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 PRESKNTKI) BY 
 
OCCULT STORIES. 
 
 By Carl Michelseti. 
 
 PUBLISHED BY 
 
 THE NEW MAN PUBLISHING CO. 
 
 BELOIT, KANSAS, U. S. A. 
 
Vol II of The New Man, 
 
 Notice. 
 
 As the whole sets of Vol II. are nearly exhausted we have de- 
 cided to publish the original matter contained in this volume in 
 book form under the title "'The Mastery of Fate" Vol. 11. 
 
 Those ordering the same please state which they want, the 
 
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 early and he served tirst . 
 
 Vol. II. contains among a host of other articles, which we can- 
 not enumerate here for want of space, the following: A Series of 
 nine articles on "Sex Power, its Control and l'se"(l. Sex in Evo- 
 lution. 2. Sex the Life" Principle. 3. Thought the Controlling 
 Power of Sexual Desire. 1. The Sex act, its Use and Abuse. 5. 
 A IVivat letter to a Patient. 6. Nude Contact. 7. The Control 
 of the Sexual Passion necessary for the highest Spiritual Devel- 
 opment. How Done. 8. Pre-Natal Child Culture.); 
 
 Besides these there are: Hypnotism in the Cure of disease. 
 Bow to Hypnotise* Practical Mind Cure. The Coming Judg- 
 ment. The Cure of Poverty— Practical Hints. How to read the 
 Universal Mind. Francis Schlatter; He will Come Again! 
 Psychic Development — the Wrong and the Right Method Spiri- 
 tual Sighl (Clairvoyance), How Developed, Concentration. 
 Three articles on Self-Creation. The Healing Power -How to 
 Use it. Man; Whence and Whither. How to Concentrate etc. 
 
 I wouldn't have missed the opening chapter on "Sex Power" 
 for twice the subscription price. Light on that question seems 
 to me the one thing needed to educate people out of their misery. 
 If. W. 
 
 I cannot express my gratitude to yon for the benefit I have 
 received through your paper. It has done me more good toward 
 healing my rheumatism than all the medicine I have taken in 
 
 the last six y<«ars. Marah Fletcher. 
 
 A well known author and teacher of one of tin' best Metaphysi- 
 cal schools says "The New Man is really tin' soundest little 
 paper in existence. It is scientific and that is what we need." 
 
 I fee] that I am gaining and that a continual study of your les- 
 sons is the fan ,(■. D. H. S., Carthage Indiana. 
 
 Occult Stories 
 
 By ( arl Michelsi Price, 20 cent*. 
 
 These stories are really Occult Teachings in story form. They 
 
 a rare insight inlo occult laws and principles. No one can 
 lay t hern aside after reading, without having a clearer under- 
 standing of himself, or herself, and the, forces acting on Man from 
 within and from without. They will prove a "Light on the 
 Path" for all who read and study them. 
 
 

 ^ 
 
 
 ■j**/ 
 
 The Tragedy of Pere Victor. 
 
 No. 1. 
 
 It made a very sad impression upon the faithful, when 
 the news of the suicide of Pere Victor spread like a wild- 
 fire. For he was one of the most eloquent of the Roman 
 clergy, as he also appeared to be one of its purest charac- 
 ters. I who was, and still am, a friend of the unhappy 
 man, feel it my duty to do my best, in order that his me- 
 mory shall not be treated in an unjust manner, as it is now 
 by certain sharp tongues, backed by cold hearts. 
 
 For Pere Victor was not a scoundrel, as those tongues 
 wish to make him, but a Victim of Occultism, and he 
 ought not to be an object of your contempt, but of your 
 pity. I will tell you a bit of his history — may be my 
 tale will be, too, of use to some one of my readers. Ma- 
 ny are those who, in our days, are very eager to develop 
 "Occult Powers," and that is something very dangerous, 
 you will see. 
 
 You will remember, may be, that Pere Victor was very 
 much spoken of, six or seven years ago. He had been 
 the object of an assault by a villain whose name was cele- 
 brated amongst the criminals of Marseilles, in which city 
 my friend lived and labored at that time. 
 
 Knife in hand the would-be-assassinator ran towards 
 Pere Victor, and there is no doubt that it was his firm in- 
 tention to kill him. It was in broad daylight, and those 
 who witnessed the assault were so terrified, that they stood 
 still in the street, unable to do anything to help Pere Vic- 
 tor, who had stopped and with a remarkably calm expres- 
 sion of face awaited the man with the knife. 
 
THE NEW MAN 
 
 Suddenly the ruffian stopped. With all signs of horror 
 he looked at Bome point in the air above Pere Victor, tur- 
 ned round —and ran away as fast as lie could run, until he 
 was Btopped by Borne Gensd'armes de Pais and brought to 
 prison. During the examination he declared that it was 
 hifl intention to kill my friend who, he said, had deprived 
 him o( his mistress. (Pere Victor preached in the streets 
 and one o( his sermones had such an effect on that damsel 
 that she left her lover.) He further declared that a giant 
 angel with a flaming sword had suddenly appeared above 
 Pere Victor, and that this was the reason why he was 
 struck with horror and fled from the spot. 
 
