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 demands 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 indicate 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 maintaining 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 actual

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 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 philosophical

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 evidence (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 occurring in

India, and have confined myself to instances occurring in Western lands to

Western persons. Moreover, I have avoided quoting 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 accepted as proved

truth in India, for centuries past, there is very little 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 principles themselves, this is another

matter--I must be pardoned for stating that these are the outgrowth of

Hindu thought and investigation, 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.





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