to order. This theory is true as far as it goes, but there is a
side of the case that these investigators overlook, probably because of
their lack of the occult principles involved in the phenomena. I mean
this: that their most brilliant successes have been obtained by reason
of their unconscious “switching on” of the astral telepathic sense, the
clairvoyant sense. While in this condition, they obtained startling
results; but the next time they tried, they failed to awaken the as-
tral sense, and, therefore, had to depend entirely upon the physical
telepathic sense, and, consequently, their results were comparatively
poor.
You will understand the difference and distinction between phys-
ical-sense telepathy, and astral-sense telepathy, if you will carefully
consider the nature of each, as I shall now present it to you. I ask
your close attention to what I shall have to say on this subject in the
remaining pages of this chapter. Do not pass over these explanations
as “dry,” for unless you have a clear fundamental understanding of
the thing, you will never be able to get the best results. This is true of
every phase of learning, physical as well as psychical—one must get

38
started right, in order to obtain the best results.
In the first place, every thought process, every emotional activity,
every creation of ideas, is accompanied by a manifestation of force—
in fact, is the result of the manifestation of a force. Without entering
at all into the question of what mind is, in itself, we may rest firmly on
the natural fact that every manifestation of mental or emotional ac-
tivity is the result of an action of the brain or nervous system, mani-
festing in a form of vibrations. Just as in the case of the manifestation
of electricity in which certain chemical elements are consumed, or
transformed, so in the case of mental or emotional activity there is a
consuming or transformation of the substance of which the nervous
system is composed. When I say “nervous system” in this connec-
tion, I include the brain, or brains of man—for these are but a part of
his great nervous system in which all emotional or mental activity is
manifested.
Moreover, just as there is no real destruction of matter in any of
Nature’s processes—all seeming destruction being but a transforma-
tion—so in the case before us there is a transformation of the energy
released in the thought or emotional process. We may grasp this idea
more clearly if we consider what takes place into transformation of
electrical energy. For instance, transmit a strong current of electricity
over a fine wire, or filament of carbon, and lo! the current is trans-
formed into light. Use another kind of channel of transmission, and
the current is transformed into heat. Every electric light, or electric
heating apparatus is proof of this. In the same way, the electric cur-
rent is sent into space in the form of wireless waves. These waves
coming in contact with certain forms of apparatus are transformed
into forms of force which are registered and interpreted by the wire-
less operator.
In the same way, the telepathic waves of energy are sent forth by
the activity released by the thought or emotion state. These waves
travel in every direction, and when they come in contact with physi-
cal apparatus sufficiently sensitive to register them, they may be re-
produced or retransformed into thought or mental states similar to
those which originally sent them forth. You talk into the receiver of
the telephone, and the sound waves are transformed into waves of
electricity. These electric waves travel over the wires, and on reach-
ing the other end of the telephone circuit are again transformed into
sound-waves which are heard by the ear of the listener. Well, then,
when your brain sends out thought waves, these travel until they

39
are received by the apparatus in the brain of another person, when
they are re-transformed into thoughts of the same kind that origi-
nally caused the thought-waves. I will have much more to say on this
subject in the next chapter. I will pause here to point out the differ-
ence between the phenomena of this form of telepathy, and the higher
form which is really a phase of clairvoyance.
Now, in the case of what may be called a clairvoyant-telepathy,
or astral telepathy, the ordinary thought-waves play but a small part.
Instead of these, there is a transmission of force along the channels of
the astral plane. It is almost impossible to describe the phenomena of
the astral plane in the terms of the physical. I may illustrate the mat-
ter, in a general way, by saying that is something like your astral self
actually extending itself out until it touches the astral self of the other
person, and thus actually “feels” the astral activities there, instead of
it being a case of something like waves travelling along space between
brain and brain. Do you get this clearly? This is about as near to it
as I can explain it to you at this place. Telepathy is simply a matter
of the transmission and receiving of waves of vibratory force which
have travelled along the ether between two persons. But clairvoyance
or astral-telepathy is something like your mind being extended out
until it actually touches the mind of the other person and sees what
is there.
I shall have much to say regarding the working out of the process-
es of clairvoyance, as we proceed. I have merely given the above ex-
planation for the purpose of distinguishing between ordinary telepa-
thy and clairvoyance, so as to prevent you from falling into a common
error. Now let us consider the phenomena of ordinary telepathy—this
is very wonderful in itself, although it is on a lower plane of activity
than its astral or clairvoyant counterpart.

40
 LESSON III

TELEPATHY EXPLAINED

T elepathy, meaning Thought-Transference, bears a misleading

title. Literally translated, it means “suffering at a distance,” or,
perhaps, “feeling pain at a distance.” The name should really indicate
“knowing at a distance,” in order to be properly descriptive. But as
the term has acquired a forced meaning by reason of years of usage,
it will probably be continued in popular favor. After all, names do not
count, so long as the meaning is accepted and understood.
While the term itself has been generally used in the sense of con-
scious and deliberate sending and receiving of thought-waves, there
is a far wider field of phenomena really covered by it, viz., the uncon-
scious sending and receiving of mental and emotional vibrations. I
shall take up this phase of the subject in a moment, after I have called
your attention to the mechanism whereby the waves of thought and
emotion are transmitted.
In the last chapter, you will remember that I called your attention
to the fact that there is a manifestation of energy or force (in the form
of vibrations) in every mental or emotional state. This is true not only
in the case of deep thought or vivid feeling, but also in the case of
general mental “feelings,” and emotional states. During such mani-
festations there is a radiation of mental or emotional vibrations from
the brain or nervous centres of the system, which flows out in all di-
rections just as do light and wireless electricity. The principal seats or
centres of these radiations are (1) the several brains of man, viz., the
cerebrum, cerebellum, and the medulla oblongata, respectfully; and
(2) the several great centres of nerve substance in the human system,
called the plexi, such as the solar plexus, etc.
The vibrations arising from emotional excitement are sent out
principally from the plexi, or great centres of the sympathetic nerv-
ous system. Those arising from the more strictly mental states ema-
nate from certain centres and points of the brain, or brains, of the
person manifesting them. Certain forms of these vibrations consti-
tute the real essence of what is generally called “human magnetism,”

41
which will be treated upon in the proper place in these lessons.
I do not think it advisable to go into the technical details of the
generation and mechanism of transmission of these thought and
emotional vibrations, in these lessons. To understand the same would
require a technical knowledge of physiology and organic chemistry,
which is not possessed by the average person. Moreover, such details
are neither interesting nor instructive to the general student of oc-
cultism. But, I think it proper to give at least a brief description of the
receiving of such vibratory-waves by other individuals.
In the first place, every great plexus, or groups of nerve ganglia, in
the human system is a receiving station, as well as a sending station.
A person manifesting strong emotional excitement tends to awaken
similar states in the nervous centres of other persons in whom the
conditions are favorable. This explains why the vibrations of anger,
fear, panic, are so contagious. It also explains the strong effect of the
vibrations emanating from the nerve centres controlling the repro-
ductive system, in certain cases of strong sexual excitation. Each hu-
man sympathetic nervous system contains many receiving stations
where emotional vibrations are received, and where they tend to be
transformed into similar feeling in the receiving system, unless neu-
tralized by other mental and emotional states in the person.
When we come to consider the apparatus by which is received
the vibrations arising from what may be called “purely mental” op-
erations of the brain, such as intellectual thought, constructive im-
agination, etc., we find a more specialized arrangement, as might
be expected. There are several minor receiving points of mental vi-
brations, regarding which I do not consider it worth while to go into
detail, because of the technical features involved. The principal ap-
paratus for receiving thought vibrations of this kind is that which is
known as the “pineal gland,” which I shall now describe.
The pineal gland is a peculiar mass of nervous substance which
is embedded in the human brain, in a position near the middle of the
skull almost directly above the extreme top of the spinal column. It
is shaped like a small cone; and is of a reddish-gray color. It lies in
front of the cerebellum, and is attached to the floor of the third ven-
tricle of the brain. It contains a small quantity of peculiar particles
of gritty, sand-like substance, which are sometimes called “brain-
sand.” It derives its scientific name from its shape, which, as I have
said, resembles a pine-cone. Physiologists are at sea regarding the
function of this strange organ, and generally content themselves with

42
the statement that “its functions are not understood.” But occultists
know that the pineal gland, with its peculiar arrangement of nerve-
cell corpuscles, and its tiny grains of “brain-sand,” is the physical tel-
epathic receiving instrument. Students of wireless telegraphy have
noticed a startling resemblance between the pineal gland and a part
of the receiving instrument employed in wireless telegraphy.
The thought vibrations coming in contact with the nervous sys-
tem of the receiving person, set up a peculiar vibration in the sub-
stance of the pineal gland and thus the first step in the transforma-
tion of these vibrations into thought-forms in the mind of the person
is under way. The remainder of the process is too technical, both in
the physiological as well as in the occult sense, to be taken up in detail
at this place. The student will do well to get the idea of the workings of
wireless telegraphy well fixed in his mind, for this will set up the right
conception of the working of ordinary telepathy, without the neces-
sity of complicated technical diagrams and descriptions.
And, now then, let us see what results from the sending forth and
receiving of these mental and emotional waves of force and energy. It
is a most interesting subject, I assure you. While the phenomena of
the astral plane is probably more fascinating to the average student, I
would impress upon you the importance of mastering the occult phe-
nomena of the physical plane, before passing on to that of the higher
planes.
In the first place, as all occultists know, each person is constantly
surrounded with what has been called an “atmosphere” composed
of mental and emotional vibrations which are emanated from his
personality. The atmosphere of each person depends upon the gen-
eral character of the thoughts and feelings of the person in question.
Consequently, as no two persons are precisely alike in character, it
follows that no two personal atmospheres are exactly alike. Each per-
son has a psychic atmosphere of his or her own. These atmospheric
vibrations do not extend very far from the presence of the person,
and, consequently affect only those coming near to him.
In the same way, every group or crowd of persons has its own
psychic atmosphere, composed of a blending of the individual psy-
chic atmospheres of the persons composing the crowd, group or as-
semblage, and representing the general average of the thought and
feelings of the crowd. There are no two group atmospheres exactly
alike, for the reason that no two groups of persons, large or small, are
exactly alike. Actors know that each audience which they face has its

43
own psychic atmosphere, and the actors are affected by it. Preachers,
lawyers, and speakers in general are quite aware of this fact, and
freely admit it, though they may not be acquainted with the causes or
laws governing the phenomena.
Following the same psychic law, it will be found that every town
or large city, or even every small village or section of a larger town,
will be found to have its own distinctive psychic atmosphere, which is
very perceptible to strangers visiting the place, and which affect those
who take up their residence in the place. In large cities, it has been
noticed that every building has its own peculiar vibrations which
arise from the general character of those occupying it. Different
church buildings likewise reflect the character of the general habits of
thought and feeling of those worshipping in them. Likewise, certain
business streets have pleasant or unpleasant vibrations in their at-
mosphere, from the same causes. Every person recognizes the truth
of these statements, though but few are able to account for the facts
in a scientific manner.
The beginner in the study of psychic phenomena often asks how
these things can be, when the thought which has occasioned the vi-
brations have long since passed away. The explanation is simple, when
properly explained. It is something like this: just as heat remains in a
room after the stove has ceased to throw out heat-waves, so do the vi-
brations of thought and feeling persist long after the thought or feel-
ing has died away. Or, if you prefer a more material illustration, we
may say that if a package of perfumery has been opened in a room,
and then removed, the air will remain charged with the odor for a
long time afterwards.
So, you see, the same principle applies in the case of psychic vi-
brations. The person carries around with him the general atmos-
phere of his characteristic mental and emotional vibrations. And, in
the same way, the house, store, church, street, town, or city, etc., is
permeated with the psychic vibrations of those who have frequented
them. Nearly every one realizes the different feeling that impresses
him when he enters a strange house, apartment, store or church. Each
one has its own difference of psychic effect. And, so does each person
create his or her psychic effect upon those coming in contact with
him or her, or who comes into his or her presence or vicinity.
The next question asked by the thoughtful new student is this: If
persons are constantly sending forth psychic vibrations, and if such
vibrations persist for some time, why are we not overwhelmed with

44
the force of them; and why are they not all so mixed up as to lose all
their effect. I shall now answer this very important question.
In the first place, though we are constantly affected more or less
by the multitude of psychic vibrations beating upon us, still the great-
er part of them do not consciously impress us. For an example, we
have but to consider how few of the sounds or sights of a busy street
are impressed upon our consciousness. We hear and see only a few of
the things which attract our attention and interest. The rest are lost
to us, although our eyes and ears receive them all. In the same way,
we are impressed only by the stronger vibrations which reach us, and
then only by those which we have attracted to ourselves, or which
prove attractive to us by reason of our own likes and dislikes.
In the second place, the effect of certain thought vibrations is
neutralized by the effect of the vibrations of thoughts of an opposite
character. Just as a mixture of black and white produces the neutral
color of grey, so do two currents of opposing thought vibrations tend
to resolve themselves into a neutral vibration which has little or no
effect upon those coming in contact with them. You may think of nu-
merous correspondences to this in the world of material things. For
instance, a mixture of very hot and very cold water, will produce a
neutral lukewarm liquid, neither hot nor cold. In the same way, two
things of opposing taste characteristics, when blended, will produce
a neutral taste having but little effect upon one. The principle is uni-
versal, and is readily understood.
In the third place, there is that which we may call an “affinity” be-
tween thoughts and feelings of a similar character. Not only do the vi-
brations of similar thoughts tend to coalesce and combine; but, more
than this, each one of us attracts to himself or herself the thought
vibrations which are in general accord with corresponding thoughts
in our own minds, or feelings in our own nature. Like attracts like.
In the same way, the character of our thoughts and feelings act to
repel thought or emotional vibrations of an opposite or inharmonious
nature. As all occultists know, everyone draws thought vibrations in
harmony with his or her own; and also repels thought vibrations of
an inharmonious nature.
These are the general laws and principles governing the phenom-
ena of this phase of telepathic vibrations. There is much more to be
said on the subject, of course, but if you will note carefully the leading
principles and laws of manifestation just mentioned, you will be able
to reason correctly regarding any phase of this class of phenomena

45
which may come before you for attention. Once you learn a general
rule, the rest becomes merely a matter of application and interpreta-
tion. Let us now proceed to a consideration of other phases of the
general subject of telepathic influence.
We now come to the phase of what may be called direct telepa-
thy—that is where a thought is consciously, and more or less purpose-
ly, directed toward another person. We come across many interesting
cases of this kind where persons find themselves thinking intently of
certain other persons, and afterwards are told by the other persons
that “I found myself thinking intently about you, at such and such a
time,” etc. In some of these cases it is difficult to determine which one
started the thinking. Again, how often do we find ourselves thinking
of a person, when all of a sudden the person comes into sight. Again,
we think intently and earnestly about a certain question; and then,
all of a sudden, other folks whom we meet begin talking to us about
the same thing. These instances are too common to need more than
a passing notice.
A little more purpose is displayed in that class of phenomena in
which we intently wish that a certain person shall do a certain thing,
and lo! we soon learn that that certain person has done it. A number
of years ago, a popular writer wrote an article in which he mentioned
what seemed to him to be a curious instance of some form of mental
influence or telepathy. He said that he had found out that if he would
sit down and carefully write a letter to some person from whom he
had not heard for a long time, and then destroy the letter instead of
sending it, he would be almost certain to receive a letter from that
person within a few days. He did not attempt to account for the phe-
nomenon, he merely called the attention of his readers to it. Many
persons have followed the suggestion, often with very wonderful re-
sults. There is nothing miraculous, or supernatural about such occur-
rences. It is merely one phase of telepathy. The concentrated thought
of the writer of the letter is directed toward the other person, and that
person begins to think of the first one; then he thinks he will write to
him; then he actually does write. Distance, space, and direction have
no importance in this experiment—it is not necessary to even know
where the second person is, in fact.
There are often found persons so closely in psychic harmony with
each other that they very often are able to ask questions and receive
answers from each other, even though great distances separate them.
Some particular times there is a better psychic harmony existing

46
between the same persons than is found at other times. All this, of
course, affects the success of the experiment. It is surprising what
wonderful results along these lines may be obtained by almost any
person of average intelligence, after a little careful, patient, conscien-
tious practice.
But there have been phenomena obtained as the result of long se-
ries of careful experiments which are, in a way, even more wonderful
than these somewhat less deliberate experiments just mentioned. I
allude to the experiments of a number of earnest, careful scientific
students, who surrounded themselves with every precaution against
over-enthusiasm, fraud, and coincidence. Prominent among this class
of investigations we find those conducted by the Society for Psychical
Research, of England, which really established a firm basis for the
work of other investigators who followed the general methods of the
said society. In the following chapter, I shall give you a somewhat ex-
tended statement of the results of such investigations, because this
information is important to every student of psychic phenomena, not
only because it establishes a firm scientific basis for his studies and
beliefs, but also because it gives him important information which he
may apply in the course of his own experimental work.
I may mention that the investigations into the subject of telep-
athy, and kindred subjects, under the auspices of the society just
mentioned, were conducted by men of careful scientific training and
experience, and under the general supervision and approval of the
officers of the society, among which have been numbered such emi-
nent men as Prof. Henry Sidgwick, of Cambridge University; Prof.
Balfour Stewart, a Fellow of the Royal Society of England; Rt. Hon.
A.J. Balfour, the eminent English statesman; Prof. William James,
the eminent American psychologist; Sir William Crookes, the great
chemist and discoverer of physical laws, who invented the celebrated
“Crookes’ Tubes,” without which the discovery of the X Rays, radio-
activity, etc., would have been impossible; Frederick W.H. Myers, the
celebrated explorer of the astral planes, and writer upon psychic phe-
nomena; Sir Oliver Lodge, the popular English scientist; and other
men of international reputation and high standing. The character of
these men at once gives the stamp of honesty and scientific accuracy
to all the work of the society.
In order that you may understand the spirit which animated these
scientific investigators in their work of the exploration of this new
and strange region of Nature, I ask you to carefully read the following

47
words of the presidential address of Sir William Crookes, before the
Royal Society, at Bristol, England, in 1898. Remember, please, that
this address was made before an assemblage of distinguished scien-
tists, many of them rank materialists and, quite skeptical of all oc-
cult phenomena—this was nearly twenty years ago, remember. Sir
William Crookes, facing this gathering, as its president, said:
“Were I now introducing for the first time these inquiries to the
world of science, I should choose a starting point different from
that of old (where we formerly began). It would be well to begin
with Telepathy; with that fundamental law, as I believe it to be, that
thoughts and images may be transferred from one mind to another
without the agency of the recognized organs of sense—that knowl-
edge may enter the human mind without being communicated in any
hitherto known or recognized ways. * * * If telepathy takes place, we
have two physical facts—the physical change in the brain of A, the
suggestor, and the analogous physical change in the brain of B, the
recipient of the suggestion. Between these two physical events there
must exist a train of physical causes. * * * It is unscientific to call
in the aid of mysterious agencies, when with every fresh advance
in knowledge it is shown that either vibrations have powers and at-
tributes abundantly able to any demand—even the transmission of
thought.
“It is supposed by some physiologists that the essential cells of
nerves do not actually touch, but are separated by a narrow gap which
widens in sleep while it narrows almost to extinction during mental
activity. This condition is so singularly like a Branly or Lodge coherer
(a device which led to the discovery of wireless telegraphy) as to sug-
gest a further analogy. The structure of brain and nerve being simi-
lar, it is conceivable that there may be present masses of such nerve
coherers in the brain, whose special function it may be to receive
impulses brought from without, through the connecting sequence of
ether waves of appropriate order of magnitude.
“Roentgen has familiarized us with an order of vibrations of ex-
treme minuteness as compared with the smallest waves with which
we have hitherto been acquainted: and there is no reason to suppose
that we have here reached the limit of frequency. It is known that the
action of thought is accompanied by certain molecular movements in
the brain, and here we have physical vibrations capable from their ex-
treme minuteness of acting direct upon individual molecules, while
their rapidity approaches that of internal and external movements

48
of the atoms themselves. A formidable range of phenomena must be
scientifically sifted before we effectually grasp a faculty so strange, so
bewildering, and for ages so inscrutable, as the direct action of mind
upon mind.
“In the old Egyptian days, a well known inscription was carved
over the portal of the Temple of Isis: ‘I am whatever has been, is, or
ever will be; and my veil no man hath yet lifted.’ Not thus do mod-
ern seekers after truth confront Nature—the word that stands for the
baffling mysteries of the Universe. Steadily, unflinchingly, we strive
to pierce the inmost heart of Nature, from what she is to reconstruct
what she has been, and to prophesy what she shall be. Veil after veil
we have lifted, and her face grows more beautiful, august and won-
derful, with every barrier that is withdrawn.”
You will notice that this address made nearly twenty years ago,
and from the standpoint of physical science is in full accord with the
ideas of occultism as old as the hills. And yet, the speaker had worked
out the idea independently. He also investigated higher forms of psy-
chic phenomena, with results that startled the world. But, you will
notice that he does not attempt to give any other than purely physical
laws the credit for the ordinary phenomena of telepathy. And he was
thoroughly right in this, as we have seen. He escaped the common
error of confusing physical-sense phenomena with the phenomena of
the astral-senses. Each plane has its own phenomena—and each class
is surely wonderful enough. And, again, remember that both physical
and astral phenomena are purely natural; there is no need for seeking
any supernatural agencies to account for these natural facts.

49
 LESSON IV

SCIENTIFIC TELEPATHY

T he investigators of the Society for Psychical Research, of England,

started by giving a broad definition of Telepathy, as follows:
“Telepathy is the communication of impressions of any kind from one
mind to another, independently of the recognized channels of sense.”
They took the rational position that the actual distance between the
projector and the recipient of the telepathic message is not material;
and that all that is required is such a separation of the two persons
that no known operation of the senses can bridge the space between
them. They wisely held that telepathy between two persons in the
same room is as much telepathy as when the two persons are located
at opposite sides of the world.
The investigators then ruled out all instances of thought-trans-
mission in which there was even the slightest muscular contact be-
tween the projector and the recipient. They held that though there
might be genuine telepathy in such cases, nevertheless, there was
always the possibility of fraud or collusion, or of unconscious muscu-
lar action on the part of the projector. They demanded absolute and
actual separation of the two persons, in order that their experiments
might be above suspicion. They were wise in this, for while there is
undoubtedly a psychic communication in the cases in which there
is the slight physical connection between the two persons (as I shall
point out to you a little further on), still the element of doubt or sus-
picion must be entirely eliminated from a scientific test, in order to
render it valuable and valid.
They, therefore, confined their investigations in Telepathy to the
two following classes, viz.: (1) where actions are performed without
physical contact with the person willing; and (2) where some number,
word, or card is guessed apparently without any of the ordinary means
of communication. The investigators recognized the possibility that
in the first of the above-mentioned two classes of experiments there
is a possibility of suspicion of collusion, fraud, or unconscious sug-
gestion, in the matter of the motion of the eyes of the party, or some

50
member of it, which might be seized upon, perhaps unconsciously,
by the recipient, and used to guide him to the object which was being
thought of by the projector or the party. They sought to obviate this
difficulty by blindfolding the percipient, and by placing non-conduc-
tors of sound over his ears. But, finally, they came to the conclusion
that even these precautions might not prove sufficient; and, accord-
ingly, they devoted their attention to the second class of experiments,
in which all ordinary means of communication between projector
and recipient were impossible. They took the additional precautions
of limiting their circle to a small number of investigators of scientific
reputations, and well known to each other, always avoiding a promis-
cuous company for obvious reasons.
One of the earliest series of investigations by these special com-
mittees of investigators was that of the family of the Rev. A.M. Creery,
in Derbyshire, England. The children of this family had acquired a
reputation in what was known as the “guessing game,” in which one
of the children, previously placed outside of the room, then returned
to the room and attempted to “guess” the name or location of some
object agreed upon by the party during her absence. The results were
very interesting, and quite satisfactory, and have frequently been
referred to in works on the subject written since that time. I think
it well to give the results of this series of experiments in some little
detail, for they form a basis for experiments on the part of those who
read these lessons.
Prof. W.F. Barrett, Professor of Physics in the Royal College of
Science for Ireland, conducted the most of the experiments. The re-
port to the Society says: “We began by selecting the simplest objects
in the room; then chose names of towns, people, dates, cards out of
a pack, lines from different poems, etc., in fact, any thing or series
of ideas that those present could keep in their minds steadily. The
children seldom made a mistake. I have seen seventeen cards chosen
by myself named right in succession without any mistake. We soon
found that a great deal depended on the steadiness with which the
ideas were kept before the minds of the thinkers, and upon the energy
with which they willed the ideas to pass. I may say that this faculty is
not by any means confined to the members of one family; it is much
more general than we imagine. To verify this conclusion, I invited two
of a neighbor’s children to join us in our experiments, with excellent
results.”
The report gives the methods of the experiments, as follows: “The

51
inquiry has taken place partly in Mr. Creery’s house, and partly in
lodgings, or at a hotel occupied by some of our number. Having select-
ed at random one child, whom we desired to leave the room and wait
at some distance, we would choose a pack of cards, or write on a piece
of paper a name of a number which occurred to us at the moment.
Generally, but not always, this was shown to the members of the
family present in the room; but no one member was always present,
and we were sometimes entirely alone. We then recalled the child,
one of us always assuring himself that, when the door was suddenly
opened, she was at a considerable distance, though this was usually a
superfluity of caution, as our habit was to avoid all utterances of what
was chosen. On re-entering, she stood—sometimes turned by us with
her face toward the wall, oftener with her eyes directed toward the
ground, and usually close to us and remote from the family—for a pe-
riod of silence varying from a few seconds to a minute, till she called
out to us some number, card, or whatever it might be.”
In the first experiments, in “guessing” the name of objects, the
child guessed correctly six out of fourteen. She then guessed cor-
rectly the name of small objects held in the hands of one of the com-
mittee—five times out of six. She guessed fictitious names chosen by
the committee—five out of ten, at the first trial. The committee then
tested her by writing down the name of some object in the house,
fixed at random, and then, after all had thought intently of the thing,
they sent for the child and bade her try to find the thing thought of,
the thought-concentration of course continuing during the search.
The result is thus reported: “In this way I wrote down, among other
things, a hair-brush—it was brought; an orange—it was brought; a
wine-glass—it was brought; an apple—it was brought; and so on, until
many objects had been selected and found by the child.”
Passing over the details of many other experiments we find that
the following remarkable results were obtained by the committee:
“Altogether, three hundred and eighty-two trials were made in this
series. In the case of letters of the alphabet, of cards, and of numbers
of two figures, the chances of success on a first trial would naturally be
25 to 1, 52 to 1, and 89 to 1, respectively; in the case of surnames they
would of course be infinitely greater. Cards were far most frequently
employed, and the odds in their case may be taken as a fair medium
sample, according to which, out of a whole series of three hundred
and eighty-two trials, the average number of successes at the first at-
tempt by an ordinary guesser would be seven and one-third. Of our

52
trials, one hundred and twenty-seven were successes on the first at-
tempt, fifty-six on the second, nineteen on the third—MAKING TWO
HUNDRED AND TWO, OUT OF A POSSIBLE THREE HUNDRED
AND EIGHTY-TWO!” Think of this, while the law of averages called
for only seven and one-third successes at first trial, the children ob-
tained one hundred and twenty-seven, which, given a second and
third trial, they raised to two hundred and two! You see, this takes
the matter entirely out of the possibility of coincidence or mathemati-
cal probability.
But this was not all. Listen to the further report of the commit-
tee on this point: “The following was the result of one of the series.
The thing selected was divulged to none of the family, and five cards
running were named correctly on a first trial. The odds against this
happening once in a series were considerably over a million to one.
There were other similar batches, the two longest runs being eight
consecutive guesses, once with cards, and once with names; where
the adverse odds in the former case were over one hundred and forty-
two millions to one; and in the other, something incalculably great-
er.” The opinion of eminent mathematicians who have examined the
above results is that the hypothesis of mere coincidence is practically
excluded in the scientific consideration of the matter. The committee
calls special attention to the fact that in many of the most important
tests none of the Creery family were cognizant of the object selected,
and that, therefore, the hypothesis of fraud or collusion is absolutely
eliminated. The committee naturally came to the conclusion that the
phenomena was genuine and real telepathy.
Prof. Balfour Stewart, LL.D., F.R.S., who was present at some
of these experiments, though not a member of the committee, ex-
pressed great amazement at some of the results. He reports: “The
thought-reader was outside a door. The object or thing thought of was
written on paper and silently handed to the company in the room.
The thought reader was then called in, and in the course of a minute
the answer was given. Definite objects in the room, for instance, were
first thought of, and in the majority of the cases the answers were
correct. Then numbers were thought of, and the answers were gen-
erally right, though, of course, there were some cases of error. The
names of towns were thought of, and a good many of these were right.
Then fancy names were thought of. I was asked to think of certain
fancy names, and mark them down and hand them round to the com-
pany. I thought of and wrote on paper, ‘Blue-beard,’ ‘Tom Thumb,’