 I was at that time absent from Marseilles, but the pa- 
 pers, of course, brought long articles about the event. 
 Especially the Catholic papers did their best in behalf of 
 the church, using very bright colors in their tales of how 
 4 'a faithful servant of the church had been saved by the 
 Saints," or how "Angels had been sent down to save the 
 life of etc." But I knew my friend. He was indeed a 
 most eloquent man, and he used his eloquence in behalf of 
 the Roman Church. But he did so for the reason that 
 "to the children we must speak as it is best for them; but 
 truth they cannot digest." These are his own words to 
 me, and had he not, through his ambition, become a vic- 
 tim of his own powers all too soon, he could have reached 
 a very high position in the Roman hierarchy. My friend 
 possessed a cool, clear head. lie was a philosopher, a 
 freethinker (as I think many of the most excellent dignita- 
 ries of the Church are!), but no religious man. To him 
 religion was an instrument, "to bridle the two legged an- 
 injals," as he liked to say. 
 
 it will easily be understood, that I could not believe in 
 the story of "the Angels" and "the Saints" — they had, 
 indeed, nothing to do w r ith Pere Victor. 
 
 I promised myself to ask his explanation when I should 
 see him again Several months afterwards I walked in the 
 
THE NEW MAN 3 
 
 streets of Paris. My thoughts were fully occupied with 
 bussiness affairs. I remember that I calculated something 
 and — suddenly, like a flash, the thought of Pere Victor 
 forced its way into my calculations, which it put into com- 
 plete confusion. This astonished me. How did that 
 thought come into my consciousness at this time? Did it 
 come from without or from within? Was it a thought 
 that, til now, had been sleeping, or — then he stood before 
 me, smiling at me with his intelligent smile! 
 
 We shook hands, and I told him of my astonishment. 
 "Oh," he said, "there is nothing astonishing in that. I 
 think you saw me before you met with me." "No, that 
 is impossible," I interuptet him; "I met with you at that 
 corner, and we came from different streets. I could not 
 have seen you through the houses" — "Pardon! You mean 
 you cannot upon your visnal nerves get any impression of 
 those extremely fine vibrations of light which pass through 
 those houses.) 
 
 But suppose they make impression upon some part of 
 your psychic organism, which is only in a shadowy man- 
 ner connected with your brain, and, therefore, can only 
 cause a shadowy brain consciousness. As for the rest: we 
 acknowledge that God is not limited by the universe; and 
 accordingly we — who understand the doctrine of Macro- 
 cosm and Microcosm — are bound to admit that our real 
 Ego, the divine man, is not limited by the body. There 
 you have another explanation of the fact which astonished 
 you." 
 
 Then we parted, having both duties to fulfill; but he 
 gave me his address and begged me to see him again — 
 which I did, most willingly, very soon. 
 
 "And now, cher Pere," I said when I saw him again, 
 "do tell me: who was that angel that saved your life from 
 the knife of the angry man? I have seen very much of 
 that wonderful event in French papers, you know." 
 
 He smiled. ,,Oh, that was a happy occurrence which 
 
4 THE NEW .MAN 
 
 almost made a saint out o( me — at all events, it streng- 
 thened the faith of the believers. But how am I to ox- 
 plain it to you so that my explanation can enter your com- 
 prehension? Please wait a few moments. Sit without 
 moving, looking at that Buddha* Be as passive as possi- 
 ble, and you will help me to give you a good explanation." 
 
 I did as he directed, looking stedfastly at a brass figure 
 of the speaking Buddha; but I could not but say: Yet I do 
 not believe it was an Angel." 
 
 lie made no reply, but leaned back in his armchair, hol- 
 ding a hand before his eyes, as if lost in deep meditation. 
 For a while we sat both quite silent — I expecting that he 
 would commence his promised explanation. At length a 
 whispering voice began: "Brother! You remember the ta- 
 le of the ladder that Jacob saw in his dream." 
 
 I looked at my friend, to affirm that I remembered the 
 tale. But the whispered words did not come from him; 
 and I again looked at the Buddha. "That tale tells us 
 that the Angels of God ascend and deseend — not descend 
 and ascend. This is not a mistake, for the Angels of God 
 are those that have ascended the ladder of evolution. And 
 when they have ascended they will descend to help their 
 struggling sisters and brothers to gain the victory. I tell 
 you the truth: the Angels of God are full of compassion 
 and of mercy; always eager to help where they can help." 
 
 This is only an extract of the discourse on Angels which 
 I heard; and by and by the voice grew louder until at last 
 it sounded so strong and imposing that I could not but ex- 
 claim: "Oh yes, I do believe in this gracious help." 
 
 My friend said: "Well, did you see anything?" "No," 
 I replied, "I did not see anything, but I heard a voice 
 raying. ... "Very well. The voice said:...." — and he 
 repeated to me all that I had heard. 
 
 There you have the explanation of what happened in 
 Marseilles. I can — and that is the result of much exer- 
 cise — think with so much energy that my thoughts can 
 
 10 X ''02 
 
THE NNW MAN 
 
 force their way into the consciousness of another man. 
 And that is easily understood. You know that thinking 
 is partly a brain action. The brain cells vibrate when we 
 think, these vibrations are analogous with their thoughts, 
 as the vibrations of the telephone are analogous with the 
 words spoken into it. If I think with sufficient energy, 
 my brain vibrations will make the ether — which pene- 
 trates the whole universe and all bodies in it — vibrate, 
 and these vibrations will make the brain cells of another 
 man vibrate. Thus he will be forced to think my thought 
 as if it were his own thought." That is quite simple, "I 
 cried;" I did not think of that before. But how was 
 it that the villain of Marseilles saw the Angel with the 
 sword?" « 'That Angel and sword was the product of his 
 own fancy. I only sent into him the words: An Angel of 
 God will protect that man, repeating them several times 
 as he ran towards me. I think that two circumstances 
 caused the vision: my excitement at the moment (for I was 
 very much exited, I can tell you) made the thought vibra- 
 tions most energetic — they were really explosives; and 
 he was to a high degree susceptible for that kind of oper- 
 ation, as he had been, maybe for a very long time, under 
 the terrible influences of evil spirits." But why did you 
 ask me, first, if I had seen anything? I am not, I think, 
 under the influence of evil sqirits," I said. "I think you 
 are not. However you may be a sensitive, and I did not 
 know how much." "You are a happy man, Pere Victor," 
 1 said with enthusiasm; "you can preach to others with- 
 out opening your mouth, and they will take your thoughts 
 as their own; and when you preach with your mouth, you 
 preach, too, with your thoughts. I understand now, 
 why you are celebrated amongst the clergy of your 
 church." "I am conscious of all that. But no light 
 without shadow, and I can tell you: lam in a most dan- 
 gerous position. I am a young man, a strong man* a 
 passionate man — by far am I pure in heart. Do you un- 
 