53
‘Cinderella.’ and the answers were all correct!”
The committee also conducted a number of experiments with
other recipients, with very satisfactory results. Colors were correctly
guessed with a percentage of successes quite beyond the average or
probable number. Names of towns in all parts of the world, were cor-
rectly “guessed” by certain recipients with a wonderful degree of suc-
cess. But, probably most wonderful of all, was the correct reproduc-
tion of diagrams of geometrical and other figures and shapes. In one
case, the recipient, in a series of nine trials, succeeded in drawing
them all correctly, except that he frequently reversed them, making
the upper-side down, and the right-hand side to the left. The Society,
has published these reproduced diagrams in its Illustrated reports,
and they have convinced the most skeptical of critics. Some of the
diagrams were quite complicated, unusual, and even grotesque, and
yet they were reproduced with marvelous accuracy, not in a hesitat-
ing manner, but deliberately and continuously, as if the recipient were
actually copying a drawing in full sight. Similar results have been
obtained by other investigators who have followed the lead of these
original ones.
So you see, the seal of scientific authority has been placed upon
the phenomena of telepathy. It is no longer in the realm of the su-
pernatural or uncanny. As Camille Flammarion, the eminent French
scientist, has said: “The action of one mind upon another at a dis-
tance—the transmission of thought, mental suggestion, communi-
cation at a distance—all these are not more extraordinary than the
action of the magnet on iron, the influence of the moon on the sea,
the transportation of the human voice by electricity, the revolution
of the chemical constituents of a star by the analysis of its light, or,
indeed, all the wonders of contemporary science. Only these psychic
communications are of a more elevated kind, and may serve to put us
on the track of a knowledge of human nature. What is certain is: That
telepathy can and ought to be henceforth considered by Science as an
incontestable reality; that minds are able to act upon each other with-
out the intervention of the senses; that psychic force exists, though
its nature is yet unknown. * * * We say that this force is of a psychic
order, and not physical, or physiological, or chemical, or mechanical,
because it produces and transmits ideas and thoughts, and because it
manifests itself without the co-operation of our senses, soul to soul,
mind to mind.”
In addition to investigating the above mentioned classes of

54
telepathic phenomena, the English Society for Psychical Research in-
vestigated many remarkable cases of a somewhat higher phase of te-
lepathy. They took down the stories told by persons deemed responsi-
ble, and then carefully examined, and cross-examined other witness-
es to the strange phenomena. The record of these experiments, and
investigations, fill a number of good sized volumes of the Society’s
reports, which are well worth reading by all students of the subject.
They may be found in the libraries of nearly any large city. I shall,
however, select a number of the most interesting of the cases therein
reported, to give my students an idea of the character of the phenom-
ena so investigated and found genuine by the committees having this
class of telepathy under investigation.
An interesting case of spontaneous telepathy is that related by Dr.
Ede, as follows: “There is a house about a half-mile from my own, in-
habited by some ladies, friends of our family. They have a large alarm
bell outside their house. One night I awoke suddenly and said to my
wife: ‘I am sure I hear Mrs. F’s alarm bell ringing.’ After listening for
some time, we heard nothing, and I went to sleep again. The next day
Mrs. F. called upon my wife and said to her: ‘We were wishing for
your husband last night, for we were alarmed by thieves. We were all
up, and I was about to pull the alarm bell, hoping that he would hear
it, saying to my daughters, “I am sure it will soon bring Dr. Ede,” but
we did not ring it.’ My wife asked what time this had happened, and
Mrs. F. said that it was about half past one. That was the time I awoke
thinking that I heard the bell.”
In this case there was manifested simply ordinary physical plane
telepathy. Had the bell actually been rung, and heard psychically, it
would have been a case of astral plane hearing, known as clairaudi-
ence. As it was, merely the thought in the mind of Mrs. F., and her
strong idea to ring the bell, caused a transmission of thought waves
which struck Dr. Ede with great force and awakened him. This case
is interesting because it is typical of many cases of a similar nature
within the experience of many persons. It is seen that a strong feeling,
or excitement, accompanied by a strong desire or wish to summon
another person, tends to give great power and effect to the thought
waves emitted. They strike the mind of the recipient like the sudden
ringing of an alarm clock bell.
Another interesting case is that of two ladies, both well known to
members of the committee, and vouched for as of strict veracity. This
case is unusual for the reason that two different persons received the

55
thought-waves at the same time. Here is an abridgment of the case:
“Lady G. and her sister had been spending the evening with their
mother, who was in her usual health and spirits when they left her.
In the middle of the night the sister awoke in her fright and said to
her husband: ‘I must go to my mother at once; do order the carriage. I
am sure that she is taken ill.’ On the way to her mother’s house, where
two roads meet, she saw Lady G.’s carriage approaching. When they
met each asked the other why she was there. They both related the
same experience and impression. When they reached their mother’s
house, they found that she was dying, and had expressed an earnest
wish to see them.”
Another case of a similar nature is this: “At the siege of Mooltan,
Major General R., then adjutant of his regiment, was severely wound-
ed and supposed himself to be dying. He requested that his ring be
taken off his finger and sent to his wife. At the same time his wife was
at Ferozepore, one hundred and fifty miles distant, lying on her bed,
in a state half way between waking and sleeping. She saw her husband
being taken off the field, and heard his voice saying: ‘Take this ring off
my finger, and send it to my wife.’”
This case bears the marks of very strong telepathy, but also has
a suspicious resemblance to clairvoyance accompanied by clairaudi-
ence. Or perhaps it is a combination of both telepathy and clairvoy-
ance. It is impossible to determine which, in absence of more detailed
information. The message of persons dying, or believing themselves
to be approaching death, are frequently very strong, for certain rea-
sons well known to occultists. But there is nothing supernatural
about the phenomena, and in most cases it is merely a case of strong
telepathy.
The Society also reports the following interesting case: “A. was
awake, and strongly willed to make himself known to two friends who
at that time (one o’clock in the morning) were asleep. When he met
them a few days afterward, they both told him that at one o’clock they
had awakened under the impression that he was in their room. The
experience was so vivid that they could not go to sleep for some time,
and looked at their watches to note the time.” Cases of this kind are
quite common, and many experimenters have had equally good re-
sults with this phase of thought transference. You will remember that
there is no actual projection of the astral body, in most of these cases,
but merely a strong impression caused by concentrated thought.
Another interesting case is that of the late Bishop Wilberforce,

56
and is recorded in his biography, as follows: The Bishop was in his
library at Cuddleson, with three or four of his clergy with him at the
same table. The Bishop suddenly raised his hand to his head, and ex-
claimed: “I am certain that something has happened to one of my
sons.” It afterwards transpired that just at that time his eldest son’s
foot was badly crushed by an accident on board his ship, the son be-
ing at sea. The Bishop himself recorded the circumstance in a letter to
Miss Noel, saying: “It is curious that at the time of his accident I was
so possessed with the depressing consciousness of some evil having
befallen my son, Herbert, that at the last, I wrote down that I was
unable to shake off the impression that something had happened to
him, and noted this down for remembrance.” There is nothing unusu-
al about this case, for it has been duplicated in the experience of many
persons. Its chief importance lies in the fact that it is recorded by a
man of wide reputation and high standing, and also that the Bishop
had taken the precaution to note down the thing at the time, instead
of merely recalling it after he had heard of the accident.
You will notice that in many cases of this kind the phenomenon
closely approaches the aspect of true clairvoyance, or astral sensing.
In some cases there appears to be a blending of both telepathy and
astral clairvoyance. In fact, there is but very little difference between
the highest phases of ordinary telepathy, and the more common
phases of clairvoyance. Here, as in many other cases of Nature’s forc-
es, there seems to be a gradual blending, rather than a sharp dividing
line between the two classes of phenomena. Moreover, the student
developing his telepathic powers will frequently find that he is begin-
ning to unfold at least occasional flashes of clairvoyance.
In the case of telepathy, the recipient merely senses what is in
the mind of the projector. In some cases a picture in the mind of the
projector may be seen by the recipient, and may thus be mistaken
for a case of pure clairvoyance. But, in investigating closely, it will
be found that the real scene was slightly different from the impres-
sion, in which case it shows that the impression was simply telepath-
ic. Clairvoyant vision shows the scene as it really is, or rather as the
physical eye of the recipient would have seen it. The astral sight really
sees the scene, and does not merely receive the mental impression of
the projector. The first is original seeing; the second, merely a repro-
duction of images already in the mind of the projector, and colored by
his personality, etc.
In the next lesson, I shall give you a number of exercises and

57
methods designed to develop your telepathic powers. You will find the
practice of these most interesting and entertaining, and at the same
time most instructive. You will find that as you practice the exercises
given therein, you will become more and more adept and proficient
in producing telepathic phenomena. From the lower stages, you will
be able to proceed to the higher. And, in time, you will be surprised
to find that almost unconsciously you have passed into the stage in
which you will have at least occasional manifestations of clairvoy-
ance, psychometry, etc.
In fact, there is no better way known to practical occultists to de-
velop in a student the powers of clairvoyance than just this method
of starting the student with the exercises designed to develop the
telepathic power. It has been found by centuries of experience that
the student who develops telepathic power, in a systematic way, will
gradually unfold and evolve the clairvoyant and psychometric power.
It constitutes the first rungs on the ladder of psychic development.
Of course, under the head of clairvoyance, etc., you will be given
methods and exercise designed to develop clairvoyant powers—some
of them very valuable and effective methods, at that. But, notwith-
standing this, I feel that I should impress upon you the importance of
laying a firm foundation for such instruction, by developing yourself
first along the lines of telepathic power. Such a course will not only
keenly sharpen your powers of receptivity to such vibrations as you
may wish to receive; but it will also train your mind in the direction
of translating, interpreting, and recording such impressions when
received.
You must remember that proficiency in a mental art is attained
only by means of training the attention to concentrate upon the task.
It is the same way in clairvoyance and psychometry. Telepathy trains
your attention to concentrate upon the reception of impressions, and
to hold them firmly and clearly in consciousness. The result is that
when you really develop clairvoyant receptivity, your attention has
already been trained to do the necessary work. I need not tell you
what an advantage this gives you over the clairvoyant who has not
received this training, for your own good common sense will assure
you of it.
So, now for our training in telepathy—not only for itself, but also
as a means of preparing for the higher stages.

58
 LESSON V

MIND READING, AND BEYOND

T he simpler forms of telepathic phenomena have received the

name “Mind Reading” and by some have been regarded as some-
thing not quite within the class of real telepathy. This last impres-
sion has been heightened by the fact that there has been offered the
public many spectacular exhibitions of pseudo mind-reading, that is
to say, imitation or counterfeit mind-reading, in which the result has
been obtained by trickery, collusion, or clever artifice. But, notwith-
standing this fact, genuine mind-reading is actually a phase of true
telepathy.
What is generally known as mind-reading may be divided into
two classes, as follows: (1) where there is an actual physical contact
between the projector and the receiver; and (2) where there is no ac-
tual physical contact, but where there is a close relation in space be-
tween the two parties, as in the case of the “willing game.” In the first
class belong all cases in which the projector touches the recipient, or
at least is connected with him by a material object. In the second class
belong those cases in which the recipient seeks to find an object which
is being thought of by either a single projector, or by a number of per-
sons in the same room. You will notice that both of these classes were
omitted from the experiments of the Society for Psychical Research,
because of the possibility of fraud or collusion. But, nevertheless, the
student will do well to acquire proficiency in manifesting this form
of telepathy, not alone for its own sake, but, also, because it naturally
leads to higher development.
In the case of the first class of mind-reading namely, that in which
actual physical contact is had between the projector and the recipi-
ent, there has been a disposition on the part of some authorities to
explain the whole matter by the theory of unconscious muscular
impulse of the projector; but those who have carefully studied this
subject, and who have themselves performed the feats of this class
of mind-reading, know that there is far more than this to it. Those
familiar with the subject know that there is a decided transference

59
of thought-waves from the projector to the recipient, and that the lat-
ter actually “feels” the same as they strike upon his mental receiving
apparatus. The whole difference between this and the higher forms
of telepathy is that in this the thought-currents generally run along
the wires of the nervous system, instead of leaping across the space
between the two persons.
It is known to all who have conducted this class of experiments,
that at times there will be experienced a change or shifting in the
transmission of the thought-currents. For a time, the thought-waves
will be felt flowing in along the nerves of the hands and arms when, all
of a sudden this will cease, and there will be experienced the passage
of the current direct from brain to brain. It is impossible to describe
this feeling in mere words, to those who have never experienced it.
But those to whom it has once been manifested will recognize at once
just what I mean by this statement. It is a different sensation from
any other in the experience of a human being, and must actually be
experienced to be understood. The nearest analogy I can offer is that
feeling experienced by the person when a forgotten name for which
he has vainly sought, suddenly flashes or leaps into his conscious-
ness—it is felt to come from somewhere outside of the conscious field.
Well, in the case of the thought-current the feeling is much the same,
only there is a fuller sense of the “outsideness” of the source of the
thought.
In order to make you understand the distinction between the two
classes of mind-reading more clearly, I will say that you may think of
one as akin to the ordinary telegraphy over wires; and of the other as
akin to wireless telegraphy. It is the same force in both cases, the dif-
ference being simply one of the details of transmission. Fix this idea
firmly in your mind, and you will have no trouble in always having
the right conception of any kind of case of mind-reading, or telepathy.
But, you must remember, there are cases in which there is a combina-
tion of both methods of transmission, either simultaneously, or else
shifting and changing from one to the other.
I will here remind the student that he will learn more by a half-
dozen actual experiments in mind-reading, than he will by reading
a dozen books on the subject. It is very good to read the books in
order to get the correct theory well fixed in mind, and also in order
to learn the best methods as taught by those who have had a wide
experience in the subject; but the real “how” of the matter is learned
only through actual experience. So, I shall now give you advice and

60
instructions concerning actual experimental work.
You, the student, should begin by making yourself a good recipi-
ent—that is a good “mind reader,” allowing others to play the part of
projector. Later on, you may play the part of projector, if you so de-
sire, but the real “fine work” is done by the recipient, and, for that rea-
son that is the part you should learn to play by frequent rehearsals.
I advise you to begin your experiments with friends who are in
sympathy with you, and who are interested in the subject. Avoid par-
ticularly all early experiments with uncongenial or unsympathetic
persons; and avoid as you would a pestilence all those who are an-
tagonistic either to yourself or to the general subject of telepathy and
kindred subjects. As you must make yourself especially “sensitive” in
order to successfully conduct a mind-reading test, you will find your-
self particularly susceptible to the mental attitude of those around
you at such times, and therefore should surround yourself only with
those who are congenial and sympathetic.
You will find that there is a great difference between the several
persons whom you “try out” as projectors. Some will be more “en
rapport” with you than are others who may be equally good friends.
“En rapport,” you know, means “in vibrational harmony.” When two
persons are en rapport with each other, they are like two wireless
telegraphic instruments perfectly attuned to each other. In such
cases there are obtained the very best results. You will soon learn
to distinguish the degree of en rapport conditions between yourself
and different persons—you soon learn to “feel” this condition. In the
beginning, it will be well for you to try several persons, one after the
other, in your mind-reading experiments, in order to pick out the best
one, and also to learn the “feel” of the different degrees of en rapport
condition.
Even in cases of persons in whom the en rapport conditions are
good, it is well to establish a rhythmic unison between you. This is
done by both you and the person breathing in rhythmic unison a few
moments. Begin by counting “one-two-three-four,” like the slow tick-
ing of a large clock. Have the other person join with you in so count-
ing, until your minds both work in the same rhythmic time. Then
you should have him breathe in unison with you, making a mental
count with you at the same time, so that you will “breathe togeth-
er.” Count (mentally) “one-two-three-four,” as you inhale; the “one-
two,” holding the breath; and, then “one-two-three-four,” exhaling or
breathing-out. Try this several times, and, you will find that you have

61
established a rhythmic unison between yourself and the other per-
son. In the progress of an experiment, if you should find that the con-
ditions are not as good as might be desired, you will do well to pause
for a few moments and re-establish the proper rhythmic harmony by
this method of harmonious rhythmic breathing.
Begin by having the projector select some prominent object in the
room, a chair, or table for instance. Then have him take your left hand
in his right hand. Raise your left hand, held in his right hand, to your
forehead; then close your eyes and remain passive a few moments.
Have him concentrate his mind intently on the selected object—and
will that you should move toward it. Have him think of nothing else
except that object, and to will you to move toward it, with all his pow-
er. Close your eyes, and quiet your mind, opening your consciousness
to every mental impression that he may send you. Instruct him to
think not merely “chair,” for instance, but rather “there—go there.”
The main thought in his mind must be that of direction. He must will
that you move toward that chair.
After a moment or two, you will begin to feel a vague, general im-
pulse to move your feet. Obey the impulse. Take a few slow steps in
any direction that seems easy to you. Sometimes this will take you in
an opposite direction from that of the chair, but it will “get you going,”
and you will soon begin to feel that the direction is “all wrong,” and
will begin to be mentally pulled in the right direction. You will have
to actually experience this feeling, before you will fully understand
just what I mean.
After some little practice, you will begin to feel quite distinctly the
mental direction, or will-force, of the projector, which will seem to
tell you to “come this way—now stop—now turn a little to the right—
now a little to the left—now stop where you are, and put out your right
hand—lower your hand—move your hand a little to the right—that’s
it, now you have got it all right.” You will soon learn to distinguish
between the “no, that’s wrong” thought, and the “that’s right” one;
and between the “go on,” and the “come on” one. By making yourself
completely passive, and receptive and obedient to the thought and
will-impulses of the projector, you will soon act like a ship under the
influence of the rudder in the hand of the projector.
After you have attained proficiency in receiving the mental im-
pressions and directions, you will find yourself attracted or drawn,
like a piece of steel to the magnet, toward the object selected. It will
sometimes seem as if you were being moved to it even against your

62
own will—and as if someone else were actually moving your feet for
you. Sometimes the impulse will come so strong that you will actu-
ally rush ahead of the projector, dragging him along with you, instead
of having him a little in advance, or by your side. It is all a matter of
practice.
You will soon discover the great difference between different pro-
jectors. Some of them will be in perfect en rapport condition with
you, while others will fail to get into tune with you. Some projectors
do not seem to know what is required of them, and usually forget to
“will” you to the object. It helps sometimes to tell them that the whole
thing depends upon their will power, and that the stronger their will
is, the easier it is for you to find the thing. This puts them on their
mettle, and makes them use their will more vigorously.
You will soon learn to recognize that peculiar feeling of “all right,”
that comes when you finally stand in front of the desired object. Then
you begin to move your right hand up and down and around, until
you get the right “feel” about that also, when you should place your
hand on the place which seems to attract you most. You will find that
the hand is just as responsive to the mental force, as are the feet.
You will soon learn to distinguish between the mental signals: “up,”
“down,” “to the right,” “to the left,” “stop now, you’re right,” etc. I can-
not tell you just the difference—you must learn to “feel” them, and
you will soon become expert in this. It is like learning to skate, run
an automobile, operate a typewriter or anything else—all a matter of
exercise and practice. But it is astonishing how rapidly one may learn;
and how, at times, one seems to progress by great leaps and bounds.
Now I shall give you the different stages or steps, which you will do
well to follow in your exercises, progressing from the more simple to
the more complex—but be sure to thoroughly master the simple ones,
before you pass on to the more complex one. Be honest and strict with
yourself—make yourself “pass the examination” before promotion, in
each and every step.
1. LOCATIONS. Begin by finding particular locations in a room;
corners, alcoves, doors, etc.
2. LARGE OBJECTS. Then begin to find large objects, such as ta-
bles, chairs, book-cases, etc.
3. SMALL OBJECTS. Then proceed to find small objects, such
as books on a table, sofa-cushions, ornaments, paper-knives, etc.
Gradually work down to very small objects, such as scarf-pins, arti-
cles of jewelry, pocket-knives, etc.

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 4. CONCEALED OBJECTS. Then proceed to find small objects
that have been concealed under other objects, such as a pocket-book
beneath a sofa-cushion, etc.; or a key in a book; or a key under a rug,
etc.
5. MINUTE OBJECTS. Then proceed to discover very small ob-
jects, either concealed or else placed in an inconspicuous place, such
as a pin stuck in the wall, etc.; or a small bean under a vase, etc.
The public performers of mind reading vary the above by sensa-
tional combinations, but you will readily see that these are but ingen-
ious arrangements of the above general experiments, and that no new
principle is involved. As these lessons are designed for serious study
and experiment, and not for sensational public performances, I shall
not enter into this phase of the subject in these pages. The student
who understands the general principles, and is able to perform the
above experiments successfully, will have no difficulty in reproduc-
ing the genuine feats of the public mind readers, by simply using his
ingenuity in arranging the stage-effects, etc. Among other things, he
will find that he will be able to obtain results by interposing a third
person between the projector and himself; or by using a short piece
of wire to connect himself and the projector. Drawing pictures on a
blackboard, or writing out names on a slate, by means of thought di-
rection, are simply the result of a fine development of the power of
finding the small article—the impulse to move the hand in a certain
direction comes in precisely the same way. The public driving feats of
the professional mind-reader are but a more complicated form of the
same general principle—the impression of “direction” once obtained,
the rest is a mere matter of detail. The opening of the combination
of a safe, though requiring wonderful proficiency on the part of the
operator, is simply an elaboration of the “direction” movement.
Some recipients are, of course, far more proficient than are oth-
ers; but each and every person—any person of average intelligence—
will be able to secure more or less proficiency in these experiments,
provided that patience and practice are employed. There is no such
thing as an absolute failure possible to anyone who will proceed
intelligently, and will practice sufficiently. Sometimes, after many
discouraging attempts, the whole thing will flash into one’s mind at
once, and after that there will be little or no trouble. If you are able to
witness the demonstrations of some good mind-reader, professional
or amateurs it will help you to “catch the knack” at once.
You will find that these experiments will tend to greatly and

64
rapidly develop your psychic receptivity in the direction of the higher
phases of psychic phenomena. You will be surprised to find yourself
catching flashes or glimpses of ^higher telepathy, or even clairvoy-
ance. I would advise every person wishing to cultivate the higher
psychic faculties, to begin by perfecting himself or herself in these
simpler forms of mind-reading. Besides the benefits obtained, the
practice proves very interesting, and opens many doors to pleasant
social entertainment. But, never allow the desire for social praise or
popularity, in these matters, to spoil you for serious investigation and
experiment.
THE SECOND STEP OF DEVELOPMENT. The student, having
perfected himself in the experiments along the lines of the first class
of mind-reading, viz., where there is no actual physical contact be-
tween the projector and recipient, but where there is a close relation
in space between the two.
Now, the thoughtful student will naturally wish to ask a question
here, something like this: “You have told us that there is no real dif-
ference between telepathy at a great distance, and that in which there
is only the slightest difference in the position of the projector and
recipient, providing, always, that there is no actual physical contact.
This being so, why your insistence upon the ‘close relation in space’
just mentioned?—what is the reason for this nearness?” Well, it is like
this: While there is no distinction of space in true telepathy, still in
experiments such as I shall now describe, the physical nearness of
the projector enables him to concentrate more forcibly, and also gives
confidence to the new beginner in receiving mind-currents. The ben-
efit is solely that of the psychological effect upon the minds of the two
persons, and has nothing to do with the actual power of the telepathic
waves. It is much easier for a person to concentrate his thought and
will upon a person in actual physical sight before him, than upon one
out of sight. And, likewise, the recipient finds himself more confident
and at ease when in the actual physical of the person sending the
thoughts and will power. That is all there is to it. When the persons
have acquired familiarity with projecting and receiving, then this ob-
stacle is overcome, and long distances have no terror for them.
The best way for the student to start in on this class of mind-
reading, is for him to experiment occasionally while performing his
physical contact mind-reading experiments. For instance, while en-
gaged in searching for an object let him disengage his hand from that
of the projector for a moment or so, and then endeavor to receive the

65
impressions without contact. (This should be done only in private ex-
periments, not in public ones.) He will soon discover that he is receiv-
ing thought impulses in spite of the lack of physical contact—faint,
perhaps, but still perceptible. A little practice of this kind will soon
convince him that he is receiving the mental currents direct from
brain to brain. This effect will be increased if he arranges to have
several persons concentrate their thoughts and will power upon him
during the experiment. From this stage, he will gradually develop
into the stage of the Willing Game.
The Willing Game, quite popular in some circles, is played by one
person (usually blind-folded) being brought into the room in which
a number of persons have previously agreed upon some object to be
found by him, they concentrating their thought firmly upon the ob-
ject. The audience should be taught to not only to think but also to
actively “will” the progress of the recipient from the start to the finish
of the hunt. They should “will” him along each step of his journey, and
then “will” his hand to the object itself wherever it be hidden.
An adept in the receiving end of the Willing Game will be able to
perform all the experiments that I have just pointed out to you in the
contact mind-reading class. In the Willing Game, you must remem-
ber that there is no taking hold of hands or any other form of physi-
cal contact between projector and recipient. The transmission of the
mental currents must be direct, from brain to brain. Otherwise, the
two classes of experiments are almost identical. There is the same
“willing” toward the object on the part of the projectors, and the same
passive obedience of the recipient. All the difference is that the cur-
rent now passes over the ether of space, as in the case of the wireless
message, instead of over the wires of the nervous system of the two
persons.
The next step is that of “guessing” the name of things thought of
by the party. I can give you no better directions than those followed
by the investigators in the Creery children, as related in a preceding
chapter of this book. When you become sufficiently proficient in this
class of mind-reading, you should be able to reproduce every experi-
ment there mentioned, with at least a fair degree of success. It is all a
matter of patience, perseverance and practice.
After you have become very proficient in this class of experi-
ments, you may begin to try experiments at “long distance,” that is
where the projector is out of your physical presence. It makes no dif-
ference whether the distance be merely that between two adjoining

66
rooms, or else of miles of space. At first, however, nearness adds con-
fidence in the majority of cases. Confidence once gained, the distance
may be lengthened indefinitely, without impairing the success of the
experiments. The long distance experiments may consist either of the
receiving of single words, names, etc., or else distinct, clear messages
or ideas. Some find it no more difficult to reproduce simile geometri-
cal designs, such as circles, squares, triangles, etc., than to reproduce
words or ideas.
In long distance experiments, it is well for the projector to write
down the word or thought he wishes to transmit, and for the recipi-
ent to write down the impressions he receives. These memoranda
will serve as a record of progress, and will, moreover, give a scientific
value to the experiments.
Some experimenters have been quite successful in experiments
along the lines of Automatic Writing from living persons, produced
by means of long distance telepathy. In these cases the recipient sits
passively at the hour agreed upon for the experiment, and the pro-
jector concentrates intently upon a sentence, or several sentences,
one word at a time—at the same time “willing” the other person to
write the word. The famous investigator of psychic phenomena, the
late W.T. Stead, editor of a London newspaper, who went down on the
“Titanic,” was very successful in experiments of this kind. His writ-
ten records of these are very interesting and instructive.
You will, of course, understand that in all cases of long distance
telepathic experiments there should be an understanding between
the two persons regarding the time and duration of the experiment,
so as to obtain the best results. Personally, however, I have known
of some very excellent results in which the receiving of the message
occurred several hours after the sending—thus showing that telep-
athy is in a measure independent of time, as well as of space. But,
as a rule, the best results are obtained when the two persons “sit”
simultaneously.
Do not rest content with accepting the reports of others regard-
ing these things. Try them for yourself. You will open up a wonder-
ful world of new experiences for yourself. But, remember always, you
must proceed step by step, perfecting yourself at each step before pro-
ceeding to the next.

67
 LESSON VI

CLAIRVOYANT PSYCHOMETRY

T he word “clairvoyance” means “clear seeing.” In its present us-

age it covers a wide field of psychic phenomena; and is used by
different writers to designate phases of psychic phenomena differing
widely from each other. The student is apt to become confused when
he meets these apparently conflicting definitions and usages. In the
glossary of the Society for Psychical Research, the term is defined as:
“The faculty or act of perceiving, as though visually, with some coin-
cidental truth, some distant scene; it is used sometimes, but hardly
properly, for transcendental vision, or the perception of beings re-
garded as on another plane of existence.”
Mrs. Henry Sidgwick, a distinguished writer on the subject of
psychic phenomena, in one of her reports to the Society for Psychical
Research, says: “The word clairvoyant is often used very loosely and
with widely different meanings. I denote by it a faculty of acquiring
supernormally, but not by reading the minds of persons present, a
knowledge of facts such as we normally acquire by the use of our
senses. I do not limit it to knowledge that would normally be acquired
by the sense of sight, nor do I limit it to a knowledge of present facts.
A similar knowledge of the past, and if necessary, of future facts may
be included. On the other hand, I exclude the mere faculty of seeing
apparitions or visions, which is sometimes called clairvoyance.”
The above definitive explanation of the term clairvoyance agrees
with the idea of the best authorities, and distinguishes between the
phenomena of clairvoyance and that of telepathy, on the one hand;
and between the former and that of seeing apparitions, on the other
hand. I, personally, accept this distinction as both scientific in form,
and as agreeing with the facts of the case. You will, of course, see
that the acceptance of the existence of the astral senses throws light
on many obscure points about which the psychic researchers are in
doubt, and reconciles many apparently opposing facts.
All scientific authorities, as well as the best occultists, divide the
phenomena of clairvoyance into several well-distinguished classes.