* ; THE NEW MAN 
 
 derstand that the women are a great danger to me, they 
 
 are so easily influenced by my thoughts. Pray for me, 
 
 my brother." 
 
 One night I dreamed <>f Pore Victor. The contents of 
 
 the dream I could not call forth in the morning. But one 
 thing was sure: my friend was unhappy, lie wanted me in 
 Borne way or other — and in the morning I went to his 
 home. As soon as I entered his room lie rose and with 
 signs of impatience came up to me. "There you are! 
 Fou have dreamed of me last night?" "To be sure," I 
 replied; "you visited me, and I observed" — "You obser- 
 ved my mind was troubled, and that I wished you to call 
 on me this morning? I thought very much of you last 
 night before the blessed sleep liberated me from the agony 
 and sorrow and repentance of these days. Possibly my 
 thoughts were so strong that they reached you; possibly 
 1 called on you during my sleep. I do not know. For 
 several years I was aware, that when I sleep Tcan visit o- 
 thers that sleep (sleep is death to a certain extent, you 
 know!); but it is not my ordinary Ego that determines 
 where I shall go during my sleep." 
 
 "You wanted my presence this morning," I said; "how 
 can I be of any use to you?" 
 
 "To tell it short:I want you to be my Confessor." 
 
 "You are surprised", he continued. "Well, my bro- 
 ther, there is no man to whom I gave my confidence as I 
 did to you; and as you know of my occult studies and 
 their main results, you are able to understand my unhappy 
 fate." With these words he began his confession, a sad 
 tale of struggles and temptations, sin and shame and des- 
 pair. I would not tell this story, if it was not — as I 
 have said in the beggining — to save his memory, at. all ev- 
 ents, from the hard judgement of those whose judgement 
 is of any value. 
 
 "Ou est la fern me?" I think you have already guessed 
 the cause of my friend's sad fate. She belongs to. one of 
 
THE NNW MAN 7 
 
 the most excellent families of France, a family renowned 
 for real nobility; and she was, indeed, a queen among her 
 sex: spirit, mind, and body equally excellent, lie met 
 her one day as he went into Notre Dame. He was spell - 
 1 »und by the extreme beauty of her outer form — and his 
 faculty of feeling that which is hidden behind the form, 
 ide the enchantment complete. He stopped and, half 
 linst his will, sent towards her a very strong thought 
 current, which told her all he felt at that moment. She 
 stopped too, suddenly looking at him (Pere Victor was a 
 very handsome man!) and that look told him, plainer than 
 audible words, that she teas his. You may call this acci- 
 dent, or fate, or something else; but thus began the trage- 
 dy of my friend — and of that poor woman! 
 
 This fatal meeting lasted only a few seconds, but that 
 was sufficient! He did not know her name, nor where she 
 lived, but his occult powers enabled him to feel her thoughts 
 by day and by nighty and to answer her and augment the 
 love that had taken possession of her heart. 
 
 Some days after their first meeting he ''felt" that she 
 would go to Notre Dame at a certain hour — in the hope of 
 seeing him again. He went there at the same hour, but 
 not without a hard struggle with his conscience, or his 
 "good angel." They met again. 
 
 I need not tell you how this story unfolded, until it 
 came to a critical point, at which time my friend's thoughts 
 had called me to his assistance. "You see, my dear friend," 
 so he ended his sad tale, that I have become the victim of 
 the powers that I have succeded to develop in myself, and 
 I confess: I have become their victim, because this deve- 
 lopment was inharmonious. For I have cultivated th§ la- 
 tent powers of thought and will, but I have forgotten to 
 2>urify the heart. Now help me, advise me! 
 
 How could I help and advise him? I proposed him to 
 leave. Paris, but he assured me that would be of no use: 
 she would follow him, as he could not but mentaly call her 
 
THE NEW MAN' 
 
 * 
 
 to him. "I cannot overcome my desire for her!" he cried. 
 
 "But oar heavenly father can help you to overcome that 
 desire,' 1 I said; "pray to him.'* "You know," he mut- 
 tered despairingly, < 4 1 am a Theosophist, and to Theoso- 
 phy there is no heavenly Father, no gracious God — only 
 Karma." 
 
 I left my unhappy friend with the promise that I would 
 pray for him. And I did that. But the day after his 
 death I got the following lines from him: 
 
 kk For her sake 1 will leave that animal body w r hich o- 
 therwise would ruin her. I hope my real Ego will do bet- 
 ter when disrobed. For these nerves and this blood make 
 him look and do worse than he really is." 
 
 How Friend Marius Was Cured. 
 
 No. 2. 
 
 The following tale I will give without any explanations. 
 Possibly that strange event was only a fancy of sleep — I 
 do not know; but that which followed was real, I can tell 
 you. You may think of this "dream" as you like. But 
 first a little Introduction! 
 
 I once heard a story of the well known little merchant 
 and great philosopher, Moses Mendelsohn; and this story 
 touched my heart so much that I never will forget it. 
 Moses Mendelsohn had a female friend who seemed to ap- 
 preciate him very much. They met very often in society, 
 and she preferred him to all other men, was never tired 
 with his conversatin — which was no wonder. Moses Men- 
 delsohn was a most spiritually witty man. You will easi- 
 ly guess that he fell in love with the girl; but when he 
 told her that he loved her, he was refused — for 
 the great thinker was hunchbacked! 
 
THE NEW MAN 9 
 
 But their friendship did not suffer. Wherever they 
 met they were inseparable, speaking of everything bet- 
 ween heaven and earth. One day they conversed about 
 man's existence before this life, and she complained that 
 no one remembered anything of a supposed preexietence. 
 "Don't say that," exclaimed Mendelsohn; "I, for instan- 
 ce, clearly remember what happened when you and I were 
 sent down to this globe" (they were born on the same 
 day). Very much interested she begged him to tell; and 
 he related as follows: 
 
 "I remember that a great angel had taken us upon his 
 arms to bring us down here. There was a vast assembly 
 in heaven and the Lord sat upon his throne, looking a- 
 round with great majesty and benevolence. Just as we 
 were to depart, St. Peter entered the hall with a bundle 
 under his arm. 
 
 "What is that, dear Peter?" asked the Lord. 
 
 "Oh, that is only that hunch for the little girl." 
 
 Hearing this I knelt down before the great throne and 
 wept. I cried: Oh Lord! It is a pity that such a sweet 
 little girl should be hunchbacked. Would you permit me 
 to take that hunch instead of her? The Lord smiled and 
 consented, and the angel went away with us" .... Shortly 
 afterwards they were married. 
 
 This is an introduction. And now I will tell you how 
 my friend Marius was cured. 
 
 My friend Marius was really a good fellow: diligent, 
 open minded, a true and faithful friend. He had but one 
 weak point: too great inclination for the fair sex. How- 
 ever, the fair sex ought to be blamed for that, for it did 
 much more than permit to stir up the sensual nature of my 
 amiable, handsome, and powerful friend. His liasons 
 were numerous; and on that point his conscience appeared 
 to be blinb, deaf, and dumb. Yet he was, as to all other 
 points, perfectly honest and gentlemanlike. A strange 
 character had been mixed up in my friend Marius. 
 
10 
 
 Be was not married, of course, and during his vacations 
 he very of ton was my guest, Last Christmas I had him 
 at my house. Then something happened which I shall 
 
 now toll as exactly as possible. 
 
 We slept in the same room. Our beds stood side by 
 side. Suddenly 1 was aroused from sleep by a loud and 
 sharp cry. Immediatly I was awake — as far as I know — 
 and 1 saw a most strange sight! Friend Marius was about 
 to work himself out of his body. Alas, what a difficult 
 task that was! How he did groan and cry! It appeared as 
 if some parts of his physical body were grown into one 
 with his other body. I say his "other body;" for that 
 which he under great pains drew out of his physical body 
 was also a body, and it corresponded with its physical 
 counterpart as a hand corresponds with its glove. 
 
 With growing astonishment did I look upon him. At 
 length he was free. But how did he look: It was he, and 
 not he. The Marius in the rough body was handsome, 
 powerful, and upon his beautiful face was always the sun- 
 shine of mirth; but the other Marius I saw now was very 
 ugly — lean and with hollow cheeks, like one suffering from 
 consumption, and his features could not be recognized. 
 
 'But Marius," I cried full of compassion, "how do 
 you look? Are you not well?" 
 
 "How do I look?" he murmured, "I look as I am. Oh 
 yes, I have been taken ill; I was so a long time. But it 
 shall be otherwise — it must be otherwise — it cannot go on 
 in this way any longer. I will go away." 
 
 "Where will you go?" I asked in great astonishment. 
 
 "Where am I going?" he replied; "Where do you go 
 when you are sick? To the doctor, of course. You may 
 go with me — maybe you are sick, too." In a hurry I 
 went out of my body (to tell the truth: this eaused me 
 great pains — but I will not speak of myself), and together 
 we went to "The house of the doctors." 
 
 As we approached the house, a man came towards us, 
 
11 
 
 and he was surrounded by a great number of human phan- 
 toms. Now and then the man stood still and spoke to the 
 phantoms; and they listened to his words with eagerness 
 and reverence. When he had come near to us he stopped 
 again, and said, pointing at friend Marius: "One more!" 
 And the phantoms crowded around us. "Friends," cried 
 the leader, "look at him! One more wanting to be hea- 
 led." 
 
 "Are you one of the Masters?" said Marius. 
 
 "One of the Masters!" cried the phantoms — and their 
 voices sounded as when the wind of autumn is playing 
 with dry leaves — "he is the Master of Masters!" 
 
 "Certainly," so spoke the leader, having made the 
 phantoms silent, "am I a doctor, but not of that Acade- 
 my!" And full of contempt did he look at the house of 
 the doctors. "Tell me your illness and I will heal you." 
 Friend Marius began to tell: of his bad life, of his vain 
 attempts to govern his passions, which evermore dragged 
 his soul into the sensuous region, to its ruin, and thus 
 brought his spiritual Ego always nearer to extinction. 
 
 "Fool," cried the great "Master of Masters;" and that 
 do you call illness? Do you not know, then, that not the 
 stony and steep path of self denial is the road to perfection? 
 Do you not know that passions are the source of power in 
 man? Ho, enjoy; let your passions rule! The excess will 
 end in surfeit, and torment, from that the Superior Man 
 will be brought forth." "Surely, then you will grow in- 
 to a Superior, such as we are!" whispered the phantoms. 
 