68
The following classification is simple, and indicates clearly the prin-
cipal forms of clairvoyant phenomena:
(1) Simple Clairvoyance, in which the clairvoyant person merely
senses the auric emanations of other persons, such as the auric vibra-
tions, colors, etc.; currents of thought-vibrations, etc.; but does not
see events or scenes removed in space or time from the observer.
(2) Clairvoyance in Space, in which the clairvoyant person senses
scenes and events removed in space from the observer; and, often
also is able to sense such things even when they are concealed or ob-
scured by intervening material objects.
(3) Clairvoyance in Time, in which the clairvoyant person senses
scenes and events which have had their original place in past time; or
scenes and events which will have their original place in the future.
I shall describe each of these three classes, with their many varia-
tions, as we reach them in their proper places in these lessons. Before
doing so however, I wish to explain to you the several methods by
which clairvoyant vision is usually induced. These methods may be
designated as follows:
(1) Psychometry, or the method of getting en rapport with the as-
tral plane by means of some physical object connected with the per-
son, thing, or scene about which you desire to be informed.
(2) Crystal Gazing, etc., or the method of getting en rapport with
the astral plane by means of gazing into a crystal, magic mirror, etc.
(3) Clairvoyant Reverie, or the method of getting en rapport
with the astral plane by means of psychic states in which the sights,
sounds and thoughts of the material and physical plane are shut out
of consciousness.
I shall now proceed to give the details regarding each one of these
three great classes of methods inducing clairvoyant vision, or en rap-
port conditions with the astral plane.
Psychometry. Psychometry is that form of clairvoyant phenom-
ena in which the clairvoyant gets into en rapport relation with the
astral plane by means of the connecting link of material objects, such
as bit of stone, piece of hair, article of wearing apparel etc., which has
had previous associations with the thing, person or scene regarding
which clairvoyant vision is required.
Without going into technical occult explanations, I would say that
the virtue of these articles consists entirely of their associative value.
That is to say, they carry in them certain vibrations of past experience
which serve as a connecting link, or associated filament, with the

69
thing which is sought to be brought into the field of clairvoyant vision.
To reach clairvoyantly a thing, scene, or person in this way is akin
to the unwinding of a ball of yarn, when you hold the loose end in your
hand. Or, it is like giving a keen-scented dog a sniff at a handkerchief
once carried by the person whom you wish him to nose out for you.
A well-known authority on the subject of psychic phenomena has
said on this point: “The untrained clairvoyant usually cannot find any
particular astral picture when it is wanted, without some special link
to put him en rapport with the subject required. Psychometry is an
instance in point. It seems as though there were a sort of magnetic
attachment or affinity between any particle of matter and the record
which contains its history—an affinity which enables it to act as a
kind of conductor between that record and the faculties of anyone
who can read it. For instance, I once brought from Stonehenge a tiny
fragment of stone, not larger than a pin’s head, and on putting this
into an envelope and handing it to a psychometer who had no idea
what it was, she at once began to describe that wonderful ruin and the
desolate country surrounding it, and then went on to picture vividly
what were evidently scenes from its early history, showing that the
infinitessimal fragment had been sufficient to put her into communi-
cation with the records connected with the spot from which it came.
The scenes through which we pass in the course of our life seem to
act in the same way upon the cells of our brain as did the history of
Stonehenge upon that particle of stone. They establish a connection
with those cells by means of which our mind is put en rapport with
that particular portion of the records, and so we ‘remember’ what we
have seen.”
One of the simplest and most common form of psychometry is
that in which the psychometrist is able to tell the physical condition
of a person by means of holding to the forehead, or even in the hand,
some trinket or small article such as a handkerchief recently worn
on the person of the individual regarding whom the information is
sought. In the case of some very sensitive psychometrists, the psychic
person “takes on” the condition of the other person whose former ar-
ticle of clothing, trinket, etc., she is holding. She will often actually
experience the physical pain and distress of the person, and will be
able to indicate from what ailment the person is suffering. Some per-
sons attain great proficiency in this direction, and are a great assis-
tance to wise physicians who avail themselves of their services. Some
successful physicians themselves possess this faculty well developed,

70
and use it to great advantage, though, as a rule they keep very quiet
about it, from fear of creating unfavorable comment from their fel-
low-physicians and from the general public who “do not believe in
such tom-foolery.”
A step further is the power of some psychometrists to correctly
describe the personal characteristics, and even the past history of
persons with whom they come in contact, or whose “associated arti-
cle” they have in their hands. Some very remarkable instances of this
phase of psychometry are related in the books containing the history
of clairvoyance. An interesting case is that related by Zschokke, the
eminent German writer, who relates in his autobiography his won-
derful experience in this direction. Listen to the story in his own
words: “It has happened to me occasionally at the first meeting with
a total stranger, when I have been listening in silence to his conver-
sation, that his past life up to the present moment, with many min-
ute circumstances belonging to one or other particular scene in it,
has come across me like a dream, but distinctly, entirely involuntar-
ily and unsought, occupying in duration a few minutes. For a long
time I was disposed to consider these fleeting visions as a trick of
the fancy—the more so as my dream-vision displayed to me the dress
and movements of the actors, the appearance of the room, the furni-
ture, and other accidents of the scene; till on one occasion, in a game-
some mood, I narrated to my family the secret history of a seamstress
who had just quitted the room. I had never seen the person before.
Nevertheless, the hearers were astonished, and laughed and would
not be persuaded but that I had a previous acquaintance with the for-
mer life of the person, inasmuch as what I had stated was perfectly
true.
“I was not less astonished to find that my dream vision agreed
with reality. I then gave more attention to the subject, and as often as
propriety allowed of it, I related to those whose lives had so passed
before me the substance of my dream-vision, to obtain from them
its contradiction or confirmation. On every occasion its confirmation
followed, not without amazement on the part of those who gave it. On
a certain fair-day I went into the town of Waldshut accompanied by
two young foresters, who are still alive. It was evening, and, tired with
our walk, we went into an inn called the ‘Vine.’ We took our supper
with a numerous company at the public table, when it happened that
they made themselves merry over the peculiarities of the Swiss in
connection with the belief in mesmerism, Lavater’s physiognomical

71
system, and the like. One of my companions, whose national pride
was touched by their raillery, begged me to make some reply, par-
ticularly in answer to a young man of superior appearance who sat
opposite, and had indulged in unrestrained ridicule.
“It happened that the events of this person’s life had just previous-
ly passed before my mind. I turned to him with the question whether
he would reply to me with truth and candor, if I narrated to him the
most secret passages of his history, he being as little known to me
as I to him. That would, I suggested, go something beyond Lavater’s
physiognomical skill. He promised that if I told the truth he would
admit it openly. Then I narrated the events with which my dream vi-
sion had furnished me, and the table learned the history of the young
tradesman’s life, of his school years, his peccadilloes, and finally, of
a little act of roguery committed by him on the strongbox of his em-
ployer. I described the uninhabited room with its white walls, where
to the right of the brown door there had stood upon the table the small
money-chest, etc. The man, much struck, admitted the correctness of
each circumstance—even, which I could not expect, of the last.”
The above incident is typical of this class of psychometry, and
many persons have had at least flashes of this phase of the power.
The only remarkable thing about this particular case is its faithful-
ness regarding details—this shows a very fine development of the as-
tral sense. The feature that makes it psychometric, instead of pure
clairvoyance, is that the presence of the other person was necessary
to produce the phenomenon—a bit of clothing would probably have
answered as well. Zschokke does not seem to have been able to mani-
fest time-clairvoyance independent of the presence of the person
concerned—he needs the associated link, or loose end of the psychic
ball of yarn.
Next in order in the list of the phenomena of psychometry is
that in which the psychometrist is able to describe a distant scene
by means of a bit of mineral, plant, or similar object, once located
at that place. In such cases, the psychometrist gets en rapport with
the distant scene by means of the connecting link mentioned. Having
obtained this, he is able to relate the events that are happening on
that scene at that particular moment. Some very interesting cases are
mentioned in which the psychometrist has been able to “spy” in on a
certain place, by means of some small article which has recently been
located in that place. For instance I once gave a young psychometrist
a penholder from the office of a lawyer, a friend of mine, located about

72
eight hundred miles from the psychometrist. She gave a perfect pic-
ture of the interior of the office, the scene across the street visible
from the office window, and certain events that were happening in
the office at that moment, which were verified by careful inquiry as to
persons and time. Every occultist, or investigator of psychic phenom-
ena has experienced many cases of this kind.
Another phase of psychometry is that in which the psychometer
is able to sense the conditions existing underground, by means of a
piece of mineral or metal which originally was located there. Some
wonderful instances of phychometric discernment of mines, etc.,
have been recorded. In this phase of psychometry, all that is needed
is a piece of the coal, mineral or metal which has come from the mine.
Following up this psychic “lead” the psychometrist is able to describe
the veins or strata of the surrounding land, although they have not yet
been uncovered or discovered.
Still another form of psychometric discernment is that in which
the psychometrist gets en rapport with the past history of an object,
or of its surroundings, by means of the object itself. In this way, the
psychometrist holding in his hand, or pressing to his head, a bullet
from a battle field, is able to picture the battle itself. Or, given a piece
of ancient pottery or stone implement, the psychometrist is able to
picture the time and peoples connected with the object in the past—
sometimes after many centuries are past. I once handed a good psy-
chometrist a bit of ornament taken from an Egyptian mummy over
three thousand years old. Though the psychometrist did not know
what the object was, or from whence it had come, she was able to pic-
ture not only the scenes in which the Egyptian had lived, but also the
scenes connected with the manufacture of the ornament, some three
hundred years before that time—for it turned out that the ornament
itself was an antique when the Egyptian had acquired it. In another
case, I had the psychometrist describe in detail the animal life, and
the physical phenomena, of the age in which a fossil had existed when
alive—many thousands of years ago. In the proper place in this book,
I will explain just how it is possible to penetrate the secrets of the past
by psychometric vision—that is to say, the psychic laws making the
same possible.
Some of the most remarkable of recorded instances of this form
of psychometry known to the Western world are those related in the
works of a geologist named Denton, who some fifty years ago con-
ducted a series of investigations into the phenomena of psychometry.

73
His recorded experiments fill several volumes. Being a geologist, he
was able to select the best subjects for the experiments, and also to
verify and decide upon the accuracy of the reports given by the psy-
chometrists. His wife, herself, was a gifted psychometrist, and it has
been said of her, by good authority, that “she is able, by putting a piece
of matter (whatever be its nature) to her head, to see, either with her
eyes closed or open, all that the piece of matter, figuratively speaking,
ever saw, heard, or experienced.” The following examples will give a
good idea of the Denton experiments, which are typical of this class
of psychometry.
Dr. Denton gave the psychometrist a small fragment broken from
a large meteorite. She held it to her head, and reported: “This is cu-
rious. There is nothing at all to be seen. I feel as if I were in the air.
No, not in the air either, but in nothing, no place. I am utterly unable
to describe it; it seems high, however I feel as though I were rising,
and my eyes are carried upwards; but I look around in vain; there is
nothing to be seen. I see clouds, now, but nothing else. They are so
close to me that I seem to be in them. My head, and neck and eyes are
affected. My eyes are carried up, and I cannot roll them down. Now
the clouds appear lighter and lighter, and look as though the sunlight
would burst through them. As the clouds separate, I can see a star or
two, and then the moon instead of the sun. The moon seems near, and
looks coarse and rough, and paler and larger in size than I ever saw it
before. What a strange feeling comes over me! It appears as if I were
going right to the moon, and it looks as if the moon were coming to
me. It affects me terribly.”
Dr. Denton adds: “She was too much affected to continue the ex-
periment longer. Had this aerolite at some period of its history, come
within the sphere of the moon’s attraction, and had its velocity so in-
creased that its augmented centrifugal force had carried it off into
space again, whence, drawn by the superior attractive force of the
earth, it had fallen and ended its career forever?”
At another time, Dr. Denton tested the psychometrist with a
whalebone walking cane. She supposed it to be wood, but when she
began to report her psychic impressions, they came as follows: “I feel
as though I were a monster. There is nothing of a tree about it, and
it is useless for me to go further. I feel like vomiting. Now I want to
plunge into the water. I believe that I am going to have a fit. My jaws
are large enough to take down a house at a gulp. I now know what this
is—it is whalebone. I see the inside of the whale’s mouth. It has no

74
teeth. It has a slimy look, but I only get a glimpse of it. Now, I see the
whole animal. What an awful looking creature.”
Another time, Dr. Denton gave the psychometrist a minute piece
of the enamel of the tooth of a mastodon, which had been found
thirty feet below the surface of the earth. The psychometrist had not
the slightest knowledge of the character of the tiny flake of enamel
handed her, but nevertheless reported: “My impression is that it is a
part of some monstrous animal, probably part of a tooth. I feel like
a perfect monster, with heavy legs, unwieldy head, and very large
body. I go down to a shallow stream to drink. I can hardly speak, my
jaws are so heavy. I feel like getting down on all fours. What a noise
comes through the woods. I have an impulse to answer it. My ears
are very large and leathery, and I can almost fancy they flap in my
face as I move my head. There are some older ones than I. It seems
so out of keeping to be talking with these heavy jaws. They are dark
brown, as if they had been completely tanned. There is one old fellow,
with large tusks, that looks very tough. I see several younger ones. In
fact, there is a whole herd. My upper lip moves curiously; I can flap
it up. It seems strange to me how it is done. There is a plant growing
here, higher than my head. It is nearly as thick as my wrist, very juicy,
sweet, and tender—something like green corn in taste, but sweeter. It
is not the taste it would have to a human being—oh no! it is sickenish,
and very unpleasant to the human taste.” These instances might be
multiplied indefinitely, but the principle is the same in each. In my
own experience, I gave a small piece from the Great Pyramid of Egypt
to a psychometrist who was uneducated and who knew nothing of
ancient Egypt or its history. Notwithstanding this, she gave me such a
detailed and complete account of the life of ancient Egypt, which was
in such complete accordance with the opinions of the best authori-
ties, that I would hesitate about publishing the report, for it certainly
would be regarded as rank imposture by the average scientific au-
thority. Some day, however, I may publish this.
There are no special directions to be given the student in psy-
chometry. All that can be done is to suggest that each person should
try the experiments for himself, in order to find out whether he has,
or has not, the psychometric faculty. It may be developed by the meth-
ods that will be given to develop all psychic powers, in another part
of this book. But much will depend upon actual practice and exercise.
Take strange objects, and, sitting in a quiet room with the object held
to your forehead, shut out all thoughts of the outside world, and forget

75
all personal affairs. In a short time, if the conditions are all right, you
will begin to have flashes of scenes connected with the history of the
object. At first rather disconnected and more or less confused, there
will soon come to you a clearing away of the scene, and the pictures
will become quite plain. Practice will develop the power. Practice only
when alone, or when in the presence of some sympathetic friend or
friends. Always avoid discordant and inharmonious company when
practicing psychic powers. The best psychometrists usually keep the
physical eyes closed when practicing their power.
You have doubtless heard the sensing of sealed letters spoken of
as clairvoyance. But this is merely one form of psychometry. The let-
ter is a very good connecting medium in psychometric experiments.
I advise you to begin your experiments with old letters. You will be
surprised to discover how readily you will begin to receive psychic
impressions from the letters, either from the person who wrote them,
or from the place in which they were written, or from some one con-
nected with the subsequent history. One of the most interesting ex-
periments I ever witnessed in psychometry, was a case in which a
letter that had been forwarded from place to place, until it had gone
completely around the globe, was psychometrized by a young Hindu
maiden. Although ignorant of the outside world, she was able to pic-
ture the people and scenery of every part of the globe in which the let-
ter had traveled. Her report was really an interesting “travelogue” of
a trip around the world, given in tabloid form. You may obtain some
interesting results in psychometrizing old letters—but always be con-
scientious about it, and refrain from divulging the secrets that will
become yours in the course of these experiments. Be honorable on
the astral plane, as well as on the physical—more so, rather than less.

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 LESSON VII

CLAIRVOYANT CRYSTAL GAZING

A s I have informed you in the preceding lesson, Crystal Gazing is

the second method of getting en rapport with the astral plane.
Under the general term “Crystal Gazing” I include the entire body of
phenomena connected with the use of the crystal, magic mirror, etc.,
the underlying principle being the same in all of such cases.
The crystal, etc., serves to focus the psychic energy of the per-
son, in such a way that the astral senses are induced to function more
readily than ordinarily. The student is cautioned against regarding
the crystal, or magic mirror, as possessing any particular magic pow-
er in itself. On the contrary, the crystal, or magic mirror serves mere-
ly as a physical instrument for the astral vision, just as the telescope
or microscope performs a similar office for the physical vision. Some
persons are superstitious regarding the crystal, and accord to it some
weird supernatural power, but the true occultist, understanding the
laws of the phenomena arising from its use, does not fall into this
error.
But, notwithstanding what I have just said, I would be neglecting
my full duty in the matter if I failed to call your attention to the fact
that the continued use of a particular crystal often has the effect of
polarizing its molecules so as to render it a far more efficient instru-
ment as time passes by. The longer the crystal is used by one person,
the better does it seem to serve the uses of that person. I agree with
many users of the crystal in their belief that each person should keep
his crystal for his own personal use, and not allow it to be used in-
discriminately by strangers or persons not in sympathy with occult
thought. The crystal tends to become polarized according to the re-
quirements of the person habitually using it, and it is foolish to allow
this to be interfered with.
The use of crystals and other bright, shining objects, has been
common to psychic investigators of all times, and in practically all
lands. In the earlier days of the race, pieces of clear quartz or shin-
ing pebbles were generally employed. Sometimes pieces of polished

77
metal were so used. In fact, nearly every object capable of being pol-
ished has been employed in this way at some time, by some person.
In our own day, the same condition exists. In Australia the native
sooth-sayers and magicians employ water and other shining objects,
and, in some cases, even bright flame, sparks, or glowing embers. In
New Zealand, the natives frequently employ drops of blood held in
the hollow of the hand. The Fijians fill a hole with water, and gaze into
it. South American tribes use the polished surface of black, or dark
colored stones. The American Indians use water, or shining pieces
or flint or quartz. Shining pieces of metal are frequently used by the
primitive races. Lang, writing on the subject, has said: “They stare
into a crystal ball; a cup; a mirror; a blot of ink (Egypt and India); a
drop of blood (the Maoris of New Zealand); a bowl of water (American
Indians); a pond (Roman and African); water in a glass bowl (Fez); or
almost any polished surface, etc.”
In the present-day revival of interest in crystal-gazing among the
wealthier classes of Europe and America, some of the high-priced
teachers have insisted upon their pupils purchasing pure crystal
globes, claiming that these alone are capable of serving the purpose
fully. But, as such crystals are very expensive, this advice has pre-
vented many from experimenting. But, the advice is erroneous, for
any globe of clear quartz, or even moulded glass, will serve the pur-
pose equally well, and there is no need of spending twenty-five to fifty
dollars for a pure crystal globe.
For that matter, you may obtain very good results from the use of
a watch-crystal laid over a piece of black velvet. Some, today, use with
the best effect small polished pieces of silver or other bright metal.
Others follow the old plan of using a large drop of ink, poured into a
small butter plate. Some have small cups painted black on the inside,
into which they pour water—and obtain excellent results therefrom.
Above all, I caution the student to pay no attention to instructions
regarding the necessity of performing incantations or ceremonies
over the crystal or other object employed in crystal-gazing. This is but
a bit of idle superstition, and serves no useful purpose except, possi-
bly, that of giving the person confidence in the thing. All ceremonies
of this kind have for their purpose merely the holding of the attention
of the person investigating, and giving him confidence in-the result—
the latter having a decided psychological value, of course.
There are but few general directions necessary for the person
wishing to experiment in crystal gazing. The principal thing is to

78
maintain quiet, and an earnest, serious state of mind—do not make
a merry game of it, if you wish to obtain results. Again, always have
the light behind your back, instead of facing you. Gaze calmly at the
crystal, but do not strain your eyes. Do not try to avoid winking your
eyes—there is a difference between “gazing” and “staring,” remem-
ber. Some good authorities advise making funnels of the hands, and
using them as you would a pair of opera glasses.
In many cases, a number of trials are required before you will be
able to get good results. In others, at least some results are obtained
at the first trial. It is a good plan to try to bring into vision something
that you have already seen with the physical eyes—some familiar ob-
ject. The first sign of actual psychic seeing in the crystal usually ap-
pears as a cloudy appearance, or “milky-mist,” the crystal gradually
losing its transparency. In this milky cloud then gradually appears a
form, or face, or scene of some kind, more or less plainly defined. If
you have ever developed a photographic film or plate, you will know
how the picture gradually comes into view.
W.T. Stead, the eminent English investigator of psychic phenome-
na, has written as follows regarding the phenomena of crystal-gazing:
“There are some persons who cannot look into an ordinary globular
bottle without seeing pictures form themselves without any effort or
will on their part, in the crystal globe. Crystal-gazing seems to be
the least dangerous and most simple of all forms of experimenting.
You simply look into a crystal globe the size of a five-shilling piece,
or a water-bottle which is full of clear water, and which is placed so
that too much light does not fall upon it, and then simply look at it.
You make no incantations, and engage in no mumbo-jumbo business;
you simply look at it for two or three minutes, taking care not to tire
yourself, winking as much as you please, but fixing your thought upon
whatever you wish to see. Then, if you have the faculty, the glass will
cloud over with a milky mist, and in the centre the image is gradually
precipitated in just the same way as a photograph forms on the sensi-
tive plate.”
The same authority relates the following interesting experiment
with the crystal: “Miss X., upon looking into the crystal on two occa-
sions as a test, to see if she could see me when she was several miles
off, saw not me, but a different friend of mine on each occasion. She
had never seen either of my friends before, but immediately identified
them both on seeing them afterward at my office. On one of the eve-
nings on which we experimented in the vain attempts to photograph

79
a ‘double,’ I dined with Madam C. and her friend at a neighboring
restaurant. As she glanced at the water-bottle, Madam C. saw a pic-
ture beginning to form, and, looking at it from curiosity, described
with considerable detail an elderly gentleman whom she had never
seen before, and whom I did not in the least recognize from her de-
scription at the moment. Three hours afterward, when the seance
was over, Madam C., entered the room and recognized Mr. Elliott,
of Messrs. Elliott & Fry, as the gentleman whom she had seen and
described in the water-bottle at the restaurant. On another occasion
the picture was less agreeable; it was an old man lying dead in bed
with some one weeping at his feet; but who it was, or what it related
to, no one knew.”
Andrew Lang, another prominent investigator of psychic phe-
nomena, gives the following interesting experiment in crystal-gazing:
“I had given a glass ball to a young lady, Miss Baillie, who had scarcely
any success with it. She lent it to Miss Leslie, who saw a large, square,
old-fashioned red sofa covered with muslin (which she, afterward
found in the next country-house she visited). Miss Baillie’s brother,
a young athlete, laughed at these experiments, took the ball into his
study, and came back looking ‘gey gash.’ He admitted that he had seen
a vision—somebody he knew, under a lamp. He said that he would
discover during the week whether or not he had seen right. This was
at 5:30 on a Sunday afternoon. On Tuesday, Mr. Baillie was at a dance
in a town forty miles from his home, and met a Miss Preston. ‘On
Sunday,’ he said, ‘about half-past-five, you were sitting under a stand-
ard lamp, in a dress I never saw you wear, a blue blouse with lace over
the shoulders, pouring out tea for a man in blue serge, whose back
was toward me, so that I only saw the tip of his mustache.’ ‘Why, the
blinds must have been up,’ said Miss Preston. ‘I was at Dulby,’ said
Mr. Baillie, and he undeniably was.”
Miss X., the well-known contributor to the English magazine,
“Borderland,” several years ago, made a somewhat extended inquiry
into the phenomena of crystal-gazing. From her experiments, she
made the following classification of the phenomena of crystal-vision,
which I herewith reproduce for your benefit. Her classification is as
follows:
1. Images of something unconsciously observed. New reproduc-
tions, voluntary or spontaneous, and bringing no fresh knowledge to
the mind.
2. Images of ideas unconsciously acquired from others. Some

80
memory or imaginative effect, which does not come from the gazer’s
ordinary self. Revivals of memory. Illustrations of thought.
3. Images, clairvoyant or prophetic. Pictures giving information
as to something past, present, or future, which the gazer has no other
chance of knowing.
As a matter of fact, each and every form or phase of clairvoyance
possible under other methods of inducing clairvoyant vision, is pos-
sible in crystal-gazing. It is a mistake to consider crystal-gazing as a
separate and distinct form of psychic phenomena. Crystal-gazing is
merely one particular form or method of inducing psychic or clair-
voyant vision. If you will keep this in mind, you will avoid many com-
mon errors and misunderstandings in the matter.
In order to give you the benefit of as many points of view as possi-
ble, I shall now quote from an old English writer on the subject of the
use of the crystal. I do this realizing that sometimes a particular stu-
dent will get more from one point of view, than from another—some
particular phrasing will seem to reach his understanding, where oth-
ers fail. The directions of the English authority are as follows:
“What is desired through the regular use of the translucent sphere
is to cultivate a personal degree of clairvoyant power, so that visions
of things or events, past, present, and future, may appear clearly to
the interior vision, or eye of the soul. In the pursuit of this effort only,
the crystal becomes at once both a beautiful, interesting and harm-
less channel of pleasure and instruction, shorn of dangers, and ren-
dered conducive to mental development.
“To the attainment of this desirable end, attention is asked to the
following practical directions, which, if carefully followed, will lead
to success:
“(1) Select a quiet room where you will be entirely undisturbed,
taking care that it is as far as possible free from mirrors, ornaments,
pictures, glaring colors, and the like, which may otherwise district
the attention. The room should be of comfortable temperature, in ac-
cordance with the time of year, neither hot nor cold. About 60 to 65
deg. Fahr. is suitable in most cases, though allowance can be made
where necessary for natural differences in the temperaments of vari-
ous persons. Thus thin, nervous, delicately-organized individuals,
and those of lymphatic and soft, easy-going, passive types, require
a slightly warmer apartment than the more positive class who are
known by their dark eyes, hair and complexion, combined with prom-
inent joints. Should a fire, or any form of artificial light be necessary,

81
it should be well screened off, so as to prevent the light rays from be-
ing reflected in, or in any manner directly reaching the crystal. The
room should not be dark, but rather shadowed, or charged with a dull
light, somewhat such as prevails on a cloudy or wet day.
“(2) The crystal should be placed on its stand on a table, or it may
rest on a black velvet cushion, but in either case it should be partially
surrounded by a black silk or similar wrap or screen, so adjusted as
to cut off any undesirable reflection. Before beginning to experiment,
remember that most frequently nothing will be seen on the first oc-
casion, and possibly not for several sittings; though some sitters, if
strongly gifted with psychic powers in a state of unconscious, and
sometimes conscious degree of unfoldment, may be fortunate enough
to obtain good results at the very first trial. If, therefore, nothing is
perceived during the first few attempts, do not despair or become im-
patient, or imagine that you will never see anything. There is a royal
road to crystal vision, but it is open only to the combined password of
Calmness, Patience, and Perseverance. If at the first attempt to ride a
bicycle, failure ensues, the only way to learn is to pay attention to the
necessary rules, and to persevere daily until the ability to ride comes
naturally. Thus it is with the would-be seer. Persevere in accordance
with these simple directions, and success will sooner or later crown
your efforts.
“(3) Commence by sitting comfortably with the eyes fixed upon
the crystal, not by a fierce stare, but with a steady, calm gaze, for ten
minutes only, on the first occasion. In taking the time it is best to
hang your watch at a distance, where, while the face is clearly visible,
the ticking is rendered inaudible. When the time is up, carefully put
the crystal away in its case, and keep it in a dark place, under lock and
key, allowing no one but yourself to handle it. At the second sitting,
which should be at the same place, in the same position, and at the
same time, you may increase the length of the effort to fifteen min-
utes, and continue for this period during the next five or six sittings,
after which the time may be gradually increased, but should in no
case exceed one hour. The precise order of repetition is always to be
followed until the experimenter has developed an almost automatic
ability to readily obtain results, when it needs no longer to be adhered
to.
“(4) Any person, or persons, admitted to the room, and allowed
to remain while you sit, should (a) keep absolute silence, and (b) re-
main seated at a distance from you. When you have developed your