 "No, sir," said Marius, "that will not do. I have en- 
 joyed unto surfeit; from this came repentance and suffer- 
 ing, and I thought I should not fail any more. But when 
 my animal nature had attained its former strenth, then the 
 animal passions returned much stronger than before — and 
 the old play began again. In this way I cannot get the 
 superiority you speak of. I shall sink ever deeper, grow 
 into an animal ever more. No, you cannot heal me!" 
 
12 THE NEW MAN 
 
 We left the Master and his companions In a hurry,- and 
 soon afterwards we arrived in the house of the Doctors. 
 
 A doorkeeper. received us with the question: "What 
 will you ? 
 
 "I, n said friend Marius, "want to speak with the Doc- 
 tors." 
 
 "And you':" asked the doorkeeper, turning to me. 
 
 I— oh. I go with my friend," was my answer. 
 
 "Well," he said. Looking at rne, -you are sick, too, my 
 dear." "But," he said to Marius, "what is your bussi- 
 nese with the Doctors?" 
 
 "Do you not see that I am sick?" 
 
 "Oh yes, I sec that. But do you not know that the in- 
 nocent Son of God has died for you?" 
 
 < k I have heard that from my childhood," he answered 
 reluctantly. However, I am sick and unhappy. May be 
 6ome one can suffer for me, but nobody can become whole 
 for me. And I will be whole and sound, whatsoever it may 
 cost." 
 
 Smiling, and without saying another word, the door 
 keeper opened the door, and we stood before the Masters, 
 who immediatly and in silence examined friend Marius. 
 
 Master Ephraim said: "We perceive, there is danger 
 that thou hast to live one earthlife more. Thou knowest 
 now (when thou art in the physical body thou canst not 
 remember, for it is not impressed on the physical brain) 
 that every man must live so many earth lives, till he has 
 become ripe for the next order of development. We see 
 from thy physical constitution that thou hast been very 
 near to the ripe state; but thine animal nature has so ill- 
 treated thy divine Ego that thou art, really, only like a 
 shadow of that which thou ought to be. However, heal- 
 ing is a possibility, and we will help thee. Brother Im- 
 raanuel will tell thee what we furthermore want to say." 
 
 And Master Immanuel spoke: "To be sure, we will help 
 thee , that is to say: by advice we will help thee, so that 
 
THE NNW MAN 13 
 
 thyself may see clearly the nature of the illness, and 
 choose the best means for healing, that thine own selfm&y 
 overcome the malady. Thou knowost: Nature is the real 
 doctor. The healing, therefore, must come from thy di- 
 vine nature. Thy malady is a weak will. Thy head is 
 clear, thy heart is devoted to the Good; but thy foolish 
 yealding has so much weakened thy will, that the Catego- 
 ric Imperativ of thy divine Ego cannot exercise its ruling 
 power. It is, accordingly, a necessity that thy will is 
 strengthened; and in this case it can only be done in this 
 indirect manner: the animal bonds that bind thy will must 
 be loosened to a certain degree and for a certain time. By 
 and by thy will will recover, and at last thou w T illst — 
 through the finishing grace of God — be strong enough to 
 break those degrading bonds. Thine own self it is that 
 has to work the healing." 
 
 "Thank you, Master!" Marius interrupted the doctor." 
 "I understand the whole. It can be done in that manner, 
 but how, how is it to be realized?" 
 
 "Byway of suffering!" These were the words of a 
 third Master, whose earth name was Miguel. "Our ad- 
 vice is, next, thine earth nature is to undergo some suffer- 
 ing. This suffering will loosen the animal bonds which 
 now subdue thy will, and in thy soul the holy silence will 
 make its entrance. Use, then, this time of calmness ac- 
 cording to the words of brother Immanuel. And one 
 thing will I add: partly thy defeats are caused by the 
 beauty of thine outer form. We advice thee, therefore, 
 that thou lettest the sufferings be followed by something 
 which will disfigure thy handsome shape. In that man- 
 ner thy will is to be strengthened, and thou canst work 
 out thy healing. Now this question must be put to thee: 
 willt thou take upon thee this suffering?" 
 
 Yes, yes!" cried Marius in great excitement. "I have 
 said it: I will be whole and sound, whatever it may cost." 
 
 With joy and gladness Master Immanuel said to him: 
 
14 
 
 "Blessed be thy resolution, to the carrying out of which 
 we will help you. In a short time thou willt be under the 
 Buffering: and then, maybe, thou willt loose courage, now 
 And then, — for the physical brain will have no impression 
 
 of these our deliberations, and thou canst not remember 
 that thine own Self has chosen this suffering. To console 
 thee we will try to suggest in thy consciousness the idea 
 of the barren ficr-tree. 
 
 I awoke in my bed. The morning sun shone through 
 the windows. At the same time Marius awoke. He loo- 
 ked rather bewildered, and behaved in a strange manner. 
 
 ''What is the matter?" said I. 
 
 "Oh, I dreamed of such stuff." 
 
 "What stuff?" 
 
 "I do not know. I think it was of a tree.; but I have 
 forgotten it." 
 
 I had it! In my dream I had spoken about some tree, 
 this had called forth in him a dream of a tree. It was all 
 a dream, of course! I did not mention anything, and soon 
 afterwards friend Marius returned to his home. 
 
 About a week after his departure I received a letter 
 from his home with the sad news that Marius had been 
 taken ill, dangerously ill, from the small-pox. For a 
 long time he was between life and death. At length "his 
 sound nature gained the victory," I was told, and they 
 begged me to call on him during his convalescence. I 
 set off accordingly. 
 