82
latent powers, questions may, of course, be put to you by one of those
present, but even then in a very gentle, or low and slow tone of voice;
never suddenly, or in a forceful manner.
“(5) When you find the crystal begins to look dull or cloudy, with
small pin-points of light glittering therein, like tiny stars, you may
know that you are commencing to obtain that for which you seek—
viz., crystalline vision. Therefore, persevere with confidence. This
condition may, or may not, continue for several sittings, the crystal
seeming at times to alternately appear and disappear, as in a mist.
By and by this hazy appearance, in its turn, will give place quite sud-
denly to a blindness of the senses to all else but a blue or bluish ocean
of space, against which, as if it were a background, the vision will be
clearly apparent.
“(6) The crystal should not be used soon after taking a meal, and
care should be taken in matters of diet to partake only of digestible
foods, and to avoid alcoholic beverages. Plain and nourishing food,
and outdoor exercise, with contentment of mind, or love of simplicity
in living, are great aids to success. Mental anxiety, or ill-health, are
not conducive to the desired end. Attention to correct, breathing is of
importance.
“(7) As regards the time at which events seen will come to pass,
each seer is usually impressed with regard thereto; but, as a gener-
al rule, visions appearing in the extreme background indicate time
more remote, either past or future, than those perceived nearer at
hand, while those appearing in the foreground, or closer to the seer,
denote the present or immediate future.
“(8) Two principal classes of vision will present themselves to the
sitter—(a) the Symbolic, indicated by the appearance of symbols such
as a flag, boat, knife, gold, etc., and (b) Actual Scenes and Personages,
in action or otherwise. Persons of a positive type of organization, the
more active, excitable, yet decided type, are most likely to perceive
symbolically, or allegorically; while those of a passive nature usually
receive direct or literal revelations. Both classes will find it necessary
to carefully cultivate truthfulness, unselfishness, gratitude for what
is shown, and absolute confidence in the love, wisdom, and guidance
of God Himself.”
As the student proceeds with the study of these lessons, he will
become acquainted with various details and methods concerned
with the various phases of clairvoyance, which knowledge he may
then combine with the above, the whole aiding him in the successful

83
manifestation of the psychic phenomena of crystal-gazing, which, as
I have said, is merely one phase of clairvoyance and under the same
general laws and rules of manifestation. Remember that present, past
and future clairvoyance all is possible to the highly developed crystal
gazer.
THE ASTRAL TUBE. Closely allied with the phenomena of crys-
tal-gazing, and that of psychometry, is that which occultists know as
“the astral tube,” although this psychic channel may be developed in
ordinary clairvoyance by means of the power of concentrated atten-
tion, etc. I shall not enter into a detailed or technical discussion of the
astral tube, at this place, but I wish to give you a general and compre-
hensive view of it and its workings.
In case of the strong concentration of the mind, in cases of psy-
chometry or crystal-gazing, a channel or “line of force” is set up in the
astral substance which composes the basis of the astral plane. This
is like the wake of a ship made on the surface of the water through
which the ship has passed. Or it is like a current of magnetic force in
the ether. It is caused by a polarization of the particles composing the
astral substance, which manifest in a current of intense vibrations
in the astral substance, which thus serve as a ready channel for the
transmission of psychic force or astral energy.
The astral tube serves as a ready conductor of the vibrations, cur-
rents and waves of energy on the astral plane which carry to the astral
senses of the person the perception of the things, objects and scenes
far removed from him in space and time. How these things far re-
moved in space and time are perceived by the astral seer is explained
in subsequent lessons of this course. At this place we are concerned
merely with the “channel” through which the currents of energy flow,
and which has been called the astral tube.
As a writer well says: “Through the astral tube the astral senses
actually ‘sense’ the sights, and often the sounds, being manifested
at a distance, just as one may see distant sights through a telescope,
or hear distant sounds through a telephone. The astral tube is used
in a variety of forms of psychic phenomena. It is often used uncon-
sciously, and springs into existence spontaneously, under the strong
influence of a vivid emotion, desire or will. It is used by the trained
psychometrist, without the use of any ‘starting point,’ or ‘focal cen-
tre,’ simply by the use of his trained, developed and concentrated will.
But its most familiar and common use is in connection with some
object serving as a starting point or focal centre. The starting point

84
or focal centre, above mentioned, is generally either what is known as
the ‘associated object’ in the class of phenomena generally known as
psychometry, or else a glass or crystal ball, or similar polished sur-
face, in what is known as crystal-gazing.”
Another authority tells his readers that: “Astral sight, when it is
cramped by being directed along what is practically a tube, is limited
very much as physical sight would be under similar circumstances,
though if possessed in perfection it will continue to show, even at that
distance, the auras, and therefore all the emotions and most of the
thoughts of the people under observation. * * * But, it may be said, the
mere fact that he is using astral sight ought to enable him to see things
from all sides at once. And so it would, if he were using that sight in
a normal way upon an object which was fairly near him—within his
astral reach, as it were; but at a distance of hundreds or thousands of
miles the case is very different. Astral sight gives us the advantage
of an additional dimension, but there is still such a thing as position
in that dimension, and it is naturally a potent factor in limiting the
use of the powers on that plane. * * * The limitations resemble those
of a man using a telescope on the physical plane. The experimenter,
for example, has a particular field of view which cannot be enlarged
or altered; he is looking at his scene from a certain direction, and he
cannot suddenly turn it all around and see how it looks from the other
side. If he has sufficient psychic energy to spare, he may drop alto-
gether the telescope he is using, and manufacture an entirely new one
for himself which will approach his objective somewhat differently;
but this is not a course at all likely to be adopted in practice.”
The student will find that, as we progress, many of these points
which now seem complicated and obscure will gradually take on the
aspect of simplicity and clearness. We must crawl before we can walk,
in psychic research as well as in everything else.

85
 LESSON VIII

CLAIRVOYANT REVERIE

I n the preceding two chapters, I have asked you to consider the

first two methods of inducing the clairvoyant phenomena, namely,
Psychometry, and Crystal-Gazing, respectively. In these cases you
have seen how the clairvoyant gets en rapport with the astral plane by
means of physical objects, in the case of psychometric clairvoyance;
or by means of a shining object, in the case of crystal gazing. Let us
now consider the third method of inducing the clairvoyant condition
or state, i.e., by means of what may be called Clairvoyant Reverie, in
which the clairvoyant gets en rapport with the astral plane by means
of psychic states in which the sights, sounds and thoughts of the ma-
terial and physical plane are shut out of consciousness.
The student of the general subject of clairvoyance will soon be
impressed with two facts concerning the production of clairvoyant
phenomena, namely, (1) that in the majority of the recorded cases of
the investigators the clairvoyant phenomena were obtained when the
clairvoyant was in the state of sleep, or at least semi-sleep or drowsi-
ness, the visioning appearing more or less like a vivid dream; and (2)
that in the case of the clairvoyant voluntarily entering en rapport with
the astral plane, he or she would enter into what seemed to be a kind
of trance condition, in some cases an absolute unconsciousness of the
outside world being manifested. The student, noting these facts, is
apt to arrive at the conclusion that all clairvoyance is accompanied by
the condition of sleep, or trance, and that no clairvoyant phenomena
are possible unless this psychic condition is first obtained. But this is
only a half-truth as we shall see in a moment.
In the first place, the student arriving at this conclusion seems
to have ignored the fact that the phenomena of psychometry and
crystal gazing, respectively, are as true instances of clairvoyance as
are those which are manifested in the sleep or trance condition. It
is true that some psychometrists produce phenomena when they are
in a state of psychic quiescence, but, on the other hand, many clair-
voyant psychometrists merely concentrate the attention on the object

86
before them, and remain perfectly wide-awake and conscious on the
physical plane. Likewise, the average crystal gazer remains perfectly
wide-awake and conscious on the physical plane. When the student
takes these facts into consideration, he begins to see that the trance
condition, and similar psychic states, are simply particular methods
of inducing the en rapport condition for the clairvoyant, and are not
inseparably bound up with the phenomena of clairvoyance.
As the student progresses, moreover, he will see that even in the
case of Clairvoyant Reverie, the third method of inducing the astral
en rapport condition, the clairvoyant does not always lose conscious-
ness. In the case of many advanced and exceptionally well-developed
clairvoyants, no trance or sleep condition is induced. In such cases
the clairvoyant merely “shuts out” the outside world of sights, sounds
and thoughts, by an effort of trained will, and then concentrates
steadily on the phenomena of the astral plane. For that matter, the
skilled and advanced occultist is able to function on the astral plane
by simply shifting his consciousness from one plane to another, as the
typist shifts from the small letters of the keyboard to the capital let-
ters, by a mere pressure on the shift-key of the typewriter.
The only reason that many clairvoyants manifesting along the
lines of the third method, known as “clairvoyant reverie,” fall into
the trance or sleep condition, is that they have not as yet acquired
the rare art of controlling their conscious attention at will—this is
something that requires great practice. They find it easier to drop into
the condition of semi-trance, or semi-sleep, than it is to deliberately
shut out the outer world by an act of pure will. Moreover, you will
find that in the majority of the recorded cases of the investigators, the
clairvoyance was more or less spontaneous on the part of the clair-
voyant person, and was not produced by an act of will. As we proceed
to consider the various forms and phases of clairvoyant phenomena,
in these lessons, you will notice this fact. There are but few recorded
cases of voluntary clairvoyance in the books of the investigators—the
skilled clairvoyants, and more particularly the advanced occultists,
avoid the investigators rather than seek them; they have no desire
to be reported as “typical cases” of interesting psychic phenomena—
they leave that to the amateurs, and those to whom the phenomena
come as a wonderful revelation akin to a miracle. This accounts for
the apparent predominance of this form of clairvoyance—the secret
is that the net of the investigators has caught only a certain kind of
psychic fish, while the others escape attention.

87
 All this would be of no practical importance, however, were it
not for the fact that the average student is so impressed by the fact
that he must learn to induce the trance condition in order to manifest
clairvoyant phenomena, that he does not even think of attempting to
do the work otherwise. The power of auto-suggestion operates here,
as you will see by a moment’s thought, and erects an obstacle to his
advance along voluntary lines. More than this, this mistaken idea
tends to encourage the student to cultivate the trance condition, or
at least some abnormal psychic condition, by artificial means. I am
positively opposed to the inducing of psychic conditions by artificial
means, for I consider such practices most injurious and harmful for
the person using such methods. Outside of anything else, it tends to
render the person negative, psychically, instead of positive—it tends
to make him or her subject to the psychic influence of others, on both
the physical and astral plane, instead of retaining his or her own self-
control and mastery.
The best authorities among the occultists instruct their pupils that
the state of clairvoyant reverie may be safely and effectively induced
by the practice of mental concentration alone. They advice positively
against artificial methods. A little common sense will show that they
are right in this matter. All that is needed is that the consciousness
shall be focused to a point—become “one pointed” as the Hindu Yogis
say. The intelligent practice of concentration accomplishes this, with-
out the necessity of any artificial methods of development, or the in-
duction of abnormal psychic states.
If you will stop a moment and realize how easily you concentrate
your attention when you are witnessing an interesting play, or lis-
tening to a beautiful rendition of some great masterpiece of musi-
cal composition, or gazing at some miracle of art, you will see what I
mean. In the cases just mentioned, while your attention is completely
occupied with the interesting thing before you, so that you have al-
most completely shut out the outer world of sound, sight and thought,
you are, nevertheless, perfectly wide awake and your consciousness
is alert. The same thing is true when you are reading a very interest-
ing book—the world is shut out from your consciousness, and you are
oblivious to the sights and sounds around you. At the risk of being
considered flippant, I would remind you of the common spectacle of
two lovers so wrapped up in each other’s company that they forget
that there is a smiling world of people around them—time and space
are forgotten to the two lovers—to them there is only one world, with

88
but two persons in it. Again, how often have you fallen into what is
known as a “brown study,” or “day dream,” in which you have been so
occupied with the thoughts and fancies floating through your mind,
that you forgot all else. Well, then, this will give you a common-sense
idea of the state that the occultists teach may be induced in order to
enter into the state of en rapport with the astral plane—the state in
which clairvoyance is possible. Whether you are seeking clairvoyance
by the method of psychometry, or by crystal gazing, or by clairvoyant
reverie—this will give you the key to the state. It is a perfectly natural
state—nothing abnormal about it, you will notice.
To some who may think that I am laying too much stress on the
undesirability of artificial methods of inducing the clairvoyant condi-
tion, I would say that they are probably not aware of the erroneous
and often harmful teachings on the subject that are being promul-
gated by ignorant or misinformed teachers—”a little learning is a dan-
gerous thing,” in many cases. It may surprise some of my students to
learn that some of this class of teachers are instructing their pupils
to practice methods of self-hypnosis by gazing steadily at a bright ob-
ject until they fall unconscious; or by gazing “cross eyed” at the tip of
the nose, or at an object held between the two eyebrows. These are
familiar methods of certain schools of hypnotism, and result in pro-
ducing a state of artificial hypnosis, more or less deep. Such a state is
most undesirable, not only by reason of its immediate effects, but also
by reason of the fact that it often results in a condition of abnormal
sensitiveness to the will of others, or even to the thoughts and feel-
ings of others, on both the astral and the physical planes of life. I em-
phatically warn my students against any such practices, or anything
resembling them.
While I dislike to dwell on the subject, I feel that I should call
the attention of my students to the fact that certain teachers seek
to produce the abnormal psychic condition by means of exhausting
breathing exercises, which make the person dizzy and sleepy. This is
all wrong. While rhythmic breathing exercises have a certain value
in psychic phenomena, and are harmless when properly practiced,
nevertheless such practices as those to which I have alluded are
harmful to the nervous system of the person, and also tend to induce
undesirable psychic conditions. Again, some teachers have sought to
have their students hold their breath for comparatively long periods
of time in order to bring about abnormal psychic states. The slightest
knowledge of physiology informs one that such a practice must be

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harmful; it causes the blood to become thick and impure, and defi-
cient in oxygen. It certainly will produce a kind of drowsiness, for
the same reason that impure air in a room will do the same thing—in
both cases the blood stream is poisoned and made impure. The pur-
pose of rational and normal breathing is to obviate just this thing—so
these teachers are reversing a natural law of the body, in order to pro-
duce an abnormal psychic state. With all the energy in me, I caution
you against this kind of thing.
Along the same line, I protest and warn you against the practices
advised by certain teachers of “psychic development,” who seek to
have their pupils induce abnormal physical and psychic conditions by
means of drugs, odor of certain chemicals, gases, etc. Such practices,
as all true occultists know, belong to the clans of the Black Magicians,
or devil worshippers, of the savage races—they have no place in true
occult teachings. Common sense alone should warn persons away
from such things—but it seems to fail some of them. I assert without
fear of intelligent contradiction, that no true occultist ever counte-
nances any such practices as these.
All the true teachers are vigorous in their denunciation of such
false teachings and harmful practices. In this same category, I place
the methods which are taught by certain persons, namely, that of
inducing abnormal physical and psychic condition of giddiness and
haziness by means of “whirling” around in a circle until one drops
from giddiness, or until one “feels queer in the head.” This is a revival
of the practices of certain fanatics in Persia and India, who perform it
as a religious rite until they fall into what they consider a “holy sleep,”
but which is nothing more than an abnormal and unhealthful physi-
cal and psychic condition. Such practices are a downward step, not
an upward one. It seems a pity that the necessity has arisen for such
warnings as these—but my duty, as I see it, is very plain. To all who
are tempted to “develop” in this way, I say, positively, “DON’T!”
The scientific, rational way to develop the astral senses is to first
acquire the art of concentrating. Bear in mind that in concentration
the person, while shutting out the impressions of the outside world
in general, nevertheless focuses and concentrates his attention upon
the one matter before him. This is quite a different thing from mak-
ing oneself sensitive to every current of thought and feeling that
may be in the psychic atmosphere. True concentration renders one
positive, while the other methods render one negative. Contrary to
the common opinion, psychic concentration is a positive state, not a

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negative—an active state, not a passive one. The person who is able
to concentrate strongly is a master, while one who opens himself to
“control,” either physical or astral, is more or less of a slave to other
minds.
The student who will begin by experimenting along the lines
of contact mind-reading, and who then advances along the lines of
true telepathy, as explained in the earlier chapters of this book, will
have made a good start, and considerable progress, along the road to
clairvoyant development. The rest will be largely a matter of exercise
and practice. He will be aided by practicing concentration along the
general lines of the best occult teaching. Such practice may consist
of concentration upon almost any physical object, keeping the thing
well before the mind and attention. Do not tire the attention by prac-
ticing too long at one time. The following general rules will help you
in developing concentration:
(1) The attention attaches more readily to interesting rather than
uninteresting things. Therefore, select some interesting thing to
study and analyze by concentrated thought.
(2) The attention will decline in strength unless there is a varia-
tion in the stimulus. Therefore, keep up the power of concentration by
either changing the object you are observing; or else by discovering
some new properties, qualities or attributes in it.
(3) The things you wish to shut out of consciousness can best be
shut out by your concentration upon some other thing—the attention
can dwell only upon one thing at a time, if focused upon that one
thing.
(4) The power of applying your attention, steady and undissipat-
ed, to a single object, is a mark of strong will and superior mental
discipline—weak-minds cannot do this. Therefore, in cultivating con-
centrated attention you are really strengthening your mind and will.
(5) To develop concentrated attention, you must learn to analyze,
analyze, and analyze the thing upon which you are bestowing con-
centrated attention. Therefore, proceed by selecting an object and
analyzing it by concentrated attention, taking one part after another,
one by one, until you have analyzed and mastered the whole object.
Give it the same attention that the lover gives his loved one; the mu-
sician his favorite composition; the artist his favorite work of art;
and the booklover his favorite book—when you have accomplished
this, you have mastered concentration, and will be able to apply
the mind “one pointed” upon anything you wish, physical or astral;

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and, consequently will have no trouble in shutting-out disturbing
impressions.
(6) Learn to concentrate on the physical plane, and you will be
able to concentrate on the astral plane as well. By the one who has
mastered concentration, trances and abnormal psychic states will not
be needed. The needle-pointed mind is able to pierce the astral veil
at will, while the blunt-pointed mind is resisted and defeated by the
astral envelope, which while thin is very tough and unyielding.
A well-known authority on psychic development has well said:
“Occasional flashes of clairvoyance sometimes come to the highly
cultured and spiritual-minded man, even though he may never have
heard of the possibility of training such a faculty. In his case such
glimpses usually signify that he is approaching that stage in his evolu-
tion when these powers will naturally begin to manifest themselves.
Their appearance should serve as an additional stimulus to him to
strive to maintain that high standard of moral purity and mental
balance without which clairvoyance is a curse and not a blessing to
its possessor. Between those who are entirely unimpressionable and
those who are in full possession of clairvoyant power, there are many
intermediate stages. Students often ask how this clairvoyant faculty
will first be manifested in themselves—how they may know when
they have reached the stage at which its first faint foreshadowings are
beginning to be visible. Cases differ so widely that it is impossible to
give to this question any answer that will be universally applicable.
“Some people begin by a plunge, as it were, and under some unu-
sual stimulus become able just for once to see some striking vision;
and very often in such a case, because the experience does not repeat
itself, the seer comes in time to believe that on that occasion he must
have been the victim of hallucination. Others begin by becoming in-
termittently conscious of the brilliant colors and vibrations of the hu-
man aura; yet others find themselves with increasing frequency see-
ing and hearing something to which those around them are blind and
deaf; others, again, see faces, landscapes, or colored clouds floating
before their eyes in the dark before they sink to rest; while perhaps
the commonest experience of all is that of those who begin to recol-
lect with greater and greater clearness what they have seen and heard
on other planes during sleep.”
The authority in question gives the following excellent advice
regarding the subject of the development of clairvoyant power and
astral visioning: “Now the fact is that there are many methods by

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which it may be developed, but only one which can be at all safely
recommended for general use—that of which we shall speak last of
all. Among the less advanced nations of the world the clairvoyant
state has been produced in various objectionable ways; among some
of the non-Aryan tribes of India, by the use of intoxicating drugs or
the inhaling of stupefying fumes; among the dervishes, by whirl-
ing in a mad dance of religious fervor until vertigo and insensibility
supervene; among the followers of the abominable practices of the
Voodoo cult, by frightful sacrifices and loathsome rites of black mag-
ic. Methods such as these are happily not in vogue in our own race,
yet even among us large numbers of dabblers in this ancient art adopt
some plan of self-hypnotization, such as gazing at a bright spot, or the
repetition of some formula until a condition of semi-stupefaction is
produced; while yet another school among them would endeavor to
arrive at similar results by the use of some of the Indian systems of
regulation of the breath. All these methods are unequivocally to be
condemned as quite unsafe for the practice of the ordinary man who
has no idea of what he is doing—who is simply making vague experi-
ments in an unknown world. Even the method of obtaining clairvoy-
ance by allowing oneself to be mesmerized by another person is one
from which I should myself shrink with the most decided distaste;
and assuredly it should never be attempted except under conditions
of absolute trust and affection between the magnetizer and the mag-
netized, and a perfection of purity in heart and soul, in mind and
intention, such as is rarely to be seen among any but the greatest of
saints.
“Yet there is one practice which is advised by all religions alike—
which if adopted carefully and reverently can do no harm to any hu-
man being, yet from which a very pure type of clairvoyance has some-
times been developed; and that is the practice of meditation. Let a
man choose a certain time every day—a time when he can rely upon
being quiet and undisturbed, though preferably in the daytime rather
than at night—and set himself at that time to keep his mind for a few
minutes entirely free from all earthly thoughts of any kind whatever,
and, when that is achieved, to direct the whole force of his being to-
wards the highest ideal that he happens to know. He will find that
to gain such perfect control of thought is enormously more difficult
than he supposes, but when he attains it it cannot but be in every way
most beneficial to him, and as he grows more and more able to elevate
and concentrate his thought, he may gradually find that new worlds

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are opening before his sight. As a preliminary training towards the
satisfactory achievement of such meditation, he will find it desirable
to make a practice of concentration in the affairs of daily life—even
in the smallest of them. If he writes a letter, let him think of nothing
else but that letter until it is finished; if he reads a book, let him see
to it that his thought is never allowed to wander from his author’s
meaning. He must learn to hold his mind in check, and to be master
of that also, as well as of his lower passions; he must patiently labor to
acquire absolute control of his thoughts, so that he will always know
exactly what he is thinking about, and why—so that he can use his
mind, and turn it or hold it still, as a practiced swordsman turns his
weapon where he will.”
I have given the above full quotation from this authority, not
merely because that from another angle he states the same general
principles as do I; but also because his personal experience in actual
clairvoyant phenomena is so extended and varied that any word from
him on the subject of the development of clairvoyant power must
have a value of its own. While I differ from this authority on some
points of detail of theory and practice, nevertheless I gladly testify
to the soundness of his views as above quoted, and pass them on to
my students for careful consideration and attention. The student will
do well to heed what he has to say, and to combine such opinion with
what I have uttered in the earlier part of this chapter—there will be
found a close agreement in principle and practice.
And, now let us pass on to a consideration of the various forms
and phases of the clairvoyant phenomena itself. The subject is fasci-
nating, and I am sure that you will enjoy this little excursion into the
strange realm of thought regarding the astral phenomena of clairvoy-
ance. But, be sure to master each lesson before proceeding to the rest,
as otherwise you will have to turn back the leaves of the course in
order to pick up some point of teaching that you have neglected.

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 LESSON IX

SIMPLE CLAIRVOYANCE

I n a previous chapter we have seen that there are three well-de-

fined classes of clairvoyance, namely, (1) Simple clairvoyance; (2)
Clairvoyance in space; and (3) Clairvoyance in Time. I shall now con-
sider these in sequence, beginning with the first, Simple Clairvoyance.
In simple clairvoyance the clairvoyant person merely senses
the auric emanations of other persons, such as the auric vibrations,
colors, etc., currents of thought vibrations, etc., but does not see
events or scenes removed in space or time from the observer. There
are other phenomena peculiar to this class of clairvoyance which I
shall note as we progress with this chapter.
An authority on the subject of astral phenomena has written in-
terestingly, as follows, regarding some of the phases of simple clair-
voyance: “When we come to consider the additional facilities which it
offers in the observation of animate objects, we see still more clearly
the advantages of astral vision. It exhibits to the clairvoyant the aura
of plants and animals, and thus in the case of the latter their desires
and emotions, and whatever thoughts they may have, are all plainly
shown before his eyes. But it is in dealing with human beings that
he will most appreciate the value of this faculty, for he will often be
able to help them far more effectually when he guides himself by the
information which it gives him.
“He will be able to see the aura as far up as the astral body, and
though that leaves all the higher part of a man still hidden from his
gaze, he will nevertheless find it possible by careful observation to
learn a good deal about the higher part from what is within his reach.
His capacity of examination of the etheric double will give him con-
siderable advantage in locating and classifying any defects or dis-
eases of the nervous system, while from the appearance of the astral
body he will at once be aware of all the emotions, passions, desires
and tendencies of the man before him, and even of very many of his
thoughts also.
“As he looks at a person he will see him surrounded by the

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luminous mist of the astral aura, flashing with all sorts of brilliant
colors, and constantly changing in hue and brilliancy with every
variation of the person’s thoughts and feelings. He will see this aura
flooded with the beautiful rose-color of pure affection, the rich blue
of devotional feeling, the hard, dull brown of selfishness, the deep
scarlet of anger, the horrible lurid red of sensuality, the livid grey of
fear, the black clouds of hatred and malice, or any of the other hun-
dredfold indications so easily to be read in it by the practiced eye;
and thus it will be impossible for any persons to conceal from him
the real state of their feelings on any subject. Not only does the astral
aura show him the temporary result of the emotion passing through it
at the moment, but it also gives him, by an arrangement and propor-
tion of its colors when in a condition of comparative rest, a clue to the
general disposition and character of its owner.”
By simple clairvoyance in a certain stage of development the
clairvoyant person is able to sense the presence of the human aura,
by means of his astral sight. The human aura, as all students of oc-
cultism know, is that peculiar emanation of astral vibrations that
extends from each living human being, surrounding him in an egg-
shaped form for a distance of two to three feet on all sides. This pe-
culiar nebulous envelope is not visible to the physical sight, and may
be discerned only by means of the astral senses. It, however, may be
dimly “felt” by many persons coming into the presence of other per-
sons, and constitutes a personal atmosphere which is sensed by other
persons.
The trained clairvoyant vision sees the human aura as a nebulous
hazy substance, like a luminous cloud, surrounding the person for
two or three feet on each side of his body, being more dense near the
body and gradually becoming less dense as it extends away from the
body. It has a phosphorescent appearance, with a peculiar tremulous
motion manifesting through its substance. The clairvoyant sees the
human aura as composed of all the colors of the spectrum, the com-
bination shifting with the changing mental and emotional states of
the person. But, in a general way, it may be said that each person has
his or her or distinctive astral auric colors, depending upon his or
her general character or personality. Each mental state, or emotional
manifestation, has its own particular shade or combination of shades
of auric coloring. This beautiful kaleidoscopic spectacle has its own
meaning to the advanced occultist with clairvoyant vision, for he is
able to read the character and general mental states of the person by

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means of studying his astral auric colors. I have explained these auric
colors, and their meanings, in my little book entitled “The Human
Aura.”
The human aura is not always in a state of calm phosphorescence,
however. On the contrary, it sometimes manifests great flames, like
those of a fiery furnace, which shoot forth in great tongues, and
dart forth suddenly in certain directions toward the objects attract-
ing them. Under great emotional excitement the auric flames move
around in swift circling whirlpools, or else swirl away from a centre.
Again, it seems to throw forth tiny glistening sparks of astral vibra-
tions, some of which travel for great distance.
The clairvoyant vision is also able to discern what is called the
“prana aura” of a person. By this term is indicated that peculiar ema-
nation of vital force which surrounds the physical body of each and
every person. In fact, many persons of but slight clairvoyant power,
who cannot sense the auric colors, are able to perceive this prana-au-
ra without trouble. It is sometimes called the “health aura,” or “physi-
cal aura.” It is colorless, or rather about the shade of clear glass, dia-
mond, or water. It is streaked with very minute, bristle-like lines. In a
state of good health, these fine lines are stiff like toothbrush bristles;
while, in cases of poor health, these lines droop, curl and present a
furlike appearance. It is sometimes filled with minute sparkling par-
ticles, like tiny electric sparks in rapid vibratory motion.
To the clairvoyant vision the prana-aura appears like the vibrat-
ing heated air arising from a fire, or stove, or from the heated earth
in summer. If the student will close his eyes partially, and will peer
through narrowed eyelids, he will in all probability be able to per-
ceive this prana-aura surrounding the body of some healthy, vigorous
person—particularly if the person is sitting in a dim light. Looking
closely, he will see the peculiar vibratory motion, like heated air, at a
distance of about two inches from the body of the person. It requires
a little practice in order to acquire the knack of perceiving these vi-
brations—a little experimenting in order to get just the right light on
the person—but practice will bring success, and you will be repaid for
your trouble.
In the same way, the student may by practice acquire the faculty
to perceiving his own prana-aura. The simplest way to obtain this last
mentioned result is to place your fingers (spread out in fan-shape)
against a black background, in a dim light. Then gaze at the fingers
with narrowed eyelids, and half-closed eyes. After a little practice,

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you will see a fine thin line surrounding your fingers on all sides—
a semi-luminous border of prana-aura. In most cases this border
of aura is colorless, but sometimes a very pale yellowish hue is per-
ceived. The stronger the vital force of the person, the stronger and
brighter will this border of prana-aura appear. The aura surrounding
the fingers will appear very much like the semi-luminous radiance
surrounding a gas-flame, or the flame of a candle, which is familiar
to nearly everyone.
Another peculiar phenomenon of the astral plane, perceived
by clairvoyants of a certain degree of development, is that which is
known as the “thought-form.” A thought-form is a specialized group-
ing of astral substance, crystalized by the strong thought impulses
or vibrations of a person thinking, or manifesting strong emotional
excitement. It is generated in the aura of the person, in the first place,
but is then thrown off or emitted from the atmosphere of the per-
son, and is sent off into space. A thought-form is really but a strongly
manifested thought or feeling which has taken form in the astral sub-
stance. Its power and duration depend upon the degree of force of the
thought or feeling manifesting it.
These thought-forms differ very materially from one another in
form and general appearance. The most common form is that of a tiny
series of waves, similar to those caused by the dropping of a pebble
in a pond of water. Sometimes the thought-form takes on the appear-
ance of a whirlpool, rotating around a centre, and moving through
space as well. Another form is like that of the pin-wheel fireworks,
swirling away from its centre as it moves through space. Still another
form is that of a whirling ring, like that emitted from a smokestack
of a locomotive, or the mouth of a smoker—the familiar “ring” of the
smoker. Others have the form and appearance of semi-luminous
globes, glowing like a giant opal.
Other thought-forms are emitted in jet-like streams, like steam
puffed out from a tea-kettle. Again, it will appear as a series of short
puffs of steam-like appearance. Again, it will twist along like an eel
or snake. Another time it will twist its way like a corkscrew. At other
times it will appear as a bomb, or series of bombs projected from the
aura of the thinker. Sometimes, as in the case of a vigorous thinker or
speaker, these thought-form bombs will be seen to explode when they
reach the aura of the person addressed or thought of. Other forms
appear like nebulous things resembling an octopus, whose twining
tentacles twist around the person to whom they are directed.

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 Each thought-form bears the same color that it possessed when
generated in the aura of its creator, though the colors seem to fade
with time. Many of them glow with a dull phosphorescence, instead
of bright coloring. The atmosphere of every person, and every place,
is filled with various thought-forms emanated from the person, or
persons who inhabit the place. Each building has its own distinctive
thought-forms, which permeate its mental atmosphere, and which
are clearly discernible by trained clairvoyant vision.
I here take the liberty of quoting a few paragraphs from my lit-
tle book entitled “The Astral World,” in which the phenomena of the
astral plane are explained in detail. I reproduce them here in order to
show you what you may see on the astral plane when your clairvoyant
vision is sufficiently developed to function there. The words are ad-
dressed to one who is sensing on the astral, plane.
“Notice that beautiful spiritual blue around that woman’s head!
And see that ugly muddy red around that man passing her! Here
comes an intellectual giant—see that beautiful golden yellow around
his head, like a nimbus! But I don’t exactly like that shade of red around
his body—and there is too marked an absence of blue in his aura! He
lacks harmonious development. Do you notice those great clouds of
semi-luminous substance, which are slowly floating along?—notice
how the colors vary in them. Those are clouds of thought-vibrations,
representing the composite thought of a multitude of people. Also
notice how each body of thought is drawing to itself little fragments
of similar thought-forms and energy. You see here the tendency of
thought-forms to attract others of their kind—how like the prover-
bial birds of a feather, they flock together—how thoughts come home,
bringing their friends with them—how each man creates his own
thought atmosphere.
“Speaking of atmospheres, do you notice that each shop we pass
has its own peculiar thought-atmosphere? If you look into the houses
on either side of the street, you will see that the same thing is true.
The very street itself has its own atmosphere, created by the compos-
ite thought of those inhabiting and frequenting it. No! do not pass
down that side street—its astral atmosphere is too depressing, and its
colors too horrible and disgusting for you to witness just now—you
might get discouraged and fly back to your physical body for relief.
Look at those thought-forms flying through the atmosphere! What a
variety of form and coloring! Some most beautiful, the majority quite
neutral in tint, and occasionally a fierce, fiery one tearing its way

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along toward its mark. Observe those whirling and swirling thought-
forms as they are thrown off from that business-house. Across the
street, notice that great octopus monster of a thought-form, with its
great tentacles striving to wind around persons and draw them into
that flashy dance-hall and dram-shop. A devilish monster which we
would do well to destroy. Turn your concentrated thought upon it, and
will it out of existence—there, that’s the right way; watch it sicken and
shrivel! But, alas! more of its kind will come forth from that place.”
The above represents the sights common to the advanced occult-
ist who explores the astral plane either in his astral body, or else by
means of clairvoyant vision. To such a one, these sights are just as
natural as those of the physical plane to the person functioning by
ordinary physical senses. One is as natural as is the other—there is
nothing supernatural about either.
But there are other, and even more wonderful attributes of astral
visioning than that which we have just related. Let us take a general
survey of these, so that you may be familiar with what you hope to see
on the astral plane, and which you will see when you have sufficiently
developed your clairvoyant powers.
What would you think if you could “see through a brick wall?”
Well, the clairvoyant is able to do this. For that matter, the physical X
Rays are able to penetrate through solid substances, and the astral vi-
brations are even more subtle than these. It seems strange to hear of
this kind of visioning as purely natural, doesn’t it? It smacks strongly
of the old supernatural tales—but it is as simply natural as is the X
Ray. The advanced clairvoyant is able to see through the most solid
objects, and inside of anything, for that matter. The astral senses reg-
ister the subtle vibrations of the astral plane, just as the physical eye
registers the ordinary rays of light-energy. You are able to see through
solid glass, with the physical eye, are you not? Well, in the same way
the clairvoyant sees through solid steel or granite. It is all a matter
of registering vibrations of energy—nothing more, and nothing less.
It is in this way that the trained clairvoyant is able to read from
closed books, sealed letters, etc. In the same way, he is able to pierce
the dense soil, and to see far down into the depths of the earth, sub-
ject to certain limitations. Veins of coal, oil, and other substances
have been discovered clairvoyantly in this way. Not every clairvoyant
is able to do this, but the advanced ones have done it. In the same way,
the trained clairvoyant is able to see inside the bodies of sick persons,
and to diagnose their ailments, providing, of course, he is familiar

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with the appearance of the organs in health and in disease, and has
a sufficient knowledge of physiology and pathology to interpret what
he sees.
An authority on the phenomena of the astral plane has written
entertainingly and correctly regarding this phase of simple clairvoy-
ance, as follows: “The possession of this extraordinary and scarcely
expressible power, then, must always be borne in mind through all
that follows. It lays every point in the interior of every solid body ab-
solutely open to the gaze of the seer, just as every point in the interior
of a circle lies open to the gaze of a man looking down upon it. But
even this is by no means all that it gives to its possessor. He sees not
only the inside as well as the outside of every object, but also its astral
counterpart. Every atom and molecule of physical matter has its cor-
responding astral atoms and molecules, and the mass which is built
up out of these is clearly visible to the clairvoyant. Usually the astral
form of any object projects somewhat beyond the physical part of it,
and thus metals, stones and other things are seen surrounded by an
astral aura.
“It will be seen at once that even in the study of inorganic matter a
man gains immensely by the acquisition of this vision. Not only does
he see the astral part of the object at which he looks, which before was
wholly hidden from him; not only does he see much more of its physi-
cal constitution than he did before, but even what was visible to him
before is now seen much more clearly and truly. * * * Another strange
power of which he may find himself in possession is that of magni-
fying at will the minutest physical or astral particle to any desired
size, as through a microscope—though no microscope ever made, or
ever likely to be made, possesses even a thousandth part of this psy-
chic magnifying power. By its means the hypothetical molecule and
atom postulated by science become visible and living realities to the
occult student, and on this closer examination he finds them to be
much more complex in their structure than the scientific man has
yet realized them to be. It also enables him to follow with the closest
attention and the most lively interest all kinds of electrical, magnetic,
and other etheric action; and when some of the specialists in these
branches of science are able to develop the power to see these things
whereof they write so facilely, some very wonderful and beautiful rev-
elations may be expected.
“This is one of the SIDDIHIS or powers described in the Oriental
books as accruing to the man who devotes himself to spiritual

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development, though the name under which it is there mentioned
might not be immediately recognizable. It is referred to as ‘the power
of making oneself large or small at will,’ and the reason of a descrip-
tion which appears so oddly to reverse the fact is that in reality the
method by which this feat is performed is precisely that indicated in
these ancient books. It is by the use of temporary visual machinery
of inconceivable minuteness that the world of the infinitely little is so
clearly seen; and in the same way (or rather in the opposite way) it is
by enormously increasing the size of the machinery used that it be-
comes possible to increase the breadth of one’s view—in the physical
sense as well as, let us hope, in the moral—far beyond anything that
science has ever dreamt of as possible for man. So that the alteration
in size is really in the vehicle of the student’s consciousness, and not
in anything outside of himself; and the old Oriental books have, af-
ter all, put the case more accurately than have we. I have indicated,
though only in the roughest outlines, what a trained student, pos-
sessed of full astral vision, would see in the immensely wider world to
which that vision introduced him; but I have said nothing of the stu-
pendous change in his mental attitude which comes from the experi-
mental certainty regarding matters of paramount importance. The
difference between even the profoundest intellectual conviction, and
the precise knowledge gained by direct personal experience, must be
felt in order to be appreciated.”
Now, here at this place, I wish to call the attention of the student to
the fact that while the above stated, phenomena strictly belong to the
class of “simple clairvoyance,” rather than to “space clairvoyance,” or
“time clairvoyance” respectively, nevertheless the same phenomena
may be manifested in connection with that of these other classes of
clairvoyance. For instance, in space clairvoyance the trained clair-
voyant is able not only to perceive things happening at points far dis-
tant, but may also (if highly developed psychically) be able to perceive
the details just mentioned as well as if he were at that distant point in
person. Likewise, in time clairvoyance, the clairvoyant may exercise
the power of magnifying vision regarding the object far distant in
time, just as if he were living in that time. So here as elsewhere we
find the different classes of phenomena shading and blending into
each other. At the best, classifications are useful principally for con-
venience in intellectual consideration and reasoning.
In the same way, the clairvoyant may manifest the above men-
tioned forms of astral sensing in cases when the astral vision has

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been awakened by psychometry, or by crystal gazing, as well as in
those cases in which the condition has been brought about through
meditation, or similar methods.
I would also call the attention of the student to the fact that in
the above description of the phenomena of simple clairvoyance I have
made no mention of the sights of the astral plane which often become
visible to the clairvoyant, and which have to do with astral bodies,
astral shells, the disembodied souls of those who have passed on to
other planes of existence, etc. I shall take up these matters in other
parts of this course, and shall not dwell upon them in this place. But,
I wish you to remember that the same power which enables you to
sense other objects by means of the astral scenes, is the same that is
called into operation in the cases to which I have just referred.
The astral plane is a wonderful plane or field of being, containing
many strange and wonderful beings and things. The person living on
the physical plane may visit the astral plane in the astral body; and,
again, he may perceive the happenings and scenes of that plane by
means of the awakened and developed astral senses. Some clairvoy-
ants find it easy to function in one way, and some in another. It is
reserved for the scientifically developed clairvoyant to manifest the
well-rounded power to perceive the phenomena of the astral plane in
its wonderful entirety.
Finally, you will see by reference to other chapters of this book,
that one may manifest simple clairvoyant powers (as well as the more
complicated ones of time and space clairvoyance) not only in the or-
dinary waking state, but also in the state of dreams. In fact, some of
the most striking psychic phenomena are manifested when the seer
is in the dream state. As we proceed, you will find that every phase of
the great subject will fit into its place, and will be found to blend with
every other phase. There will be found a logical harmony and unity of
thought pervading the whole subject. But we must use single bricks
and stones as we build—it is only in the completed structure that we
may perceive the harmonious unity.

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 LESSON X

CLAIRVOYANCE OF DISTANT SCENES.

L et us now consider the phenomena of the second class of clairvoy-

ance, namely, Clairvoyance in Space.
In space clairvoyance the clairvoyant person senses scenes and
events removed in space from the observer—that is to say, scenes and
events situated outside of the range of the physical vision of the clair-
voyant. In this class also is included certain phenomena in which the
clairvoyant vision is able to discern things that may be concealed or
obscured by intervening material objects. Some of the many different
forms and phases of space clairvoyance are illustrated by the follow-
ing examples, all taken from the best sources.
Bushnell relates the following well-known case of space clairvoy-
ance: “Capt. Yount, of Napa Valley, California, one midwinter’s night
had a dream in which he saw what appeared to be a company of emi-
grants arrested by the snows of the mountains, and perishing rapidly
by cold and hunger. He noted the very cast of the scenery, marked by a
huge, perpendicular front of white-rock cliff; he saw the men cutting
off what appeared to be tree-tops rising out of deep gulfs of snow; he
distinguished the very features of the persons, and their look of pecu-
liar distress. He awoke profoundly impressed by the distinctness and
apparent reality of the dream. He at length fell asleep, and dreamed
exactly the same dream over again. In the morning he could not expel
it from his mind. Falling in shortly after with an old hunter comrade,
he told his story, and was only the more deeply impressed by him rec-
ognizing without hesitation the scenery of the dream. This comrade
came over the Sierra by the Carson Valley Pass, and declared that a
spot in the Pass exactly answered his description.
“By this the unsophistical patriarch was decided. He immediately
collected a company of men, with mules and blankets and all neces-
sary provisions. The neighbors were laughing meantime at his credu-
lity. ‘No matter,’ he said, ‘I am able to do this, and I will, for I verily
believe that the fact is according to my dream.’ The men were sent
into the mountains one hundred and fifty miles distant, direct to the

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Carson Valley Pass. And there they found the company exactly in the
condition of the dream, and brought in the remnant alive.”
In connection with this case, some leading, occultists are of the
opinion that the thought-waves from the minds of the distressed lost
persons reached Capt. Yount in his sleep, and awakened his subcon-
scious attention. Having natural clairvoyant power, though previous-
ly unaware of it, he naturally directed his astral vision to the source of
the mental currents, and perceived clairvoyantly the scene described
in the story. Not having any acquaintance with any of the lost party, it
was only by reason of the mental currents of distress so sent out that
his attention was attracted. This is a very interesting case, because
several psychic factors are involved in it, as I have just said.
In the following case, there is found a connecting link of acquaint-
ance with a person playing a prominent part in the scene, although
there was no conscious appeal to the clairvoyant, nor conscious in-
terest on her part regarding the case. The story is well-known, and
appears in the Proceedings of the Society for Psychical Research. It
runs as follows:
Mrs. Broughton awoke one night in 1844, and roused her hus-
band, telling him that something dreadful had happened in France.
He begged her to go asleep again, and not trouble him. She assured
him that she was not asleep when she saw what she insisted on tell-
ing him—what she saw in fact. She saw, first, a carriage accident, or
rather, the scene of such an accident which had occurred a few mo-
ments before. What she saw was the result of the accident—a broken
carriage, a crowd collected, a figure gently raised and carried into the
nearest house, then a figure lying on a bed, which she recognized as
the Duke of Orleans. Gradually friends collected around the bed—
among them several members of the French royal family—the queen,
then the king, all silently, tearfully, watching the evidently dying
duke. One man (she could see his back, but did not know who he was)
was a doctor. He stood bending over the duke, feeling his pulse, with
his watch in the other hand. And then all passed away, and she saw
no more. “As soon as it was daylight she wrote down in her journal all
that she had seen. It was before the days of the telegraph, and two or
more days passed before the newspapers announced ‘The Death of
the Duke of Orleans.’ Visiting Paris a short time afterwards, she saw
and recognized the place of the accident, and received the explana-
tion of her impression. The doctor who attended the dying duke was
an old friend of hers, and as he watched by the bed his mind had been

105
constantly occupied with her and her family.”
In many cases of clairvoyance of this kind, there is found to exist
a strong connecting link of mutual interest or affection, over which
flows the strong attention-arousing force of need or distress, which
calls into operation the clairvoyant visioning.
In other cases there seems to be lacking any connecting link, al-
though, even in such cases there may be a subconscious link connect-
ing the clairvoyant with the scene or event. An interesting example
of this last mentioned phase is that related by W.T. Stead, the English
editor and author, as having happened to himself. Mr. Stead’s recital
follows:
“I got into bed and was not able to go to sleep. I shut my eyes
and waited for sleep to come; instead of sleep, however, there came to
me a succession of curiously vivid clairvoyant pictures. There was no
light in the room, and it was perfectly dark; I had my eyes shut also.
But, notwithstanding the darkness, I suddenly was conscious of look-
ing at a scene of singular beauty. It was as if I saw a living miniature
about the size of a magic-lantern slide. At this moment I can recall the
scene as if I saw it again. It was a seaside piece. The moon was shining
upon the water, which rippled slowly on to the beach. Right before me
a long mole ran into the water. On either side of the mole irregular
rocks stood up above the sea-level. On the shore stood several houses,
square and rude, which resembled nothing that I had ever seen in
house architecture. No one was stirring, but the moon was there and
the sea and the gleam of the moonlight on the rippling waters, just
as if I had been looking on the actual scene. It was so beautiful that
I remember thinking that if it continued I should be so interested in
looking at it that I should never go asleep. I was wide awake, and at
the same time that I saw the scene I distinctly heard the dripping of
the rain outside the window. Then, suddenly without any apparent
object or reason, the scene changed.
“The moonlight sea vanished, and in us place I was looking right
into the interior of a reading-room. It seemed as if it had been used as
a school-room in the daytime, and was employed as a reading-room
in the evening. I remember seeing one reader who had a curious re-
semblance to Tim Harrington, although it was not he, hold up a mag-
azine or book in his hand and laugh. It was not a picture—it was there.
The scene was just as if you were looking through an opera glass; you
saw the play of the muscles, the gleaming of the eye, every movement
of the unknown persons in the unnamed place into which you were

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gazing. I saw all that without opening my eyes, nor did my eyes have
anything to do with it. You see such things as these as if it were with
another sense which is more inside your head than in your eyes. The
pictures were apropos of nothing; they had been suggested by noth-
ing I had been reading or talking of; they simply came as if I had been
able to look through a glass at what was occurring somewhere else in
the world. I had my peep, and then it passed.”
An interesting case of space clairvoyance is that related of
Swedenborg, on the best authority. The story runs that in the lat-
ter part of September, 1759, at four o’clock one Saturday afternoon,
Swedenborg arrived home from England, and disembarked at the
town of Gothenburg. A friend, Mr. W. Castel, met him and invited
him to dinner, at which meal there were fifteen persons gathered
around the table in honor of the guest. At six o’clock, Swedenborg
went out a few minutes, returning to the table shortly thereafter, look-
ing pale and excited. When questioned by the guests he replied that
there was a fire at Stockholm, two hundred miles distant, and that the
fire was steadily spreading. He grew very restless, and frequently left
the room. He said that the house of one of his friends, whose name
he mentioned, was already in ashes, and that his own was in dan-
ger. At eight o’clock, after he had been out again, he returned crying
out cheerfully, “Thank heaven! the fire is out, the third door from
my house!” The news of the strange happening greatly excited the
people of the town, and the city officials made inquiry regarding it.
Swedenborg was summoned before the authorities, and requested
to relate in detail what he had seen. Answering the questions put to
him, he told when and how the fire started; how it had begun; how,
when and where it had stopped; the time it had lasted; the number of
houses destroyed or damaged, and the number of persons injured.
On the following Monday morning a courier arrived from Stockholm,
bringing news of the fire, having left the town while it was still burn-
ing. On the next day after, Tuesday morning, another courier arrived
at the city hall with a full report of the fire, which corresponded pre-
cisely with the vision of Swedenborg. The fire had stopped precisely
at eight o’clock, the very minute that Swedenborg had so announced
it to the company.
A similar case is related by Stead, having been told to him by the
wife of a Dean in the Episcopal Church. He relates it as follows: “I
was staying in Virginia, some hundred miles away from home, when
one morning about eleven o’clock I felt an overpowering sleepiness,

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which drowsiness was quite unusual, and which caused me to lie
down. In my sleep I saw quite distinctly my home in Richmond in
flames. The fire had broken out in one wing of the house, which I saw
with dismay was where I kept all my best dresses. The people were
all trying to check the flames, but it was no use. My husband was
there, walking about before the burning house, carrying a portrait
in his hand. Everything was quite clear and distinct, exactly as if I
had actually been present and seen everything. After a time, I woke
up, and going down stairs told my friends the strange dream I had
had. They laughed at me, and made such game of my vision that I
did my best to think no more about it. I was traveling about, a day
or two passed, and when Sunday came I found myself in a church
where some relatives were worshipping. When I entered the pew they
looked very strange, and as soon as the service was over I asked them
what was the matter. ‘Don’t be alarmed,’ they said, ‘there is nothing
serious.’ Then they handed me a post-card from my husband which
simply said, ‘House burned out; covered by insurance.’ The day was
the date upon which my dream occurred. I hastened home, and then
I learned that everything had happened exactly as I had seen it. The
fire had broken out in the wing I had seen blazing. My clothes were all
burned, and the oddest thing about it was that my husband, having
rescued a favorite picture from the burning building, had carried it
about among the crowd for some time before he could find a place in
which to put it safely.”
Another case, related by Stead, the same authority, runs as fol-
lows: “The father of a son who had sailed on the ‘Strathmore,’ an emi-
grant ship outbound from the Clyde saw one night the ship founder-
ing amid the waves, and saw that his son, with some others, had es-
caped safely to a desert island near which the wreck had taken place.
He was so much impressed by this vision that he wrote to the owner
of the ‘Strathmore’ telling him what he had seen. His information
was scouted; but after a while the ‘Strathmore’ became overdue, and
the owner became uneasy. Day followed day, and still no tidings of
the missing ship. Then like Pharaoh’s butler, the owner remembered
his sins one day, and hunted up the letter describing the vision. It
supplied at least a theory to account for the ship’s disappearance. All
outward-bound ships were requested to look out for any survivors on
the island indicated in the vision. These orders were obeyed, and the
survivors of the ‘Strathmore’ were found exactly where the father had
seen them.”

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 The Society for Psychical Research mentions another interesting
case, as follows: “Dr. Golinski, a physician of Kremeutchug, Russia,
was taking an after-dinner nap in the afternoon, about half-past
three o’clock. He had a vision in which he saw himself called out on
a professional visit, which took him to a little room with dark hang-
ings. To the right of the door he saw a chest of drawers, upon which
rested a little paraffine lamp of special pattern, different from any-
thing 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 dis-
patching a messenger for him at half-past four, the moment at which
he awoke.”
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 spon-
taneously developed the power of awakening astral perception in oth-
ers. 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

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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 cap-
tain 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 re-
turned several months later, the wife asked him about the matter. He
informed her that the clairvoyant’s report was correct in every par-
ticular. Upon being introduced to the clairvoyant, the captain mani-
fested 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 cel-
ebrated 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 state-
ment 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

110
to be actually in the house. I was conscious, but was in a kind of mes-
meric 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 con-
clusion that this condition is always necessary for the manifestation
of this phenomenon. On the contrary, the advanced and well devel-
oped 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

111
them, and a better opportunity for the astral senses to function effec-
tively. 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 mu-
sical 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 chan-
nel 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 condu-
cive 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 possibil-
ity of the person having actually appeared in his astral body, uncon-
sciously 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 differ-
ence between the actual appearance in the astral body, and the strong
projection of one’s presence by means of will, conscious or uncon-
scious, 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.

112
 LESSON XI

CLAIRVOYANCE OF THE PAST

T he 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 charac-
teristics 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 com-
paratively 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 les-
sons, 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 disap-
peared 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

113
Light.” Without going into technical occult definitions and expla-
nations, 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 as-
tronomers 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 children.
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 sur-
vive 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 “com-
monness” makes it lose its wonderful appearance to us.
Camille Flammarion, the eminent French astronomer, in a book

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written over twenty-five years ago, and which is now out of print, I be-
lieve, 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 pass-
es 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 con-
sideration, 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 min-
utes 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
later.
“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 incon-
ceivable speed above mentioned, takes a little more than fifty years to
reach our eyes; and from that follows the strange but inevitable infer-
ence that we see the pole star not as or where it is at this moment, but

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as and where it was fifty years ago. Nay, if tomorrow some cosmic ca-
tastrophe 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 chil-
dren 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 inter-
est 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 en-
tering a strange region, the nature of which you at first fail to discern.

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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 rela-
tion 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 recognition.
“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 corpus-
cles 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 per-
ceive 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 pecu-
liar garb—but all is still, no life, no motion.
“Now, let us move forward in time, at much higher rate than that

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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 peo-
ple, 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 no-
tice, moreover, that everything is semi-transparent, and that accord-
ingly 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 mov-
ing 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 clairvoy-
ant 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 re-
flection 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 psy-
chometry, in which the clairvoyant is able to have “the loose end”
to unwind the ball of time. But, still, in some cases the clairvoyant

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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 associa-
tion. 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 build-
ing 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 clair-
voyant 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 her-
self, from humble beginnings.
In concluding this lesson, I wish to call your attention to the fol-
lowing advice from a man well advanced in the knowledge of the as-
tral 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 vi-
sion that comes to them is not necessarily a picture from the Akashic
Records, nor every experience a revelation from on high. It is far bet-
ter 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

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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 what-
ever 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 re-
cords for himself at will, down to the person who gets nothing but oc-
casional vague glimpses, or has perhaps had only once such glimpse.
But even the man who possesses this faculty only partially and oc-
casionally 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 some-
times 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 intro-
duced 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 vi-
sions 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 some-
thing 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

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psychic power, before seeking another. Take things cooly, and do not
lose your head because you happen to achieve some wonderful phe-
nomena. 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.

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 LESSON XII

CLAIRVOYANCE OF THE FUTURE

F uture-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 clair-
voyant phenomena naturally fall all genuine cases of prophecy, previ-
sion, 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 accept-
ed 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 fac-
ulties of the person reason out that such-and-so being the case, then
it follows that so-and-so will result, unless something entirely unex-
pected 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

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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 reason-
ing, the wider will be the range of his power in the direction of pre-
dicting future results from present happenings and conditions.
In this connection, we must remember that the ordinary clairvoy-
ant has easier access to his subconscious mentality than has the aver-
age 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 subcon-
scious 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 clairvoy-
ance. Certainly, good student, but still clairvoyance plays an impor-
tant 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 in-
terference 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 el-
ementary 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

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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 oth-
er 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 dis-
turbed 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 neces-
sity 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 ap-
parently 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 free-
dom 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 pre-
dicted 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

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him, the methods by which he will deal with them and perhaps tri-
umph 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 compel-
ling 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 clair-
voyance undoubtedly is, it pales before the fuller and more complete
phases. And, in the latter, we must look elsewhere for the explana-
tion—or approach to an explanation. The explanation of this higher
form of future-time clairvoyance must be looked for in a new con-
ception of the nature and meaning of time. It is difficult to approach
this question without becoming at once involved in technical meta-
physical 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 objec-
tive 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 fu-
ture, 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

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could never leave the train nor alter its pace he would probably con-
sider the landscapes as necessarily successive and be unable to con-
ceive 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 observ-
er, 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

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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 mo-
ment 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 concep-
tion. 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 ab-
solute 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

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realm of that astral reflecting medium, and see somewhat dimly what
is pictured there. As the future may be discerned in this reflected pic-
ture, 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 moun-
taineers 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 fore-
showing 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

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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 previ-
sion, 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 evi-
dent 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 oc-
casion 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 num-
ber 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 sec-
ond-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 clair-
voyance 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

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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 fu-
ture 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.

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 LESSON XIII

SECOND-SIGHT, PREVISION, ETC.

N otwithstanding the difficulties in the way of an intelligent expla-

nation 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

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a tiger—a cobra—we hardly knew what, but assuredly something ter-
rible, 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 ter-
rible accident; a ghastly, shapeless mass, with a face swollen, crushed,
unrecognizable. I saw this dreadful object placed in a coffin, and the

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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 sol-
diers raise their muskets after the service was over; I heard the vol-
ley 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 yes-
terday.’ 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 recog-
nized 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 command-
ing 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, usu-
ally, that such people dwell, or have dwelt in the highlands or moun-
tains 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

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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 predic-
tions, 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 lit-
eral 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 breth-
ren 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 indispen-
sible 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 prob-
able 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

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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 sat-
isfied; 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

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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 med-
dle 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 la-
dies 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 star-
tling 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 abso-
lutely. 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

136
way, for reasons known to all occultists. The ordinary cases recorded
are those in which the manifestation is that of a person of lesser pow-
ers 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 per-
sons 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 un-
pleasant 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 thou-
sand pangs in anticipation to one in reality. But, as I have intimated,
there are other, and still more serious reasons why the advanced oc-
cultists 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 man-
ager, named John Williams, had a vision, three times in succession,
in which he saw a small man, dressed in a blue coat and white waist-
coat, 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 stand-
point, lies in the fact that Williams was very much impressed by his

137
thrice-repeated vision, and was greatly disturbed thereby. His anxi-
ety 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 assas-
sination 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 atten-
tion 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 warn-
ing, 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 per-
fectly with the vision—but the moment the warned person acts so as
to prevent the occurrence, the whole train of circumstances is bro-
ken. 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 bludg-
eon 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

138
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 fascinat-
ing 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 high-
er 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!