 Alas, how he did look! His powerful body was bent 
 and weak, and his handsome face was dreadfully disfi- 
 gured by pox-marks. "Yes friend!" he said smiling sad- 
 ly, "I look handsome. Now the girls will not be desi- 
 rous to kiss me. But that is good; I am content. Do 
 not wonder! I have come to my senses during my illness. 
 You were right when you blamed me for my reckless life. 
 
15 
 
 I have been a bad fellow, but with the help of God I will 
 lead a better life, whatever it may cost." 
 
 "Then it was prudent that you took that suffering?" I 
 asked in astonishment. I had said too much. "I only 
 mean: there is a possibility that you have chosen that ma- 
 lady yourself, to get spiritually healed." 
 
 "No, dear friend! So stupid I should not have been — 
 before I was taken ill. Can you guess, for the rest, what 
 has consoled me very much during my illness? The his- 
 tory of the barren figtree. 
 
 I did not tell him of the dream — till now I have not 
 told him anything: friend Marius is so positive. 
 
 From the Diary of a Clairvoyant. 
 
 No. 3. 
 
 I will write down an extract of my diary. For I feel 
 sure that this extract may be of use to some one of that 
 great number which now go to seek "methods of develop- 
 ment" — as to the occult powers of man's soul. 
 
 "Seek ye first the ^Kingdom of God etc." This quotat- 
 ion I should like to make the text of this tale of my exper- 
 iences. For I know from life that it is the best advise 
 that ever was given to men; and I wish that all those who, 
 now a days, are seeking methods for the development of 
 hidden powers would follow that advise, and not waste 
 their soulish spiritual energy in speculations, nor in the 
 feverish exercise of certain soulish disciplining, but icorJc 
 to overcome the animal — for only those who are pure in the 
 heart shall see God, as the Kingdom of God is in man, but 
 surrounded by an animal kingdom, the impure terrors of 
 which must be penetrated . . . 
 
 I wish you to find the peace and content that have been 
 found by me — at last. 
 
10 THE NEW MAN 
 
 .V little book, written by a grand thinker (Kant), has 
 boon oi nee to mo; I know, and I wish I had known it be- 
 fore. This little book is "Triiume eines Geistersehers," 
 and its meaning is shortly this: Man consists of two men, 
 the sonsnal man and the spiritual man. The first man liv- 
 es in the sensual world (mundus sensibilis), the other man 
 lives in the spiritual world (mundus intelligibiles). In his 
 normal state — " if all is well," Kant says — man has no 
 conseiousness of his life in the spiritual world, excepting 
 when he sleeps: sleep brigs a kind of death that, to a cer- 
 tain degree, liberates the inner man from the suppressing 
 connection with the sensual man. "By morning dreams 
 the Gods speak to men," appears to be an old experience 
 (Appollonius of Tyana, the Bible); and very often men a- 
 wake in the morning with the remembrance of something 
 significant — but few are those w T ho know these remem- 
 brances to be what they really are: remnants, dim recollec- 
 tions of an intercourse between the invisible world and 
 the true Ego. These recollections have the shape of par- 
 ables, or allegories, which the dreamer easily will be able 
 to transform into words, as it was his own Ego who trans- 
 formed the spiritual illuminations, warnings etc. into dra- 
 matic parables, which could be impressed upon the sen- 
 sual brain, and thus brought into the day-consciousness. 
 How should that brain be able to keep the succession of 
 many words? But the dramatic allegory it can keep — 
 and such an allegory may contain much more than many 
 words. 
 
 Very often I awoke with "the tale of the Gods" still 
 before my eyes; but it never occured to me that those 
 morning-dreams had so sublime a cause. But from 
 this day — since I have made acquaintance with those ideas 
 of the great German philosopher — I shall, certainly, not 
 overlook one of my morning dreams, even if they may 
 seem to be of no significance. 
 
17 
 
 This morning I s;iw how a body of bad men stoned the 
 Christ Child. The stones sometimes sparkled like glass 
 or diamonds. The child — who possessed a noble looking 
 head — sat before a wall: there was no way by which he 
 could escape from those murderers. At length he shut 
 his eyes, and it looked as if he was dying, I thought. 
 "Now he will die!" I cried; but a voice said to me: "No, 
 he is not dead — he sleeps." 
 
 Note. I understand: the Christos in me is the saviour: 
 to develop him in me is to And the Kingdom of God in 
 me, but he is born by the Virgin, i. e. the purified part 
 of my soul. The son of God in my inner world is always 
 persecuted by the animal nature there (and sometimes the 
 anti- christian thought of the animal man may sparkle, like 
 diamonds!), but only apparently will he die: he cannot 
 die — only sleep for a time. Thanks for that consoling 
 dream! 
 
 .... I stood near a road. On the side of the road remot- 
 est to me, two persons w r alked. They were bare headed, 
 in long mantles, and with belts around their w r aists .Bboth 
 of them looked at me, half with fear, half w r ith aversion. . . 
 From that quarter where they had disappeared, came a 
 man on horseback. His dress was like that of a Roman 
 imperator. In his right hand he had a mighty staff of com- 
 mand; his steed was very strong. ... In a remarkably 
 mild and serious monner looked the rider at me — but I ran 
 away across the fields. 
 
 Note. Indeed, I very often ran aw T ay across the fields: 
 I did not live that life which a true Christian (i. e. a man 
 in whom the Godman has become a reality) ought to live. 
 I must confess to be the man going from Jerusalem to 
 Jerico — like those bare-headed principles of compensation 
 religion! — and I ought to go towards Jerusalem, the city 
 of peace, like the Christos. 
 