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 LESSON XIV

ASTRAL-BODY TRAVELING

T here is much confusion existing in the minds of the average stu-

dents of occultism concerning the distinction between astral
visioning by means of the astral senses in clairvoyance, and the vi-
sioning 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 vision-
ing, 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 clair-
voyantly by means of the astral senses, as described in the preced-
ing 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 as-
tral 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 hap-
pening 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,

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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 per-
sonally 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 per-
ceive a present-time scene in space, you are, to all intents and pur-
poses, 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 con-
nects the newborn babe with the placenta in the womb of its moth-
er), 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, occa-
sionally, 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 hav-
ing 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 physi-
cal 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

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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 dan-
gers 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 convers-
ing 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 clairvoy-
ance, 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 psy-
chometry. 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 ei-
ther 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 char-
acter. 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

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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 neces-
sary. 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 oth-
er 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 impa-
tiently 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,

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moreover says that she was perfectly awake; it was then daylight, be-
ing 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 be-
came 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 neigh-
bors 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, ap-
pears 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 al-
most 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 charac-
ter and reputation for truthfulness and reliability. The story is as fol-
lows: “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 bas-
ket 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

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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 vio-
lent 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 ten-
ant had been found on Tuesday morning at Major N.M.’s gate, speech-
less 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 or-
ders for the arrest of the three men whom, besides H.W., he had rec-
ognized in his dream, and to have them examined separately. This
was at once done. The three men gave identical accounts of the occur-
rence, 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 home-
wards altogether along the road, when they were overtaken by three
strangers, two of whom savagely assaulted H.W., while the other pre-
vented 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 fol-
lowing case, which he accepts as truthful and correct, after careful
investigation of the circumstances and of the character and reputa-
tion 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 be-
came 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

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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 power-
less 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 en-
tered 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 de-
camped 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

146
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 authori-
ties 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 hav-
ing 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 sav-
ing his life and obtaining imprisonment instead. But both were con-
victed 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, be-
ing 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

147
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 unin-
structed person to travel; unless accompanied by a capable occultist
as guide. Therefore, I caution all students against trying to force de-
velopment 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 con-
scious astral explorations, then will your guide be at hand, and the in-
struction 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 wa-
ter 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 under-
take the higher mathematics, algebra, geometry, etc., of occultism.

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 LESSON XV

STRANGE ASTRAL PHENOMENA

T here 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 clair-
voyance 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 some-
thing 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 par-
ticular resemblance to the sender thereof. But in some cases a per-
son 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 him-
self 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 phenom-
ena, who has had much experience on that plane. He says: “All stu-
dents 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

149
may not be so generally known that if a man thinks strongly of him-
self 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 with-
in this thought-form. When once sent out from him, it would nor-
mally 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 mo-
ment 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 re-
sume 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 con-
trol required, and the generally finer nature of the forces employed.”

150
 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 disad-
vantages 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 pro-
jection 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 phe-
nomena, 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 phi-
losophy 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),

151
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 con-
sent to perform feats of this kind for the amusement of persons seek-
ing merely sensations. The trained wills of the West are given rather
to materializing objectively on the physical plane, creating great rail-
roads, 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 tempera-
ment, as well as a difference in the general psychic atmosphere, be-
tween 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 in-
crease 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 facul-
ties of which we of the Western and younger civilization are totally ig-
norant. 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 pic-
ture 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 percep-
tion of detail is very rare—in the Western world it is possessed by
only exceptional artists; however, anyone may cultivate this percep-
tion 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

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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 magi-
cian 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

153
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 dif-
ficult; 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 oc-
cultists 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 spirit-
ualistic phenomena—I am not considering the same in these lessons.
All that I wish to say is that many of the phenomena commonly attrib-
uted 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

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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 fi-
nally 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 per-
son 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 manifes-
tations, 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, ac-
companied 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

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do the work; unaware that they are unconsciously projecting their
astral bodies, charged with prana, and performing the feat them-
selves. 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 oc-
cultists know that many cases of so-called materialization of “spir-
it-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 materi-
ally 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

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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 di-
rect 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 de-
parted 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 re-
ally 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 disappointment.
In this connection, before passing on to the consideration of other
phases of psychic phenomena, I would say that one of the best medi-
ums 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 as-
tounded careful and intelligent men of international reputation—this
medium at the height of her professional success made a public an-
nouncement 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 be-
ing, 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.

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 LESSON XVI

PSYCHIC INFLUENCE; ITS LAWS AND PRINCIPLES

O ne 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 telepa-
thy 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 under-
stand 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 princi-
ple 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 harmo-
nies and discords on that scale, also.
To those to whom vibrations seem to be something merely con-
nected 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

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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 un-
able 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 ob-
ject, 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 vi-
brations 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

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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 see the principle of induction in full
operation and manifestation.
On the plane of ordinary thought and emotion, we find many in-
stances of this principle of induction. We know that one person vi-
brating strongly with happiness or sorrow, cheerfulness or anger,
as the case may be fends to communicate his feeling and emotions,
state to those with whom he comes in contact. All of you have seen a
whole room full of persons affected and influenced in this way, un-
der certain circumstances. You have also seen how a magnetic orator,
preacher, singer or actor is able to induce in his audience a state of
emotional vibration corresponding to that manifested by himself. In
the same manner the “mental atmospheres” of towns, cities, etc., are
induced.
A well-known writer on this subject has truthfully told us: “We all
know how great waves of feeling spread over a town, city or country,
sweeping people off their balance. Great waves of political enthusi-
asm, or war-spirit, or prejudice for or against certain persons, sweep
over places and cause men to act in a manner that they will afterward
regret when they come to themselves and consider their acts in cold
blood. They will be swayed by demagogues or magnetic leaders who
wish to gain their votes or patronage; and they will be led into acts of
mob violence, or similar atrocities, by yielding to these waves of con-
tagious thought. On the other hand, we all know how great waves of
religious feeling sweep over a community upon the occasion of some
great ‘revival’ excitement or fervor.”
These things being perceived, and recognized as true, the next
question that presents itself to the mind of the intelligent student is
this: “But what causes the difference in power and effect between the
thought and feeling-vibrations of different persons?” This question
is a valid one, and arises from a perception of the underlying variety
and difference in the thought vibrations of different persons. The dif-
ference, my students, is caused by three principal facts, viz., (1) dif-
ference in degree of feeling; (2) difference in degree of visualization;
and (3) difference in degree of concentration. Let us examine each of

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these successively, so as to get at the underlying principle.
The element of emotional feeling is like the element of fire in the
production of steam. The more vivid and intense the feeling or emo-
tion, the greater the degree of heat and force to the thought wave or
vibratory stream projected. You will begin to see why the thought vi-
brations of those animated and filled with strong desire, strong wish,
strong ambition, etc., must be more forceful than those of persons of
the opposite type.
The person who is filled with a strong desire, wish or ambition,
which has been fanned into a fierce blaze by attention, is a dynamic
power among other persons, and his influence is felt. In fact, it may
be asserted that as a general rule no person is able to influence men
and things unless he have a strong desire, wish or ambition within
him. The power of desire is a wonderful one, as all occultists know,
and it will accomplish much even if the other elements be lacking;
while, in proper combination with other principles it will accomplish
wonders. Likewise, a strong interest in a thing will cause a certain
strength to the thought-vibrations connected therewith. Interest is
really an emotional feeling, though we generally think of it as merely
something connected with the intellect. A cold intellectual thought
has very little force, unless backed up by strong interest and concen-
tration. But any intellectual thought backed up with interest, and fo-
cused by concentration, will produce very strong thought vibrations,
with a marked inductive power.
Now, let us consider the subject of visualization. Every person
knows that the person who wishes to accomplish anything, or who
expects to do good work along any line, must first know what he wish-
es to accomplish. In the degree that he is able to see the thing in his
mind’s eye—to picture the thing in his imagination—in that degree
will he tend to manifest the thing itself in material form and effect.
Sir Francis Galton, an eminent authority upon psychology, says
on this point: “The free use of a high visualizing faculty is of much
importance in connection with the higher processes of generalized
thought. A visual image is the most perfect form of mental represen-
tation wherever the shape, position, and relations of objects to space
are concerned. The best workmen are those who visualize the whole
of what they propose to do before they take a tool in their hands.
Strategists, artists of all denominations, physicists who contrive
new experiments, and, in short, all who do not follow routine, have
need of it. A faculty that is of importance in all technical and artistic

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occupations, that gives accuracy to our perceptions and justice to our
generalizations, is starved by lazy disuse instead of being cultivated
judiciously in such a way as will, on the whole, bring best return. I
believe that a serious study of the best way of developing and utilizing
this faculty, without prejudice to the practice of abstract thought in
symbols, is one of the pressing desirata in the yet unformed science
of education.”
Not only on the ordinary planes is the forming of strong mental
images important and useful, but when we come to consider the phe-
nomena of the astral plane we begin to see what an important part is
played there by strong mental images or visualized ideas. The better
you know what you desire, wish or aspire to, the stronger will be your
thought vibrations of that thing, of course. Well, then, the stronger
that you are able to picture the thing in your mind—to visualize it
to yourself—the stronger will be your actual knowledge and thought-
form of that thing. Instead of your thought vibrations being grouped
in nebulous forms, lacking shape and distinct figure, as in the ordi-
nary case; when you form strong, clear mental images of what you
desire or wish to accomplish, then do the thought vibrations group
themselves in clear, strong distinct forms. This being done, when the
mind of other persons are affected by induction they get the clear idea
of the thought and feeling in your mind, and are strongly influenced
thereby.
A little later on, I shall call your attention to the Attractive Power
of Thought. But at this point I wish to say to you that while thought
certainly attracts to you the things that you think of the most, still the
power of the attraction depends very materially upon the clearness
and distinctness of the mental image, or thought visualization, of the
desired thing that you have set up in your mind. The nearer you can
actually see the thing as you wish it to happen, even to the general de-
tails, the stronger will be the attractive force thereof. But, I shall leave
the discussion of this phase of the subject until I reach it in its proper
order. For the present, I shall content myself with urging upon you
the importance of a clear mental image, or visualized thought, in the
matter of giving force and direction to the idea induced in the minds
of other persons. In order for the other persons to actually perceive
clearly the idea or feeling induced in them, it is necessary that the
idea or feeling be strongly visualized in the mind originating it; that
is the whole thing in one sentence.
The next point of importance in thought-influence by

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induction, is that which is concerned with the process of concentra-
tion. Concentration is the act of mental focusing, or bringing to a sin-
gle point or centre. It is like the work of the sun-glass that converges
the rays of the sun to a single tiny point, thus immensely increasing
its heat and power. Or, it is like the fine point of a needle that will force
its way through where a blunt thing cannot penetrate. Or, it is like the
strongly concentrated essence of a chemical substance, of which one
drop is as powerful as one pint of the original thing. Think of the
concentrated power of a tiny drop of attar of roses—it has within its
tiny space the concentrated odor of thousands of roses; one drop of it
will make a pint of extract, and a gallon of weaker perfumery! Think
of the concentrated power in a lightning flash, as contrasted with the
same amount of electricity diffused over a large area. Or, think of the
harmless flash of a small amount of gunpowder ignited in the open
air, as contrasted with the ignition of the same amount of powder
compelled to escape through the small opening in the gun-barrel.
The occult teachings lay great stress upon this power of mental
concentration. All students of the occult devote much time and care
to the cultivation of the powers of concentration, and the develop-
ment of the ability to employ them. The average person possesses but
a very small amount of concentration, and is able to concentrate his
mind for but a few moments at a time. The trained thinker obtains
much of his mental power from his acquired ability to concentrate on
his task. The occultist trains himself in fixing his concentrated atten-
tion upon the matter before him, so as to bring to a focal centre all of
his mental forces.
The mind is a very restless thing, and is inclined to dance from
one thing to another, tiring of each thing after a few moment’s consid-
eration thereof. The average person allows his involuntary attention
to rest upon every trifling thing, and to be distracted by the idlest ap-
peals to the senses. He finds it most difficult to either shut out these
distracting appeals to the senses, and equally hard to hold the at-
tention to some uninteresting thing. His attention is almost free of
control by the will, and the person is a slave to his perceptive powers
and to his imagination, instead of, being a master of both.
The occultist, on the contrary, masters his attention, and controls
his imagination. He forces the one to concentrate when he wishes it to
do so; and he compels the latter to form the mental images he wishes
to visualize. But this a far different thing from the self-hypnotization
which some persons imagine to be concentration. A writer on the

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subject has well said: “The trained occultist will concentrate upon
a subject or object with a wonderful intensity, seemingly completely
absorbed in the subject or object before him, and oblivious to all else
in the world. And yet, the task accomplished, or the given time ex-
pired, he will detach his mind from the object and will be perfectly
fresh, watchful and wide-awake to the next matter before him. There
is every difference between being controlled by involuntary atten-
tion, which is species of self-hypnotization, and the control of the
attention, which is an evidence of mastery.” An eminent French psy-
chologist once said: “The authority of the attention is subject to the
superior authority of the Ego. I yield it, or I withhold it, as I please. I
direct it in turn to several points. I concentrate it upon each point, as
long as my will can stand the effort.”
In an earlier lesson of this series, I have indicated in a general way
the methods whereby one may develop and train his powers of con-
centration. There is no royal road to concentration; it may be devel-
oped only by practice and exercise. The secret consists in managing
the attention, so as to fix it upon a subject, no matter how uninterest-
ing; and to hold it there for a reasonable length of time. Practice upon
some disagreeable study or other task is good exercise, for it serves
to train the will in spite of the influence of more attractive objects or
subjects. And this all serves to train the will, remember; for the will
is actively concerned in every act of voluntary attention. In fact, at-
tention of this kind is one of the most important and characteristic
acts of the will.
So, as you see, in order to be successful in influencing the minds of
others by means of mental induction, you must first cultivate a strong
feeling of interest in the idea which you wish to induce in the other
person, or a strong desire to produce the thing. Interest and desire
constitute the fire which generates the stream of will from the water
of mind, as some occultists have stated it. Secondly, you must culti-
vate the faculty of forming strong and clear mental images of the idea
or feeling you wish to so induce; you must learn to actually “see” the
thing in your imagination, so as to give the idea strength and clear-
ness. Thirdly, you must learn to concentrate your mind and attention
upon the idea or feeling, shutting out all other ideas and feelings for
the time being; thus you give concentrated force and power to the
vibrations and thought-forms which you are projecting.
These three principles underlie all of the many forms of mental
induction, or mental influence. We find them in active operation in

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cases in which the person is seeking to attract to himself certain con-
ditions, environment, persons, things, or channels of expression, by
setting into motion the great laws of mental attraction. We see them
also employed when the person is endeavoring to produce an effect
upon the mind of some particular person, or number of persons. We
see them in force in all cases of mental or psychic healing, under
whatever form it may be employed. In short, these are general prin-
ciples, and must therefore underlie all forms and phases of mental or
psychic influence. The sooner the student realizes this fact, and the
more actively does he set himself to work in cultivating and develop-
ing these principles within himself, the more successful and efficient
will he become in this field of psychic research and investigation. It
is largely in the degree of the cultivation of these three mental princi-
ples that the occultist is distinguished from the ordinary man.
It may be that you are not desirous of cultivating or practicing
the power of influencing other persons psychically. Well, that is for
you to decide for yourself. At any rate, you will do well to develop
yourselves along these lines, at least for self-protection. The cultiva-
tion of these three mental principles will tend to make you active and
positive, psychically, as contrasted with the passive, negative mental
state of the average person. By becoming mentally active and positive
you will be able to resist any psychic influence that may be directed
toward yourself, and to surround yourself with a protective aura of
positive, active mental vibrations.
And, moreover, if you are desirous of pursuing your investiga-
tions of psychic and astral phenomena, you will find it of great im-
portance to cultivate and develop these three principles in your mind.
For, then you will be able to brush aside all distracting influences, and
to proceed at once to the task before you, with power, clearness and
strength of purpose and method.
In the following chapters I shall give you a more or less detailed
presentation of the various phases or forms of psychic influence.
Some of these may seem at first to be something independent of the
general principles. But I ask that you carefully analyze all of these, so
as to discover that the same fundamental principles are under and
back of each and every instance presented. When you once fully grasp
this fact, and perfect yourselves in the few fundamental principles,
then you are well started on the road to mastery of all the various
phases of psychic phenomena. Instead of puzzling your mind over
a hundred different phases of disconnected phenomena, it is better

165
to master the few actual elementary principles, and then reason de-
ductively from these to the various manifestation thereof. Master the
principles, and then learn to apply them.

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 LESSON XVII

PERSONAL PSYCHIC INFLUENCE OVER OTHERS

P sychic Influence, as the term is used in this book, may be said to

be divided into three general classes, viz., (1) Personal Influence,
in which the mind of another is directly influenced by induction
while he is in the presence of the person influencing; (2) Distant
Influencing, in which the psychic induction is directly manifested
when the persons concerned are distant from one another; and (3)
Indirect Influence, in which the induction is manifested in the minds
of various persons coming in contact with the thought vibrations of
the person manifesting them, though no attempt is made to directly
influence any particular person. I shall now present each of these
three forms of psychic influence to you for consideration, one after
the other in the above order.
Personal Influence, as above defined, ranges from cases in which
the strongest control (generally known as hypnotism) is manifested,
down to the cases in which merely a slight influence is exerted. But
the general principle underlying all of these cases is precisely the
same. The great characters of history, such as Alexander the Great,
Napoleon Bonaparte, and Julius Caesar, manifested this power to
a great degree, and were able to sway men according to their will.
All great leaders of men have this power strongly manifested, else
they would not be able to influence the minds of men. Great orators,
preachers, statesmen, and others of this class, likewise manifest the
power strongly. In fact, the very sign of ability to influence and man-
age other persons is evidence of the possession and manifestation of
this mighty power.
In developing this power to influence others directly and person-
ally, you should begin by impressing upon your mind the principles
stated in the preceding chapter, namely (1) Strong Desire; (2) Clear
Visualization; and (3) Concentration.
You must begin by encouraging a strong desire in your mind to
be a positive individual; to exert and manifest a positive influence
over others with whom you come in contact, and especially over those

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whom you wish to influence in some particular manner or direction.
You must let the fire of desire burn fiercely within you, until it be-
comes as strong as physical hunger or thirst. You must “want to” as
you want to breathe, to live. You will find that the men who accom-
plish the great things in life are those who have strong desire burn-
ing in their bosoms. There is a strong radiative and inductive power
in strong desire and wish—in fact, some have thought this the main
feature of what we generally call strong will-power.
The next step, of course, is the forming of a clear, positive, distinct
and dynamic mental picture of the idea or feeling that you wish to
induce in the other person. If it is an idea, you should make a strong
clear picture of it in your imagination, so as to give it distinctness
and force and a clear outline. If it is a feeling, you should picture it in
your imagination. If it is something that you wish the other person
to do, or some way in which you wish him to act, you should picture
him as doing the thing, or acting in that particular way. By so doing
you furnish the pattern or design for the induced mental or emotional
states you wish to induce in the other person. Upon the clearness and
strength of these mental patterns of the imagination depends largely
the power of the induced impression.
The third step, of course, is the concentration of your mind upon
the impression you wish to induce in the mind of the other person.
You must learn to concentrate so forcibly and clearly that the idea will
stand out clearly in your mind like a bright star of a dark night, except
that there must be only one star instead of thousands. By so doing you
really focus the entire force of your mental and psychic energies into
that one particular idea or thought. This makes it act like the focused
rays in the sun-glass, or like the strong pipe-stream of water that will
break down the thing upon which it is turned. Diffused thought has
but a comparatively weak effect, whereas a concentrated stream of
thought vibrations will force its way through obstacles.
Remember, always, this threefold mental condition: (1) STRONG
DESIRE; (2) CLEAR MENTAL PICTURE; and (3) CONCENTRATED
THOUGHT. The greater the degree in which you can manifest these
three mental conditions, the greater will be your success in any form
of psychic influence, direct or indirect, personal or general, present
or distant.
Before you proceed to develop the power to impress a particu-
lar idea or feeling upon the mind of another person, you should
first acquire a positive mental atmosphere for yourself. This mental

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atmosphere is produced in precisely the same way that you induce a
special idea or feeling in the mind of the other person. That is to say,
you first strongly desire it, then you clearly picture it, and then you
apply concentrated thought upon it.
I will assume that you are filled with the strong desire for a posi-
tive mental atmosphere around you. You want this very much indeed,
and actually crave and hunger for it. Then you must begin to picture
yourself (in your imagination) as surrounded with an aura of posi-
tive thought-vibrations which protect you from the thought forces of
other persons, and, at the same time impress the strength of your
personality upon the persons with whom you come in contact. You
will be aided in making these strong mental pictures by holding the
idea in your concentrated thought, and, at the same time, silently
stating to your mind just what you expect to do in the desired direc-
tion. In stating your orders to your mind, always speak as if the thing
were already accomplished at that particular moment. Never say that
it “will be,” but always hold fast to the “it is.” The following will give
you a good example of the mental statements, which of course should
be accompanied by the concentrated idea of the thing, and the mental
picture of yourself as being just what you state.
Here is the mental statement for the creation of a strong, positive
psychic atmosphere: “I am surrounded by an aura of strong, positive,
dynamic thought-vibrations. These render me positive to other per-
sons, and render them negative to me. I am positive of their thought-
vibrations, but they are negative to mine. They feel the strength of my
psychic atmosphere, while I easily repel the power of theirs. I domi-
nate the situation, and manifest my positive psychic qualities over
theirs. My atmosphere creates the vibration of strength and power on
all sides of me, which affect others with whom I come in contact. MY
PSYCHIC ATMOSPHERE IS STRONG AND POSITIVE!”
The next step in Personal Influence is that of projecting your psy-
chic power directly upon and into the mind of the other person whom
you wish to influence. Sometimes, if the person is quite negative to
you, this is a very simple and easy matter; but where the person is
near your own degree of psychic positiveness you will have to assert
your psychic superiority to him, and get the psychic “upper hand” be-
fore you can proceed further. This is accomplished by throwing into
your psychic atmosphere some particularly strong mental statements
accompanied by clear visualizations or mental pictures.
Make positive your psychic atmosphere, particularly towards

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the person whom you seek to influence, by statements and pictures
something along the following lines: “I am positive to this man”; “He
is negative to me”; “He feels my power and is beginning to yield to
it”; “He is unable to influence me in the slightest, while I can influ-
ence him easily”; “My power is beginning to operate upon his mind
and feelings.” The exact words are not important, but the idea behind
them gives them their psychic force and power.
Then should you begin your direct attack upon him, or rather
upon his psychic powers. When I say “attack,” I do not use the word in
the sense of warfare or actual desire to harm the other person—this
is a far different matter. What I mean to say is that there is usually a
psychic battle for a longer or shorter period between two persons of
similar degrees of psychic power and development. From this battle
one always emerges victor at the time, and one always is beaten for
the time being, at least. And, as in all battles, victory often goes to
him who strikes the first hard blow. The offensive tactics are the best
in cases of this kind.
A celebrated American author, Oliver Wendall Holmes, in one of
his books makes mention of these duels of psychic force between in-
dividuals, as follows: “There is that deadly Indian hug in which men
wrestle with their eyes, over in five seconds, but which breaks one of
their two backs, and is good for three-score years and ten, one trial
enough—settles the whole matter—just as when two feathered song-
sters of the barnyard, game and dunghill, come together. After a jump
or two, and a few sharp kicks, there is an end to it; and it is ‘After you,
monsieur’ with the beaten party in all the social relations for all the
rest of his days.”
An English physician, Dr. Fothergill by name, wrote a number of
years ago about this struggle of wills, as he called it, but which is real-
ly a struggle of psychic power. He says: “The conflict of will, the power
to command others, has been spoken of frequently. Yet what is this
will-power that influences others? What is it that makes us accept,
and adopt too, the advice of one person, while precisely the same ad-
vice from another has been rejected? Is it the weight of force of will
which insensibly influences us; the force of will behind the advice?
That is what it is! The person who thus forces his or her advice upon
us has no more power to enforce it than others; but all the same we do
as requested. We accept from one what we reject from another. One
person says of something contemplated, ‘Oh, but you must not,’ yet we
do it all the same, though that person may be in a position to make us

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regret the rejection of that counsel. Another person says, ‘Oh, but you
mustn’t,’ and we desist, though we may, if so disposed, set this latter
person’s opinion at defiance with impunity. It is not the fear of conse-
quences, not of giving offense, which determines the adaption of the
latter person’s advice, while it has been rejected when given by the
first. It depends upon the character or will-power of the individual
advising whether we accept the advice or reject it. This character of-
ten depends little, if at all, in some cases, upon the intellect, or even
upon the moral qualities, the goodness or badness, of the individual.
It is itself an imponderable something; yet it carries weight with it.
There may be abler men, cleverer men; but it is the one possessed of
will who rises to the surface at these times—the one who can by some
subtle power make other men obey him.
“The will-power goes on universally. In the young aristocrat who
gets his tailor to make another advance in defiance of his conviction
that he will never get his money back. It goes on between lawyer and
client; betwixt doctor and patient; between banker and borrower; be-
twixt buyer and seller. It is not tact which enables the person behind
the counter to induce customers to buy what they did not intend to
buy, and which bought, gives them no satisfaction, though it is linked
therewith for the effort to be successful. Whenever two persons meet
in business, or in any other relation in life, up to love-making, there
is this will-fight going on, commonly enough without any conscious-
ness of the struggle. There is a dim consciousness of the result, but
none of the processes. It often takes years of the intimacy of married
life to find out with whom of the pair the mastery really lies. Often
the far stronger character, to all appearances, has to yield; it is this
will-element which underlies the statement: ‘The race is not always
to the swift, nor the battle to the strong.’ In Middle-march’ we find
in Lydgate a grand aggregation of qualities, yet shallow, hard, selfish
Rosamond masters him thoroughly in the end. He was not deficient
in will-power; possessed more than an average amount of character;
but in the fight he went down at last under the onslaught of the in-
tense, stubborn will of his narrow-minded spouse. Their will-contest
was the collision of a large warm nature, like a capable human hand,
with a hard, narrow selfish nature, like a steel button; the hand only
bruised itself while the button remained unaffected.”
You must not, however, imagine that every person with whom
you engage in one of these psychic duels is conscious of what is go-
ing on. He usually recognizes that some sort of conflict is under way,

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but he does not know the laws and principles of psychic force, and
so is in the dark regarding the procedure. You will find that a little
practice of this kind, in which no great question is involved, will give
you a certain knack or trick of handling your psychic forces, and will,
besides, give you that confidence in yourself that comes only from
actual practice and exercise. I can point out the rules, and give you
the principles, but you must learn the little bits of technique yourself
from actual practice.
When you have crossed psychic swords with the other person,
gaze at him intently but not fiercely, and send him this positive strong
thought-vibration: “I am stronger than you, and I shall win!” At the
same time picture to yourself your forces beating down his and over-
coming him. Hold this idea and picture in your mind: “My vibrations
are stronger than are yours—I am beating you!” Follow this up with
the idea and picture of: “You are weakening and giving in—you are
being overpowered!” A very powerful psychic weapon is the follow-
ing: “My vibrations are scattering your forces—I am breaking your
forces into bits—surrender, surrender now, I tell you!”
And now for some interesting and very valuable information con-
cerning psychic defense. You will notice that in the offensive psychic
weapons there is always an assertion of positive statement of your
power and its effect. Well, then, in using the psychic defensive weap-
on against one of strong will or psychic force, you reverse the process.
That is to say you deny the force of his psychic powers and forces, and
picture them as melting into nothingness. Get this idea well fixed in
your mind, for it is very important in a conflict of this kind. The ef-
fect of this is to neutralize all of the other person’s power so far as its
effect on yourself is concerned—you really do not destroy it in him
totally. You simply render his forces powerless to affect you. This is
important not only when in a psychic conflict of this kind, but also
when you wish to render yourself immune from the psychic forces of
other persons. You may shut yourself up in a strong defensive armor
in this way, and others will be powerless to affect you.
In the positive statement, “I deny!” you have the Occult Shield of
Defense, which is a mighty protection to you. Even if you do not feel
disposed to cultivate and develop your psychic powers in the direc-
tion of influencing others, you should at least develop your defensive
powers so as to resist any psychic attacks upon yourself.
You will find it helpful to practice these offensive and defen-
sive weapons when you are alone, standing before your mirror and

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“playing” that your reflection in the glass is the other person. Send
this imaginary other person the psychic vibrations, accompanied by
the mental picture suitable for it. Act the part out seriously and ear-
nestly, just as if the reflected image were really another person. This
will give you confidence in yourself, and that indefinable “knack” of
handling your psychic weapons that comes only from practice. You
will do well to perfect yourself in these rehearsals, just as you would
in case you were trying to master anything else. By frequent earnest
rehearsals, you will gain not only familiarity with the process and
methods, but you will also gain real power and strength by the ex-
ercise of your psychic faculties which have heretofore lain dormant.
Just as you may develop the muscle of your arm by calisthenic exer-
cises, until it is able to perform real muscular work of strength; so you
may develop your psychic faculties in this rehearsal work, so that you
will be strongly equipped and armed for an actual psychic conflict,
besides having learned how to handle your psychic weapons.
After you have practiced sufficiently along the general offensive
and defensive lines, and have learned how to manifest these forces in
actual conflict, you will do well to practice special and specific com-
mands to others, in the same way. That is to say, practice them first
on your reflected image in the mirror. The following commands (with
mental pictures, of course) will give you good practice. Go about the
work in earnest, and act out the part seriously. Try these exercises:
“Here! look at me!” “Give me your undivided attention!” “Come this
way!” “Come to me at once!” “Go away from me—leave me at once!”
“You like me—you like me very much!” “You are afraid of me!” “You
wish to please me!” “You will agree to my proposition!” “You will do
as I tell you!” Any special command you wish to convey to another
person, psychically, you will do well to practice before the mirror in
this way.
When you have made satisfactory progress in the exercises above
mentioned, and are able, to demonstrate them with a fair degree
of success in actual practice, you may proceed to experiment with
persons along the lines of special and direct commands by psychic
force. The following will give you a clear idea of the nature of the
experiments in question, but you may enlarge upon and vary them
indefinitely. Remember there is no virtue in mere words—the effect
comes from the power of the thought behind the words. But, never-
theless, you will find that positive words, used in these silent com-
mands, will help you to fit in your feeling to the words. Always make

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the command a real COMMAND, never a mere entreaty or appeal.
Assume the mental attitude of a master of men—of a commander and
ruler of other men. Here follow a number of interesting experiments
along these lines, which will be very useful to you in acquiring the art
of personal influence of this kind:

SEVEN VALUABLE EXERCISES

EXERCISE 1: When walking down the street behind a person,

make him turn around in answer to your mental command. Select
some person who does not seem to be too much rushed or too busy—
select some person who seems to having nothing particular on his
mind. Then desire earnestly that he shall turn around when you men-
tally call to him to do so; at the same time picture him as turning
around in answer to your call; and at the same time concentrate your
attention and thought firmly upon him. After a few moments of pre-
paratory thought, send him the following message, silently of course,
with as much force, positiveness and vigor as possible: “Hey there!
turn around and look at me! Hey! turn around, turn around at once!”
While influencing him fix your gaze at the point on his neck where the
skull joins it—right at the base of the brain, in the back. In a number
of cases, you will find that the person will look around as if someone
had actually called him aloud. In other cases, he will seem puzzled,
and will look from side to side as if seeking some one. After a little
practice you will be surprised how many persons you can affect in
this way.