 I need to remember that! 
 
3 
 
 - morning I \\a^, in dream, with two persons outside 
 
 garden that wae Burrounded bj a high fence. A very 
 
 small door, leadinginto the garden, was open, and through 
 
 it I saw that there \\:is nothing in the garden 1 >u t dry 
 half-withered grass; but in the grass was a very large ser- 
 pent. The Berpenl turned its head towards the small door, 
 and incessantly its eyes were fixed in that direction. We 
 
 attacked the Berpent, throwing little stones, and sticks, 
 etc., at it: and one o( my hands was upon the door, that I 
 might shut it, if the serpent would attack us. But it did 
 not do that; it only moved a little — and its staring at us 
 continued.. . Then some one proposed: "Let us go into 
 the garden . shut the door, fight with the serpent, and kill 
 itJV And we armed ourselves in a strange manner: a 
 wooden club in the right hand, a lantern in the left. . . 
 One of us (a sadly beastial person of my acquaintance who 
 very often, in my dreams, was used as the symbol of ani- 
 malism) went away; another and I went into the garden — 
 and I awoke. 
 
 Note. This dream, probably, has a double meaning: 
 the garden is in me and out of me. I will try to realize 
 the idea of the dream — in both directions. 
 
 To-night I visited Hell.' I came into a large hos- 
 pital, situated upon a hill that was surrounded by moors. 
 There were many rooms, and all of them were full of 
 beds, each bed occuppied by a person who looked ill. 
 But neither doctors, nor waiters, nor medicine were to be 
 j. I remember some of the sick pretty well. One of 
 them Was extremely meager, his complexion nearly pure 
 white — and he looked so happy.*) Another, a big man, 
 looked very powerful; he could not move a limb. Only 
 his tongue he was able to use — and he told me that this 
 Bell. . . When I left the hospital a woman in black 
 
 (♦Now, years after the dream, 1 see him quite clearly. 
 
19 
 
 (the late Dr. Anna Kingston], ray very dear friend J) was 
 my guide over the moors. 
 
 Rote. I think it most significant that neither doctors, 
 nor waiters, nor medicine, were to be seen. Not from 
 without but from within the illness is cured, that leads 
 men into the moors. 1 know the name of the illness, 
 which is Animalism,. And I know, too, who will drag 
 those unhappy men out of the moors,' and carry them into 
 the hospital: they are the Angels of God! 
 
 I felt so lonesome: the sensual world has become strange 
 to me — aud only in my dreams I had some intercourse 
 with my real home. Now I think, a new state has begun 
 to exist — and that feeling of loneliness which was, 
 too often, depressing has begun to disappear, thanks to 
 the good advise of a spiritual friend who wrote as fol- 
 lows: 
 
 "Before you go to bed, seek a quiet half hour in which 
 you can be alone, and cocentrate your attention within 
 yourself in loving desire to know God and his laws. Be 
 passive, then, listen for the inner wisdom. You 
 may many times listen in vain, owing to the fact, that it 
 is difficult for the beginner to get into the right attitude, 
 and not because the inner wisdom is not willing to be rev- 
 ealed. But by patiently cultivating the proper attitude, 
 you will in a moment when you perhaps least expect it, 
 be successful. By habitually going into the silence 
 you will soon be surprised to find your spiritual percep- 
 tions developing in other directions. In recieving let- 
 ters, for example, you will find yourself able to sense the 
 waiter's real state of mind, no matter what he says to you. 
 In shaking hands with strangers, you will get strong and 
 definite impressions, which reveal their character, disposi- 
 tions and motives to you. It is also well to cultivate this 
 intuitional power in other ways. Never undertake any- 
 thing, without first listening, or waiting for impressions 
 
from the inner Bource of wisdom. When provoked into 
 anger in any way try to Listen to the inner voice before 
 you act, or reply to the one that angers you. Before ris- 
 ing in the morning, question this fountain of light 'con- 
 cerning your more important duties for the day."*).. . 
 
 Afl 1 told you: a now state lias begun to realize. Dur- 
 
 mg my last halt hour iu the silence some one came to me 
 and spoki to nu about.... But how am I to explain 
 this? I saw and heard. That is to say: I did not see 
 and hear with these organs of my physical body (as soon 
 as I returned to the conscious use of these organs, the im- 
 pressions recieved from the invisible part of existence dis- 
 appeared — it was to me as if I, of a sudden, awoke from a 
 dream). With the physical nerves of my eyes and ears I 
 ran only receive impressions from vibrations of a certain 
 strength and roughness — I cannot, for instance, "see" the 
 Roentgen rays in the ordinary manner; but with my psy- 
 chic nerves — or, better, with the psychic part of my ner- 
 ves — 1 can receive impressions from those subtle vibrations 
 of the ether which constitute the Roentgen rays, as from 
 those which proceed from the organism of the superset) sual 
 world. St. Paul teaches us about two bodies, the body 
 of the Spirit and that of the Soul, which bodies belong to 
 man during his earth existence. May be he is right, 
 there, and that the body of Psyche and that of the Spirit 
 are uniform, — nay, that they are interwoven with one an- 
 other, so that every point of my body contains them both and 
 accordingly, each nerve is both a physical and a soul- 
 nerve* But why do we not, generally, "sense" the super. 
 -ual world, when we have the organs with which this 
 world is to be seen, heard, etc? Because the spiritual man 
 is suppressed by the sensual man, and evey point of the 
 spiritual body is suppressed by the physical body. Purl- 
 ficctfion, therefore, is the way of developing the "inner". . . 
 