EXERCISE 2: When in a public place, such as a church, concert

or theatre, send a similar message to someone seated a little distance
in front of you. Use the same methods as in the first exercise, and you
will obtain similar results. It will seem queer to you at first to notice
how the other person will begin to fidget and move around in his seat,
and finally glance furtively around as if to see what is causing him the
disturbance. You, of course, will not let him suspect that it is you, but,
instead will gaze calmly ahead of you, and pretend not to notice him.

EXERCISE 3: This is a variation of the first exercise. It is prac-

ticed by sending to a person approaching you on the street, or walk-
ing ahead of you in the same direction, a command to turn to the
right, or to the left, as you prefer. You will be surprised to see how

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often you will be successful in this.

EXERCISE 4: This is a variation of the second exercise. It is prac-

ticed by sending to a person seated in front of you in a public place
the command to look to the right, or to the left, as you prefer. Do not
practice on the same person too long, after succeeding at first—it is
not right to torment people, remember.

EXERCISE 5: After having attained proficiency in the foregoing

exercises, you many proceed to command a person to perform cer-
tain unimportant motions, such as rising or sitting down, taking off
his hat, taking out his handkerchief, laying down a fan, umbrella, etc.

EXERCISE 6: The next step is to command persons to say some

particular word having no important meaning; to “put words in his
mouth” while talking to him. Wait until the other person pauses as if
in search of a word, and then suddenly, sharply and forcibly put the
word into his mouth, silently of course. In a very susceptible person,
well under your psychic control, you may succeed in suggesting entire
sentences and phrases to him.

EXERCISE 7: This is the summit of psychic influencing, and, of

course, is the most difficult. But you will be surprised to see how well
you will succeed in many cases, after you have acquired the knack
and habit of sending the psychic message. It consists of command-
ing the person to obey the spoken command or request that you are
about to make to him. This is the art and secret of the success of
many salesmen, solicitors, and others working along the lines of in-
fluencing other people. It is acquired by beginning with small things,
and gradually proceeding to greater, and still greater. At this point
I should warn you that all the best occult teachings warn students
against using this power for base ends, improper purposes, etc. Such
practices tend to react and rebound against the person using them,
like a boomerang. Beware against using psychic or occult forces for
improper purposes—the psychic laws punish the offender, just as do
the physical laws.

Finally, I caution the student against talking too much about

his developing powers. Beware of boasting or bragging about these
things. Keep silent, and keep your own counsel. When you make

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known your powers, you set into operation the adverse and antag-
onistic thought of persons around you who may be jealous of you,
and who would wish to see you fail, or make yourself ridiculous. The
wise head keepeth a still tongue! One of the oldest occult maxims is:
“Learn! Dare! Do! Keep Silent!!!” You will do well to adhere strictly to
this warning caution.

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 LESSON XVIII

PSYCHIC INFLUENCE AT A DISTANCE

T he second phase of Psychic Influence is that called Distant

Psychic Influence, in which psychic induction is manifested when
the persons are distant in space from one another—not in the pres-
ence of each other. Here, of course, we see the principle of telepathy
involved in connection with the process of mental induction: and in
some cases even the astral telepathic sense is called into operation.
The student who has followed my explanation and course of rea-
soning in the preceding lessons will readily perceive that the prin-
ciple involved in this distant phase of psychic influence is precisely
the same as that employed in direct personal psychic influence. As I
have explained in an early lesson, it matters little whether the space
to be covered by the psychic vibratory waves is but one foot or a thou-
sand miles, the principle is exactly the same. There are, of course,
other principles involved in the case of two persons meeting face to
face and calling into force their psychic powers; for instance, there is
the element of suggestion and association, and other psychological
principles which are not in force when the two persons are out of the
actual presence of each other. But so far as the telepathic or astral
psychic powers are concerned, the mere extension of space does not
change the principle.
The student who has developed his power of psychic induction in
the phases mentioned in the preceding chapter, may begin to experi-
ment and practice psychic induction at long-range, if he so wishes.
That is to say, instead of causing psychic induction in the minds of
persons actually in his presence and sight, he may produce similar
results in persons out of his sight and presence. The person may be
brought into presence and psychic contact, for all practical purposes,
by using the visualizing powers for the purpose of bringing him into
the en rapport condition. That is to say, by using the imagination to
bring into the mind a strong clear picture of the other person, you
may induce an en rapport condition in which he will be practically in
the same psychic relation to you as if he were actually before you. Of

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course, if he is sufficiently well informed regarding occult matters, he
may shut you out by drawing a psychic circle around himself which
you cannot penetrate, or by surrounding himself with psychic armor
or atmosphere such as I have already mentioned in preceding lessons.
But as he will not likely know anything of this, the average person
may be reached in the manner just mentioned.
Or again, you may establish en rapport conditions by psychomet-
ric methods, by holding to your forehead an article which has been in
the other person’s possession for some time; an article worn by him;
a piece of his hair; etc. Or, again, you may use the crystal to bring up
his astral vision before you. Or, again, you may erect an “astral tube”
such as I will mention a little further on in this chapter, and thus es-
tablish a strong en rapport condition.
Having established the en rapport condition with the other per-
son, and having thus practically brought him into your presence,
psychically speaking, you may proceed to send him commands or
demands, just as you did in the phase of personal psychic influence
previously mentioned. You act precisely as if the other person were
present before you, and state your commands or demands to him just
as you would were he seated or standing in your presence. This is
the keynote of the whole thing; the rest is simply an elaboration and
stating of details of methods, etc. With the correct principle once es-
tablished, you may apply the same according to your own wishes and
discretion.
This phase of distant psychic influence is at the bottom of all the
wonderful tales, stories and legends of supernatural powers, witch-
craft, sorcery, etc., with which the pages of history are filled. There
is of course always to be found much distortion and exaggeration in
these legends and tales, but they have truth at the bottom of them. In
this connection, let me call your attention to a very important psychic
principle involved. I have told you that by denying the power of any
person over you, you practically neutralize his psychic power—the
stronger and more positive your belief in your immunity, and your
denial of his power over you, the more do you rob him of any such
power. The average person, not knowing this, is more or less passive
to psychic influences of other persons, and may be affected by them
to a greater or less extent, depending upon the psychic development
of the person seeking to influence him. At the extreme of the sensitive
pole of psychic influence, we find those persons who believe firmly
that the other person has power over them, and who are more or less

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afraid of him. This belief and fear acts to make them particularly sen-
sitive and impressionable, and easily affected by his psychic induc-
tion. This is the reason that the so-called witches and sorcerers and
others of evil repute have been able to acquire such a power over their
victims, and to cause so much trouble. The secret is that the victims
believed in the power of the other person, and feared their power. The
greater the belief in, and fear of, the power of the person, the greater
the susceptibility to his influence; the greater the sense of power of
neutralizing the power, and the disbelief in his power to affect them,
the greater the degree of immunity: this is the rule!
Accordingly we find that persons in various stages of the history
of the world have been affected by the influences of witches, sorcer-
ers, and other unprincipled persons. In most cases these so-called
witches and sorcerers themselves were under the delusion that they
were assisted by the devil or some other supernatural being. They did
not realize that they were simply using perfectly natural methods,
and employing perfectly natural forces. For that matter, you must
remember that magnetism and electricity, in ancient days, were con-
sidered as supernatural forces in some way connected with demonic
powers.
Studying the history of witchcraft, sorcery, black-magic, and the
like, you will find that the devotees thereof usually employed some
psychometric method. In other cases they would mould little figures
of clay, or of wax, in the general shape and appearance of the person
whom they wished to affect. It was thought that these little figures
were endowed with some supernatural powers or attributes, but of
course this was mere superstition. The whole power of these little fig-
ures arose from the fact that they aided the imagination of the spell-
worker in forming a mental image of the person sought to be influ-
enced; and thus established a strong en rapport condition. Added to
this, you must remember that the fear and belief of the public greatly
aided the spell-worker and increased his power and influence over
these poor persons.
I will give you a typical case, taken from an old German book,
which thoroughly illustrates the principles involved in cases of this
kind. Understand this case, and you will have the secret and working
principle of them all. The story is told by an eminent German physi-
cian of the last century. He relates that he was consulted by one of
his patients, a wealthy farmer living near by. The farmer complained
that he was disturbed every night by strange noises which sounded

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like someone pounding iron. The disturbances occurred between the
hours of ten o’clock and midnight, each and every night. The physi-
cian asked him if he suspected anyone of causing the strange trouble.
The farmer answered that he suspected an old enemy of his, an old
village blacksmith living several miles away from his farm. It appears
that an old long-standing feud between them had broken out afresh,
and that the blacksmith had made threats of employing his “hex”
(witchcraft) powers on the old farmer. The blacksmith was reputed to
be a sort of “hex” or male-witch, and the farmer believed in his dia-
bolic powers and was very much in fear of them. So you see the ideal
condition for psychic receptivity was present.
The physician called on the blacksmith, and taking him by sur-
prise, gazing sternly into his eyes and asked him: “What do you do
every night between ten and twelve o’clock?” The blacksmith, fright-
ened and disturbed, stammered out: “I hammer a bar of iron every
night at that time, and all the while I think intently of a bad neighbor
of mine who once cheated me out of some money; and I ‘will’ at the
same time that the noise will disturb his rest, until he will pay me
back my money to get peace and quiet.” The physician bade him to
desist from his evil practices, under threats of dire punishment; and
then went to the farmer and made him straighten out the financial
dispute between the two. Thereafter, there was no more trouble.
So you see in this case all the necessary elements were present.
First there was the belief of the blacksmith in his own powers—this
gave him self-confidence and psychic power. Then there was the be-
lief and fear on the part of the farmer—this made him an easy subject,
and very susceptible to psychic induction, etc. Then there was the ac-
tion of the blacksmith beating the iron—this gave force and clearness
to his visualization of the idea he wished to induce in the mind of the
other. And, finally, there was his will employed in every stroke, going
out in the direction of the concentrated wish and purpose of influenc-
ing the farmer. You see, then, that every psychic element was present.
It was no wonder that the old farmer was disturbed.
Among the negroes of the South, in America; and among the
Hawaiians; we find marked instances of this kind. The negro Voodoo
men and women work black magic on those of their race who are su-
perstitious and credulous, and who have a mortal fear of the Voodoo.
You see the conditions obtained are much the same as in the case of
the German case just cited. Travellers who have visited the countries
in which there is a large negro population, have many interesting

180
tales to recite of the terrible workings of these Voodoo black magi-
cians. In some cases, sickness and even death is the result. But, mark
you this! it is only those who believe in, and fear, the power of the
Voodoos that are affected. In Hawaii, the Kahunas or native magi-
cians are renowned for their power to cause sickness and death to
those who have offended them; or to those who have offended some
client of the Kahuna, and who have hired the latter to “pray” the en-
emy to sickness or death. The poor ignorant Hawaiians, believing im-
plicitly in the power of the Kahunas, and being in deadly fear of them,
are very susceptible to their psychic influence, and naturally fall easy
victims, unless they buy of the Kahuna, or make peace with his client.
White persons living in Hawaii are not affected by the Kahunas, for
they do not believe in them, neither do they fear them. Unconsciously,
but still strongly, they deny the power, and are immune. So, you see,
the principle working out here, also. Once you have the master-key,
you may unlock many doors of mystery which have heretofore been
closed to you.
We do not have to fall back on cases of witchcraft, however, in
order to illustrate this phase of the use of psychic influence for self-
ish ends. In Europe and America there are teachers of a low form of
occultism who instruct their pupils in the art of producing induced
mental states in the minds of others, for purposes of financial gain
or other selfish ends. For instance, there is a Western teacher who
instructs his pupils to induce desired mental states in prospective
customers, or others whom they may wish to influence for selfish
reasons. This teacher tells his pupils to: “Imagine your prospective
customer, or other person, as seated in a chair before which you are
standing. Make the imagined picture as strong as possible, for upon
this depends your success. Then proceed to ‘treat’ this person just
as if he were actually present. Concentrate your will upon him, and
tell him what you expect to tell him when you meet him. Use all of
the arguments that you can think of, and at the same time hold the
thought that he must do as you say. Try to imagine him as comply-
ing with your wishes in every respect, for this imagining will tend to
‘come true’ when you really meet the person. This rule may be used,
not only in the case of prospective customers, but also in the case of
persons whom you wish to influence in any way whatsoever.” Surely
this is a case of employing psychic powers for selfish purposes, if any-
thing is.
Again, in Europe and America, particularly in the latter country,

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we find many persons who have picked up a smattering of occult
knowledge by means of some of the many healing cults and organiza-
tions which teach the power of thought over physical diseases. In the
instruction along the lines of distant mental healing, the student is
taught to visualize the patient as strongly and clearly as possible, and
to then proceed to make statements of health and strength. The mind
of the patient, and that of the healer, cooperate and in many cases
work wonderful cures. As you will see in the last lesson of this course,
there is great power in the mind to induce healthful vibrations in the
mind of others, and the work is a good and worthy one. But, alas!
as is so often the case, the good teaching is sometimes perverted,
and applied for unworthy and selfish ends. Some of the persons who
have picked up the principles of mental healing have discovered that
the same power may be used in a bad as well as in a good direction.
They accordingly, proceed to “treat” other persons with the object of
persuading them to do things calculated to benefit the person using
the psychic power. They seek to get these other persons under their
psychic influence, and to then take advantage of them in some way
or other.
I hope that it is practically unnecessary for me to warn my stu-
dents against evil practices of this kind—I trust that I have not drawn
any students of this class to me. In case, however, that some of you
may have been, or may be in the future, tempted to use your psychic
powers improperly, in this way, I wish to caution and warn you posi-
tively against so doing. Outside of the ordinary morality which should
prevent you from taking advantage of another person in this way, I
wish to say to you that anyone so misusing psychic or astral powers
will inevitably bring down upon his head, sooner or later, certain oc-
cult astral forces which will prove disastrous to him. He will become
involved in the web of his own making, and will suffer greatly. Never
by any means allow yourself to be tempted into indulging in any of the
practices of Black Magic, under any form of disguise. You will live to
regret it if you do. Employ your powers, when you develop them, for
the good of others; or at least, for purely scientific investigation and
knowledge.
The scientific investigator of this phase of psychic influence, will
wish to become acquainted with what the occultists call “the astral
tube.” In this phase of the phenomena, you manifest upon the astral
plane, rather than upon the physical. The astral form of telepathy is
manifested, rather than the ordinary form. While there are a number

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of technical points involved in the production of the astral tube, I
shall endeavor to instruct you regarding its creation and use in as
plain words as possible, omitting all reference to technical occult de-
tails which would only serve to distract your attention and confuse
your mind. The advanced occult student will understand these omit-
ted technicalities without being told of them; the others would not
know what was meant by them, if mentioned, in the absence of a long
stage of preparatory teaching. After all, the theory is not of so much
importance to most of you as are the practical working principles. I
ask your careful attention to what I have to say in this subject of the
astral tube.
The Astral Tube is formed by the person forming in his imagina-
tion (i.e., on the astral plane by means of his imagination or visual-
izing powers), a tube or small tunnel between himself and the person
whom he wishes to influence. He starts by picturing it in his mind a
whirling vortex, similar to the whirling ring of smoke emitted from a
“coughing” engine, and sometimes by a man smoking a cigar, about
six inches to one foot in diameter. He must will the imagined vortex-
ring to move forward as if it were actually boring a tunnel through
the atmosphere. When the knack of producing this astral tube is ac-
quired, it will be found that the visualized tunnel seems to vibrate
with a peculiar intensity, and will seem to be composed of a sub-
stance far more subtle than air. Then, at the other end of this astral
tube you must picture the other person, the one whom you wish to
influence. The person will seem as if viewed through the wrong end
of an opera-glass. When this condition is gained, there will be found
to be a high degree of en rapport between yourself and the other per-
son. The secret consists in the fact that you have really established
a form of clairvoyance between yourself and the person. When you
have induced this condition, proceed with your mental commands
and pictures just as if you were in the presence of the person himself.
That is the whole thing in a nutshell.
In order that you may have another viewpoint from which to con-
sider the astral tube, or what corresponds to it, I wish to give you here
a little quotation from another writer on the subject, who presents the
matter from a somewhat more technical standpoint. Read this quota-
tion in connection with my own description of the astral tube, and
you will form a pretty complete and clear idea of the phenomenon.
The writer mentioned says: “It is impossible here to give an exhaus-
tive disquisition on astral physics; all I need say is that it is possible

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to make in the astral substance a definite connecting-line that shall
act as a telegraph wire to convey vibrations by means of which all
that is going on at the other end of it may be seen. Such a line is es-
tablished, be it understood, not by a direct projection through space
of astral matter, but by such action upon a line (or rather many lines)
of particles of that substance as will render them capable of forming a
conductor for vibrations of the character required. This preliminary
action can be set up in two ways—either by the transmission of en-
ergy from particle to particle, until the line is formed, or by the use of
a force from a higher plane which is capable of acting upon the whole
line simultaneously. Of course this latter method implies far greater
development, since it involves the knowledge of (and the power to
use) forces of a considerably higher level.
“Even the simpler and purely astral operation is a difficult one
to describe, though quite an easy one to perform. It may be said to
partake somewhat of the nature of the magnetization of a bar of steel;
for it consists in what we might call the polarization, by an effort of
the human will, of a number of astral atoms reaching from the op-
erator to the scene which he wishes to observe. All the atoms thus
affected are held for the time being with their axes rigidly parallel to
one another, so that they form a kind of temporary tube along which
the clairvoyant may look. This method has the disadvantage that the
telegraph line is liable to disarrangement or even destruction by any
sufficiently strong astral current which happens to cross its path;
but if the original creative effort were fairly definite, this would be
a contingency of only infrequent occurrence. The view of a distant
scene obtained by means of this ‘astral current’ is in many ways not
unlike that seen through a telescope. Human figures usually appear
very small, like those on a distant stage, but in spite of their diminu-
tive size they are as clear as though they were close by. Sometimes it
is possible by this means to hear what is said as well as to see what is
done; but as in the majority of cases this does not happen, we must
consider it rather as the manifestation of an additional power than as
a necessary corollary of the faculty of sight.”
I would feel that I had not done my whole duty to the student, or
reader of this book, were I to conclude this chapter without point-
ing out a means of protection against the use of this phase of psychic
influence against them on the part of some unscrupulous person; or
for that matter, against the meddling influence of any person what-
soever, for any purpose whatsoever, without one’s permission and

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consent. Therefore, I wish now to point out the general principles of
self-protection or defense against this class of psychic influence.
In the first place, you must, of course, refuse to admit to your
mind any feeling of fear regarding the influence of other persons—for
that is the open door to their influence, as I have pointed out to you.
If you have been, or are fearful of any persons psychic influence, you
must get to work and drive out that feeling by positive and vigorous
denials. The denial, you remember, is the positive neutralizer of the
psychic influence of another person, providing you make it in full be-
lief of its truth. You must take the position (which is a true one) that
you are immune to the psychic attack or influence. You should say,
mentally, “I deny to any person the power to influence me psychically
without my consent; I am positive to all such influences, and they are
negative to me; I neutralize them by this denial!”
If you feel sudden impulses to act in some way which you have not
thought of doing, or toward which you have had an aversion, pause
a moment and say, mentally, “If this is an outside influence, I deny
its power over me; I deny it, and send it back to its sender, to his de-
feat and confusion.” You will then experience a feeling of relief and
freedom. In such cases you may frequently be approached later on
by the person who would have been most benefitted by your action;
he will appear surprised when you “turn him down,” and will act in
a confused way. He may not have consciously tried to influence you,
but may have merely been wishing strongly that you would do as he
desired.
It should encourage you to know that it requires much less force
to repel and neutralize psychic influence of this kind, than is required
to send forth the power; an ounce of denial and protection overcomes
a pound of psychic attacking power. Nature gives you the means of
protection, and gives you “the best end of the stick,” and it is your own
fault if you do not effectively use it. A word to the wise is sufficient.

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 LESSON XIX

LAWS OF PSYCHIC ATTRACTION

T he third phase of Psychic Influence is that which may be called

Indirect Psychic Influence, in which psychic induction is mani-
fested in the minds of other persons coming in contact with the
thought vibrations of the person manifesting them, although no
deliberate attempt is made to influence the mind of any particu-
lar person or persons. Closely connected with and involved in this
phase of psychic influence, is that which is called the Psychic Law of
Attraction. So closely are these two connected that I shall consider
them together in this lesson.
The fundamental principle of this phase of psychic influence is
the well-known psychic fact that mental and emotional states not
only induce similar vibrations in those who are similar attuned on
the psychic vibratory scale, but also tend to attract and draw to the
person other persons who are vibrating along similar lines, and also
tend to repel those who are vibrating in an opposing note or scale of
psychic vibration.
In the preceding lessons I have shown you how by induction we
tend to arouse in others mental and emotional states similar to our
own. But there is a law in effect here, which must be noted if you wish
to thoroughly understand this phase of psychic influences. Omitting
all technical explanations, and getting right down to the heart of the
phenomenon, I would say that the general principle is this: Psychic
induction is difficult in proportion to the opposing quality of the
characteristic mental and emotional states of the person affected;
and easy in proportion to the harmonious quality thereof. That is to
say, in plain words, that if a person’s habitual thought and emotions
are along the same lines that you are trying to induce in him, you will
find it easy to induce the same in him; if, on the contrary, they are
of an opposing nature, then you will find it difficult to so influence
him. The many degrees of agreement and difference in the psychic
vibrations of persons constitute a scale of comparative response to
any particular form of mental or emotional vibrations.

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 It is hard to change the spots of a leopard, or the skin of an
Ethiopian, as we are told on ancient authority. It is almost as dif-
ficult to change the characteristic mental and emotional states of a
person by psychic induction, except after long and repeated efforts.
On the contrary, let a person have certain characteristic mental and
emotional habits, then these may be aroused in them with the great-
est ease by means of psychic induction. For instance, if a person is
characteristically and habitually peaceful, mild and calm, it will be
very difficult to arouse in him by psychic induction the vibrations of
anger, fight and excitement. On the other hand, if the other person is
combative, fierce and easily excited to wrath, it is the easiest possible
thing to arouse these feelings in him by psychic induction. So much
for ordinary psychic induction; let us now consider indirect psychic
induction, in which the same principle operates.
In indirect psychic induction, that is to say in cases in which psy-
chic vibrations are aroused by induction without deliberate attempt
or design to influence any particular person or persons, there is noted
the manifestation of a peculiar law of attraction and repulsion along
psychic lines. This psychic law operates in the direction of attract-
ing to oneself other persons who, actively or passively, vibrate on the
same note, or on some note or notes in general harmony therewith. In
the same, way, the law causes you to repel other persons who vibrate
on a note or notes in general inharmony or discord to yourself. So, in
short, we go through life attracting or repelling, psychically, others
in harmonious or inharmonious psychic relation to us, respectively.
An understanding of this law and its workings will throw light upon
many things in your life which you have not understood previously.
You of course understand that you are constantly radiating cur-
rents of psychic vibrations, some of which flow out to great distances
from you, and affect others often far removed from you in space. But
you may not also know that on the astral plane there is manifest-
ing a similar sequence of cause and effect. A strong emotional vibra-
tion, or a strong desire or will, tends to manifest on the astral plane
by attracting or repelling others in psychic harmony or inharmony
with you. This phenomenon is not so common as is that of ordinary
thought vibrations from brain to brain, but it is far more common
that is generally supposed. It is particularly marked in cases of men
of strong desire and will, and strong creative imagination. These
vibrations awakening response in the minds of those in harmony
with them, tend to draw to one those other persons whose general

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character will fit in with the desires and ideas of the first person, or
to repel those who are not harmonious therewith. This explains the
peculiar phenomenon of strong men in business, politics and other
walks of life, drawing and attracting to them other men who will fit in
with their general plans and aims.
This law works two ways. Not only do you draw such persons to
you as will fit in with your plans and purposes, but you are attracted
to them by the same law. Not only this, but you will find that through
the peculiar workings of this law even things and circumstances, as
well as persons, will seem to be moulded by your strong desires and
ideas, providing your psychic vibrations are sufficiently strong and
clear. Have you never noticed how a strong, resourceful magnetic
man will seem to actually draw to him the persons, things and cir-
cumstances that he needs to carry out and manifest his plans and
designs. To many, not understanding this great law, these things have
seemed positively uncanny and mysterious. But, now-a-days, the big
men of business and politics are beginning to understand these psy-
chic laws, and to apply them deliberately and with purpose.
Some of the great leaders in the business world, and in politics,
are known to deliberately start into operation strong psychic vibra-
tions, and to send out strong psychic currents of attraction, by the
methods that I have already explained to you. They, of course, are
filled with a more than ordinary degree of desire and will and, in
the second place, they create very strong and clear mental pictures
of their plans working out successfully to a finish; then concentrate
strongly on the thing; and lo! the effect is felt by all hands and on all
sides. They “treat the public” (to use the term favored by some of the
metaphysical cults of the day) by holding the mental picture of that
which they strongly desire to come to pass, and by concentrating their
thought and will strongly upon it.
A favorite mental picture of some of these men (who have been
instructed by teachers of occultism), is that of themselves as the cen-
tre of a great psychic whirlpool, drawing to themselves the persons,
things and circumstances calculated to bring success and realiza-
tion to them. Others picture their thought-vibrations flowing from
them like the rings in a pond into which a stone had been dropped,
influencing a constantly widening circle of other persons; then they
picture the persons being drawn to them in the manner just men-
tioned. They persist in this practice day after day, week after week,
month after month, year after year—is it any wonder that they draw

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to themselves that which they desire?
Other persons of lesser caliber take similar advantage of the law
in the same way, but on a smaller scale. In every community there
are certain persons who seem to draw to themselves the patronage
and custom of the community, in some peculiar way. In most cas-
es this may be traced back to some form of psychic influence. I do
not mean that these persons consciously and deliberately set these
forces into operation. On the contrary, many of them do so more or
less unconsciously, and without a knowledge of the underlying psy-
chic principles involved. Such persons have stumbled on a portion of
the psychic laws, and have used them more or less unconsciously and
without understanding the real reason of the happening. They found
out that certain mental states and certain mental pictures tended to
produce certain results—that they “worked out”—and so they contin-
ued them. Some of these men think of the whole thing as something
supernatural, and get to believe that they are being helped by some
supernatural power; whereas, they are simply operating under a uni-
versal psychic law of cause and effect.
In America a number of teachers and writers have devoted much
attention to this phase of the general subject of psychic influence.
Cults have been formed upon this general basis, the main idea of
their followers being that of attracting financial and other success
by means of this phase of psychic force. One of the leading writers
along this line, says: “An individual who has cultivated the faculty
of concentration, and has acquired the art of creating sharp, clear,
strong, mental images, and who when engaged in an undertaking will
so charge his mind with the idea of success, will be bound to become
an attracting centre. And if such an individual will keep his mental
picture ever in his mind, even though it be in the background of his
mind, when he is attending to the details and planning of his affairs—
if he will give his mental picture a prominent place in his mental gal-
lery, taking a frequent glance at it, and using his will upon it to create
new scenes of actual success, he will create for himself a centre of
radiating thought that will surely be felt by those coming within its
field of influence.
“Such a man frequently ‘sees people as coming to him and his en-
terprises, and as falling in line with his plans. He mentally ‘sees’ mon-
ey flowing in to him, and all of his plans working out right. In short,
he mentally imagines each step of his plans a little ahead of the time
for their execution, and he concentrates forcibly and earnestly upon

189
them. It is astonishing to witness how events, people, circumstances,
and things seem to move in place in actual life as if urged by some
mighty power to serve to materialize the conditions so imaged in the
mind of the man. But, understand, there must be active mental effort
behind the imaging. Day dreamers do not materialize thought—they
merely dissipate energy. The man who converts thought in activity
and material being throws energy into the task, and puts forth his
willpower through the pictured image. Without the rays of the will
there will be no picture projected, no matter how beautifully the im-
agination has projected it. Thought pictured in mental images, and
then vitalized by the force of the desire, and will, tend to objectify
themselves into material being.”
The student will be interested in reading and hearing the various
theories and explanations given by different writers and teachers to
account for the phenomena of psychic influence. Once he has grasped
the real scientific principles involved, he will be able to see the same
in operation in all of the cases cited by the different teachers and
writers, and will find that this fundamental principle fully explains
and accounts for all of these cases, no matter how puzzling they may
seem, or how mysterious they may be claimed to be by those men-
tioning them. Truth is very simple when we brush away the fantastic
dressings which have been placed around it by those who have lacked
knowledge of the true fundamental principles.
We see this same law or principle operating in very many different
ways from those previously mentioned. For instance, we frequently
find cases in which one person has a strong desire for a certain kind
of assistance in his business or other work. He has almost given up
hope of finding the right kind of person, for those whom he has tried
have failed to measure up the requirements of the situation. If he will
(and he sometimes does) follow the general plan just mentioned, he
will set into operation the psychic forces which will attract that per-
son to him, and him to that person. In some peculiar way, the two will
be thrown together, and the combination will work out to the best
advantage of both. In these cases, each person is seeking the other,
and the psychic forces of attraction, once set into operation, serve to
bring them together.
In like manner, one often draws to himself certain knowledge
and information that he requires or is desirous of gaining. But,
and you must always remember this, no miracle is worked, for it
is simply a matter of the working out of natural laws of cause and

190
effect—attraction and response to attraction—on the psychic or as-
tral plane. Such a person will accidently (!) run across some other
person who will be led to give him the key to the knowledge he seeks.
Perhaps a book may be mentioned, or some reference to some writer
be made. If the hint is followed up, the desired information comes to
light. Many persons have had the psychic experience of being led to
some book store and induced to examine a particular shelf of books,
whereupon a particular book presents itself which changes the whole
course of the person’s life. Or, perhaps, one will pick up a newspa-
per apparently at random, and without purpose; and therein will find
some information, or at least a hint in the direction where the infor-
mation may be found. When one accustoms himself to the workings
of psychic forces, these things soon become accepted as a matter of
course, and cease to arouse wonder or surprise. The workings of the
Psychic Law of Attraction is seen to be as natural and invariable as
the law of gravitation, or magnetic attraction, once one has mastered
its principles, and learned the methods of its application. Surely such
a wonderful law is well worth study, attention, investigation, and
mastery, isn’t it?
A writer along the lines of Mental Science, which is really based
on the principles which have been stated in this book, has the fol-
lowing to say regarding his system: “Wonderful results arise by rea-
son of what has been called ‘The Law of Attraction,’ by the workings
of which each person is continually drawing to himself the people,
things, objects, and even circumstances in harmony and accord with
his prevailing mental states. Like attracts like, and the mental states
determine that which one draws to himself. If you are not satisfied
with what is coming to you, start to work and change your mental at-
titudes and mental states, and you will see a change gradually setting
in, and then the things that you want will begin to come your way. *
* * A most important fact about the effect of mental vibrations upon
people lies in the principle that one is more affected by vibrations in
harmony with his own accustomed feelings and mental states, than
by those of an opposite nature. A man who is full of evil schemes, and
selfish aims, is more apt to be caught up by similar vibrations than
one who lives above that plane of thought. He is more easily tempted
by evil suggestions and influences, than one to whom these things are
abhorrent. And the same is true on every plane. A man whose mental
attitude is one of confidence and fearlessness, is not apt to be affect-
ed by vibrations of a negative, pessimistic, gloomy nature, and vice

191
versa. Therefore, if you wish to receive the vibrations of the thoughts
and feelings of others, you must place yourself in a mental attitude
corresponding with those vibrations which you wish to receive. And
if you wish to avoid vibrations of a certain kind, the best way is to rise
above them in your own mind, and to cultivate the mental states op-
posite them. The positive always overcomes the negative—and opti-
mistic mental states are always positive to pessimistic mental states.”
Another writer on, and practitioner of Mental Science, in America,
several years ago, explained her theory and practice by means of the
term “corelation of thoughts and things.” She held that when one
thought positively, clearly and forcibly of a thing, he “related” him-
self to that thing, and tended to attract it to him, and to be attracted
toward it. She held that true wisdom consists in so managing our
thoughts that we shall relate ourselves only to those things which we
know to be desirable and beneficial to ourselves, and to avoid think-
ing of those which are harmful and detrimental to us. The student of
this book will see how this practical Mental Scientist was really using
the same principles that we have examined and become acquainted
within this book, although she called them by another name, and ex-
plained them by another theory. At the bottom of all the teachings
and theories you will always find the one same basic principle and
universal law.
The advanced student of occultism knows that each and every one
of us is really a creator of his own circumstances, environment and
conditions, to a great extent. Each of us is able to so modify our men-
tal activities as to bring about such changes in our environment and
surroundings as to actually re-create them. The things accomplished
by successful men are really but materializations of that which they
have previously held in their mental vision. Everything is first created
on the psychic plane, and then manifested in the physical world. All
the great works of man, the great bridges, great buildings, tunnels,
machinery, cities, railroads, canals, works of art, musical composi-
tions, etc., first existed in the mind of their creators, and were then
afterward materialized in physical form and shape. And, so you see
we are proceeding with our work of mental creations whenever we
think and make mental images. This, however, is no new teaching.
It is as old as the race of mankind. Over twenty-five hundred years
ago, Buddha said to his disciples: “All that we are is the result of what
we have thought; it is founded on our thoughts; it is made up of our
thoughts.”

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 I would be telling you but half the story did I not warn you that
strong Fear may play the part ordinarily filled by Desire in the pro-
duction of the psychic phenomena of materialization of mental pic-
tures. Strange as it may appear at first, a strong fear that a thing will
come to pass will act much the same as a strong desire that the hap-
pening will occur. Consequently, many persons by continually dwell-
ing upon the thing that they fear may happen to them, actually attract
that thing to them, just as if they had actually desired and wished
for it. I cannot go into occult technicalities in explaining this strange
fact; but the gist of the secret may be said to consist in the fact that
the person clearly and vividly pictures in his mind the thing that he
fears may happen to him. He thus creates a strong mental-picture or
image of it, which sets into forces the attractive power of psychic in-
fluence and draws the feared thing into material reality. As Job said:
“The thing that I feared hath come upon me.” The moral of this is, of
course, that persons should learn to stamp out fear and mental im-
ages of things feared. Instead, they should make strong positive men-
tal denials of the things that they may find themselves fearing. They
should deny the reality of the feared thing, and assert positively their
own superiority to the thing, and their power to overcome it.
A great religious cult has sprung into existence which makes a
leading doctrine of this ability to materialize the things which one
desires, and to deny out of existence undesirable things. Many per-
sons who have witnessed the wonderful success of some of the fol-
lowers of this cult or organization, have been puzzled to account for
the same on scientific and rational grounds. A little understanding of
fundamental occult and psychic principles, as given in these lessons,
will show the “why and wherefore” of these strange and wonderful
manifestations. In this connection you must remember that the com-
bined thought of the thousands of persons composing this cult or or-
ganization undoubtedly gives additional psychic force to the mental
affirmations and denials of the individual member thereof.
In past and present, and probably in future time, there have
been many instances of magical procedures tending to bring about
the results that we have herein seen to come about by reason of psy-
chic influence, in some of its many phases. These magic procedures
have usually been accompanied by incantations, ceremonies, strange
rites, evocations, etc., which were supposed to have great virtue in
bringing about desired results. But the true occultists now know that
these ceremonies and rites were merely hopes to the imagination and

193
aids to faith, and thus tended to bring about the psychic phenomena.
There was no virtue in these ceremonies themselves, and the same
results may be secured by simply following the procedure outlined
in this book. The wonders of ancient magic have been reproduced by
the modern occultists, without all the mumbo-jumbo of the past rites
and ceremonies.
A gifted English writer upon the subject of the relation of mysti-
cism and magic, sums up the gist of the principles of Magic as follows:
“The central doctrine of Magic may now be summed up thus:
“(1) That a supersensible and real cosmic medium exists, which
interpenetrates, influences, and supports the tangible and apparent
world, and is amenable to the categories both of meta-physics and of
physics.” [This of course is the astral plane, which is the container of
the subtle form or framework of all that exists on the physical plane.]
“(2) That there is an established analogy and equilibrium between
the real (and unseen) world, and the illusory manifestation that we
call the world of sense.” [By this of course is meant the correspond-
ence and balance between the subtle form of things and the material
manifestation thereof. Things created in the astral, tend to material-
ize on the physical plane. All creation proceeds from the astral to the
physical.]
“(3) That this analogy may be discerned, and this equilibrium
controlled, by the disciplined will of man, which thus becomes mas-
ter of itself and of fate.” [The essence of Will consists of strong desire
accompanied by a clear mental picture of the thing desired, and held
steady and firm by concentration.]
So you see by reference to the above very clear statement of the
central doctrine of Magic, and my explanations thereof, that in these
lessons you have been taught the very essence of the wonderful, mys-
terious ancient Magic, and its modern counterpart. As for the various
rites and ceremonies, as I have said, these are mere symbols and aids
to mental imaging and concentration. As an eminent occultist once
said, “Ceremonies being but artificial methods of creating certain
habits of the will, they cease to be necessary when these habits have
become fixed.” The master of occultism sees ceremonies, rites, and
ritual as but the playthings of the kindergarten scholar—useful and
important so far as they go, but serving merely to teach the scholar,
sooner or later, that he may proceed without them.
In this chapter I have condensed enough information to fill a
whole book. I trust that you will study it carefully, and not miss its

194
main points.

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 LESSON XX

PSYCHIC AND MAGNETIC HEALING

P robably no phase of psychic influence is more familiar to the av-

erage person of the Western world than is that of the healing of
physical ills and conditions by means of psychic influence under one
name or another. Great healing cults and organizations have been
built up upon this basis, and the interest in the subject has taken on
the form of a great popular movement.
As is natural in cases of this kind, there have been hundreds of
theories advanced to account for the phenomena of psychic healing,
and a still greater number of methods of treatments devised to carry
out the principles of the theories. Ranging from the teaching of actual
divine interposition and influence arising from certain forms of belief
and practice, covering many intermediate stages, the theories even
include a semi-materialistic hypothesis in which mind is considered
as an attribute of matter, but having a magic influence over the forms
of matter when properly applied. But it is worthy of note that no mat-
ter what the general or particular theory, or what the favored method
of application, these healing schools or cults, as well as the independ-
ent practitioners, meet with a very fair degree of success and perform
quite a number of cures.
Many of these Western advocates and practitioners of psychic
healing practically hold that the whole system is of very recent dis-
covery, and that it has nothing whatsoever to do with ordinary occult
science. The occultists however are able to smile at these ideas and
beliefs, for they not only recognize the general principles involved, but
they also are aware that these principles, and their application, have
been known to advanced occultists for thousands of years. I do not
say this in any dispargement of the moderns schools of psychic heal-
ing, for I am in full sympathy with their great work; I merely mention
the matter that the student may get the right historical perspective in
considering this phase of psychic phenomena and influence.
So far as the methods of application are concerned, the true oc-
cultist recognizes that most of the methods and forms of treatment

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are but outward cloaks or disguises for the real psychic healing prin-
ciple. The gist of the real methods is to be found in the principles of
the application of psychic influence which I have presented to you in
these lessons, viz: (1) Strong desire to make the cure; (2) clear mental
image or picture of the desired condition as actually present in the
patient at this time; and (3) concentration of the attention and mind
of the healer, so as to bring to a focus to two preceding mental states.
Here you have the real secret of psychic healing methods—the rest
are all elaborations thereof, dressed up forms and ceremonies which
affect the imagination, faith, belief and confidence of the patient, and
thus make the healing process much easier. In fact, with the prop-
er degree of faith and confidence on the part of the patient, there is
but little need of a healer, for the patient may treat and cure himself.
However, in most cases, the presence of the healer aids materially in
arousing the fate and confidence of the patient, and hastens the cure.
Again, so far as the theories underlying the cures are concerned,
occultists are able to reduce them all to a single working theory or
principle, which includes all the rest. Brushing aside all technical de-
tails, and all attempts to trace back the healing process to the ulti-
mate facts of the universe, I may say that the gist of the principle of
all psychic healing is that of influencing the astral foundation of the
various organs and parts, cells and centres, so as to make it proceed
to manifest a more perfect physical counterpart. All psychic healing
is really accomplished on the astral body first—then the physical body
responds to the renewed activities of its astral counterpart. To get the
real significance of this statement it is necessary for you to realize
just what the astral body really is. This once grasped, the difficulties
vanish, and you are able to form a clear conception of the entire mat-
ter and process.
The astral body is a precise counterpart of the physical body, its
organs, its parts, its centres, and its cells. In fact, the astral body is the
pattern upon which the physical body is materialized. The astral body
is composed of an etheric substance of a very high rate of vibration.
In one sense it may be considered as a very subtle form of matter—in
another as a semi-materialized form of force or energy. It is finer and
more subtle that the rarest vapors or gases known to science. And,
yet, it has a strong degree of tenacity and cohesiveness that enables it
to resist attacks from the material side of nature. As I have said, each
organ, part, centre or cell, of the physical body has its astral pattern
or basis. In fact, the physical body has been built up, in whole and in

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all of its parts, on the pattern and base of the astral body. Moreover,
in case of impaired functioning of the physical organs or parts, and
impaired activity of the physical body, its limbs, etc., if we can man-
age to arouse the activities of the astral body we may cause it to re-
materialize or re-energize the physical body, and thus restore health
and activity to it. If the liver, for instance, is not functioning properly,
we proceed to start up the activities of the astral counterpart of that
organ, to the end that the physical organ may be re-energized, and
recreated in a measure. All true psychic healing work is performed on
the astral plane, before it manifests on the physical.
At this point, I should also call your attention to the effect of
“prana,” or life energy, in some cases of healing. This prana is what
Western healers mean when they speak of “human magnetism” in
their healing work. So far from being an imaginary force, as claimed
by the physical scientists and materialists, it is known to all occult-
ists as an active principle of the human body, and as of great efficacy
in the psychic treatment of disease. I shall mention the details of this
form of treatment as we proceed—I mention it at this place merely to
call your attention to the fact of its existence.
Before passing on to the consideration of other phases of the
subject before us, I would like to call your attention to the fact that
from the earliest days of history there have been recorded instances
of some form of psychic healing. In the earlier days the psychic heal-
ing work was left entirely in the hands of the priesthood of the vari-
ous religions prevailing in the several counties of the world. Claiming
to have an exclusive divine sanction to perform healing work, these
priests used various ceremonies, rites, incantations, etc., in order
to obtain their results. In many cases these priests were ignorant of
the real psychic forces invoked and set into operation; they merely
practiced methods which had been found to work out effectively, and
which had been handed down to them by their predecessors. In other
cases, however, the priests undoubtedly were skilled occultists, and
had a very full knowledge of the forces they were using; though, as the
masses of the people were very ignorant it was impossible to acquaint
them with these things so far above their understanding; and, conse-
quently, the priests applied the healing forces under the disguise of
their religious ceremonies and rites.
From time to time, however, as civilization progressed, there
came into prominence persons who worked cures of physical ills by
means of magical ceremonies and other similar methods, but who

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were outside of the priesthood. Some of these men undoubtedly had
a very fair knowledge of the real secret of their cures, though they
disguised them to suit the mental condition of their patients, and,
also, probably for purposes of self glorification. In other cases, how-
ever, it is probable that these healers had merely stumbled across the
fact that certain things said in a certain way tended to work cures;
or that certain physical objects seemed to have therapeutic virtue.
They did not realize that the whole healing virtue of their systems
depended upon the strong idea in their own minds, coupled with the
strong faith and confidence in the mind of the patient. And so the
work went on.
In some of the oldest records of the human race, the scriptures of
the various peoples, we find that “laying on of hands” was the favorite
method employed by the holy men and priests, and other perform-
ing healing work. From the first there seems to have been an almost
instinctive recognition on the part of man of the fact that there is a
healing power in the touch of the hand. Even ignorant and savage
mothers instinctively apply their hands to the hurt bodies of their
children—a custom that has its counterpart in civilized races, by the
way. The child is taught to expect physical relief from the application
of the mother’s hands, and its mind at once pictures relief. Not only
is the mental picture created, but the desire and confidence is estab-
lished in the minds of both persons. The same thing is true of all “lay-
ing on of hands,” and thus are the principles of all psychic influence
brought into play. But this is not all there is to it. In the first place,
there is an actual transference of prana from the body of the healer
to that of the patient, which serves to energize and revitalize the cells
and centres of the body of the latter. In the second place, there is the
effect upon the astral body of the patient, which tends to materialize
better physical conditions. In the third place, there is that combina-
tion and union of the minds of the two persons, which gives extra
force and power to psychic influence. Is it any wonder that cures take
place under these circumstances?
In the modern revival of the almost lost art and science of psy-
chic healing among the general public, there has been unusual stress
laid upon the feature of “absent healing,” in which the patient and
the healer are not in each other’s presence. To many this has seemed
actually miraculous, and as a positive proof of divine interposition.
But a little thought will show the student that such cures are not un-
known in the pages of history, as a casual examination of the sacred

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books of almost any religion will show. Moreover, the student will see
that to the effect of certain principles of psychic influence there needs
but to be added the principles of telepathic communication, or, better
still, the principles of astral communication by some phases of clair-
voyance, to account for the entire phenomena of “absent healing.”
Space is no barrier on the astral plane, as you have seen in the
preceding chapters of this book. Once the en rapport condition is
established between healer and patient, and the rest is simple—the
astral body is induced to energize more actively, and as a result the
physical manifestation is improved and normal functioning restored.
Of course, all this is wonderful enough—all psychic phenomena is,
for that matter; but, we see that we do not have to go outside of estab-
lished occult laws, principles and facts in order to account for some
of these modern miracles which have puzzled and perplexed so many
good persons who have not known of the occult teachings, and who
fear that the world is being turned upside down, and Nature’s laws
overturned by these “new fangled” ideas and methods.
Perhaps the most simple method of healing by psychic influence is
that which is at the same time the oldest method, i.e., the “laying on of
hands.” This method was revived about twenty years ago in America
and Europe by the new school of “magnetic healing” which sprung
rapidly into public favor. The other schools of psychic healing, gener-
ally known as “mental healing,” “spiritual healing,” “divine healing,”
etc., generally frown upon the use of the hands in psychic healing,
deeming it “too material,” and too much allied to hypnotism, etc. But
this view is quite bigoted and narrow, for this method has no relation
to hypnotism, and, moreover, it gives the patient the benefit of the
flow of prana from the healer, while at the same time producing the
psychic effect on the astral body, as I have just mentioned.
I take the liberty of quoting here something on this subject from
my little book entitled “The Human Aura.” In the chapter of that book
devoted to the consideration of the subject of “Auric Magnetism,” I
said: “In cases of magnetic healing, etc., the healer by an effort of his
will (sometimes unconsciously applied) projects a supply of his pranic
aura vibrations into the body of his patient, by way of the nervous sys-
tem of the patient, and also by means of what may be called the induc-
tion of the aura itself. The mere presence of a person strongly charged
with prana, is often enough to cause an overflow into the aura of other
persons, with a resulting feeling of new strength and energy. By the
use of the hands of the healer, a heightened effect is produced, by

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reason of certain properties inherent in the nervous system of both
healer and patient. There is even a flow of etheric substance from the
aura of the healer to that of the patient, in cases in which the vital-
ity of the latter is very low. Many a healer has actually, and literally,
pumped his life force and etheric substance into the body of his pa-
tient, when the latter was sinking into the weakness which precedes
death, and has by so doing been able to bring him back to strength
and life. This is practically akin to the transfusion of blood—except
that it is upon the psychic plane instead of the physical.”
But the true “magnetic healer” (call him by whatever name you
wish) does not make this pranic treatment the all-in-all of his psychic
treatment. On the contrary it is but the less subtle part, which leads
up to the higher phases. While treating his patients by the laying on
of hands, he, at the same time, strives to induce in the mind of the
patient the mental image of restored health and physical strength; he
pictures the diseased organ as restored to health and normal func-
tioning; he sees the entire physiological machinery operating prop-
erly, the work of nutrition, assimilation, and excretion going on natu-
rally and normally. By proper words of advice L and encouragement
he awakens hope and confidence in the mind of the patient, and thus
obtains the co-operation of that mind in connection to his own men-
tal efforts. The astral body responds to this treatment, and begins to
energize the physical organs and cells into normal activity—and the
journey toward health is begun.
[In the little book just mention, “The Human Aura,” I gave some
valuable information regarding the influence of colors in psychic
healing, which I do not reproduce here as it is outside the scope and
field of the present lessons. Those who may feel interested in the sub-
ject are respectfully referred to the little manual itself. It is sold for a
nominal price by the publishers of the present work.]
In the form of psychic treatment which comes under the head of
Suggestive Therapeutics, great insistence is laid upon the verbal sug-
gestion to the patient, on the part of the healer. The patient is told that
he will get well; that his organs will function normally; etc., etc. But
the student of the present lessons will readily see that the only virtue
in the spoken words consists in their power to evoke and induce the
mental image of the desired condition in the mind of the patient. The
mental picture thus evoked produces a corresponding effect in the
astral body of the patient, and sets into operation the materialization
of desired results. In addition, the words produce a strong mental

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picture in the mind of the healer himself, and thus give form and
strength to his psychic vibrations which are being poured out toward
the patient. This is really the secret of suggestive treatment.
The many cults of metaphysical healing, in America and Europe,
lay great stress upon what they call “affirmations,” which are but
statements of the patient of his or her faith in the healing power of
God, or of Mind, or Spirit, or Principle (different names are used).
The patient naturally has confidence aroused, and as naturally be-
gins to picture the desired condition; this in turn reacting upon the
astral body, and this upon the physical body or organ. In addition, the
healer’s mind is also set to work in the same way, and sets into motion
the healing psychic forces in the way just mentioned. You will notice
that the same principle is always involved and set into operation and
manifestation.
There is no particular virtue in the form of affirmation used by
the healer or patient, except the important virtue of being able to
arouse strong mental pictures of restored health, proper functioning,
etc. There is of course this also: certain forms of affirmations or men-
tal statements are better suited than others to the particular wants of
certain persons. For instance, a very religious person will be aroused
better by affirmations and statements filled with religious sentiments
and ideas; while a person of a purely scientific turn of mind will re-
ceive more benefit from affirmations in which the precise physiologi-
cal functions are specifically mentioned; while the person who is fond
of mystery and strange ceremonies will be better served in the af-
firmations or statements taken in the form of some magical incan-
tation, etc. The difference, however, lies in the mind of the patient,
rather than in the words themselves. Words are merely invokers of
ideas—symbols of ideas. In themselves, words are nothing—ideas are
everything.
If you wish to treat yourself psychically for some physical disor-
der, or if you wish to do good to others in the same way, you have but
to put into operation the general principles of psychic influence here-
in described. That is to say, you must first be filled with the strong de-
sire and wish to make the cure; then you must make a strong mental
image of the desired result, as actually present. (Do not think of it as
“going to be;” instead say and think that it “is now!”); then concen-
trate the attention firmly and positively upon the idea. You may aid
yourself and others by affirmations or auto-suggestions (words creat-
ing desired ideas and mental pictures) if you wish—you may get better

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results in this way. In this connection, let me remind you that the
healing work in many cases consists largely in placing proper mental
pictures in the mind of the patient, thereby displacing improper and
harmful mental pictures of disease, etc., which have been given lodg-
ment there before. Many persons are sick because of improper and
harmful mental pictures that they have allowed to be placed there
by the suggestions of others. Fear and dread of disease often acts to
bring about the feared condition, for reasons that you can readily see.
And, now, finally for the work of “absent healing” by psychic influ-
ence. I can state this to you very simply; it is this: take what I have just
told you regarding personal treatments, and combine it with what I
have told you in previous lessons about “long distance psychic influ-
ence”—then you will have the whole thing. Here is a sample of an ef-
fective distant treatment; or “absent treatment,” to use the popular
term—it may be varied and enlarged up to fit individual cases:
Sit quietly in your own room, inducing a calm, peaceful mental
attitude and state. Then (in the way already told you in this book)
make a mental picture of the patient as sitting opposite to you, or
lying down in front of you. If you have never seen the patient, make
simply a mental image of a man, or a woman, as the case may be,
and think of the figure as being the patient. The best practitioners of
distant psychic healing produce such a strong mental image of the
patient that they can often actually “feel” his or her presence. (This
of course is the result of a simple form of clairvoyance.) Then make a
strong mental picture of the condition that you wish to induce in the
patient—the healthy physical condition of the organ, or part or body,
as the case may be. See this condition as existing at the present time,
and not as merely to come in the future. At the same time, you will do
well to mentally speak to the patient, just as you would in case he or
she were sitting before you in the physical body. Tell the patient just
what you would in such case. Pour in the suggestions, or affirmations,
or whatever you may wish to call them. In some cases in which an
excellent en rapport condition is established, patients become aware
of the treatment, and sometimes can almost see and feel the presence
of the healer.
A prominent Mental Scientist, of America, instructs his pupils to
consider each of the organs of the patient, or of themselves, as having
a separate intelligence; and, therefore, to “speak up to it” as if it really
understood what was being said to its organ-mind. I would say that
such form of treatment would be calculated to bring about very good

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results, indeed. The principle of concentration and mental picturing
would be invoked very strongly in such a case, and the astral coun-
terpart of the organ should respond to such treatment quickly and
effectively. It is an occult fact that there is mind in every organ and
cell of the body, and if the same is awakened in the astral counterpart,
it will respond to the command, suggestion, or direction. The writer
in question evidently is well acquainted with this occult law, judging
from his other writings, and has simply veiled his knowledge with
this easily understood method of treatment which undoubtedly will
“do the work,” to use the American term.
Finally, no matter what may be the theory, or method, given in
connection with psychic healing of any or all kinds, you will find
the same general principles underlying it that have been presented
over and over again in this book. In fact, many purely material and
physical remedies owe their success to the fact that they appeal to
the imagination of the patient, and also inspire confidence in him.
Anything that will inspire confidence, faith and hope in the mind of a
patient, and will bring to his mind strong mental pictures of restored
health and normal functioning of his organs—that thing will make
for health for him. So, there you have the whole theory and practice
in a sentence!
I would remind the student that these are not lessons to be read
but once and then laid aside. In order to get from them all that they
contain for you, you will find it necessary to read them several times,
with a reasonable interval between readings for the knowledge to
sink into your mind. I feel sure that you will find with each reading
that there are many points that you over-looked before. The lessons
cover a wide field, with many little excursions into bye-paths and
lanes of thought. I trust that the reading and study will make you
not only a wiser person, but also a stronger and more efficient one. I
thank you for your kind attention, and trust that we shall meet again
in the future.

FINIS.

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