 (*\)v. T. Braun: "The New Man," Vol. II. No- 6 (Beloit, Kans. 
 
 A.; 
 
21 
 
 May be my explanation is a wrong one — yet it is a fact 
 that I nan see and hear the invisible world; but the im- 
 pression is, as yet, rather dim, and veiled. 
 
 By and by the susceptibilty of my spiritual senses (that 
 word is not good, of course) grew — because I did not leave 
 the way of purification, thanks to the grace of God. And 
 may I tell you: the way of purification is "to follow the 
 Christ," i. e. to live that life o( Love to God and Love to 
 Man that our fathers painted to us under the name of "the 
 life of Christ"... 
 
 Indeed! I never believed that that poor, little, ugly jew 
 ever would be of any use to me — and least of all in the 
 line of spiritual matters. But to-day I have lived to see 
 that. I walked in the ***park, and there sat on a bench 
 my friend Aaron — fast asleep! He looked tired, nay, 
 worn out, as he sat there, with his haggard and dir- 
 ty face bent down towards that extremely flat and narrow 
 chest of his. His box he held upon his lap, and with 
 his thin fingers he grasped at its leathern strap, as if in 
 fear that some one might deprive him of the box with its 
 numerous articles. 
 
 I sat thinking of the first conversation we had had a- 
 bout religion. "Aaron," I said, "I don't like you — the 
 jews crucified the Christ, you know." "No, no," he an- 
 swered with a merry little laugh; "the Romans did that, 
 you know... If the Christ ever lived — how should a 
 poor jew know that? — and he was a good man who taught 
 men to love God and one another, then 1 should have 
 become one of his friends. For my religion is exactly 
 this: Love God beyond all, love thy neighbor as thou lov- 
 est thy self," and again that ugly, little jew laughed (it 
 sounded like silver bells!) wiping his inflamed eyes with 
 that terribly dirty blue handkerchief. Strange that he 
 could laugh so merrily, in spite of his poverty, his slant 
 shoulders, his bad health, and his — too often — empty sto- 
 
mach. Indeed, he must be a true philosopher. . . 
 
 Suddenly my meditations were stopped. I saw a white 
 mist (just now I have no better expression) issue from that 
 little form; the mist- condensed — and onother edition of 
 mj jt'\\ Btood before me. Hut what an imposing form, 
 tall and commanding! It was be, and not he, a highly 
 improved edition o( Mr. Moritz Aaron, the poor peddLer 
 
 so much improved that I rose to my feet and bowed res- 
 pectfully. "You look most astonished, friend," said the 
 real Ego of Aaron; "did you, then, never see a butter- 
 fly come out oi* her ugly pupa?" "I did," was my ans- 
 wer: kk l)iu I am astonished, that you are condemned to 
 dwell in that poor house; I think that to bean injustice." 
 
 "Condemned, injustice?" he said with the well known 
 laughter of little Aaron. "Now it is I who feel astonish 
 ed. I thought you knew better. This poor house, as 
 you call it, has been chosen for me by myself, and by the 
 exercise of my own free will." 
 
 "Oh, this is Karma?" I asked. 
 
 "Nonsense! I have chosen that dwelling, because it 
 
 Ifi WHOLESOME FOB ME, FORWARDING MY DEVELOPMENT... 
 
 But excuse me — I have something to do." And hastily 
 he went away. 
 
 There 1 sat, staring at the little form that slept like a 
 stone. And 1 meditated. My doctrine of Karma had 
 been shaken. Was, then, the judgement in man and not 
 from without? Was it not the wisdom of the God of right- 
 eousness and love who created man's fate? Or was that 
 in the hands of the Divine Spark in man? I sat still 
 in meditation when the real Moritz Aaron returned, and 
 the sleeper awoke. 
 
 Little Aaron looked quite bewildered. Ah soon as he 
 saw me be sprang to his feet, and with many devout bows 
 he exclaimed: "Beg your pardon, beg your pardon, dear 
 Sir* Most disrespectful of me to sleep in your most hono- 
 rable presence! Beg your pardon. I felt so tired from 
 
20 
 
 running about, sat down here to rest for sonic moments — 
 very sorry, very sorry. May be you would make a little 
 bargain? I have some quite excellent steel peris," and 
 laughing, and chattering he opened his box. I thought of 
 buying all his articles and paying him ten tunes their va- 
 lue; but then I imagined to hear the words: "1 have cho- 
 sen that dwelling, because it is wholesome for mc" and 
 1 bought only a box of his "quite excellent" steed pens, 
 without any haggling. 
 
 Then I told him all that had passed during his sleep; 
 Mr Aaron's face looked more and more incredulous and 
 amused, and at last, when I had finished my tale, he shut 
 one of his hazel eyes, and — peeping laughingly at me with 
 the other — said: "That's very good, indeed! My most re 
 spected Sir, I thank you for your consoling story; I see 
 you are a poet, a fine poet." And smiling and laughing 
 he went his way, swinging his old umbrella to and fro. 
 But 1 thought: "What a masquerade life is!" 
 
 And I believed the real Ego to be, generally, more glo- 
 rious than the visible one! On the contrary: how poor are, 
 
 VERY OFTEN, THE RESULTS OF MEN'S EARTH LIFE! I ha\T 
 
 seen that too often, observing both those that sleep, and 
 those that have "died away" — which is to say; died away 
 from the visible earth existence. Many are those who left 
 the physical body but are only Shadows now: they are 
 not ripe for any other existance and must, therefore, "re- 
 main here." Poor Shadows! I have seen the real Ego, 
 alias the inner man, of one who is a leading person in his 
 country, a "strong and elevated character;" oh, how poor- 
 ly tattered is his nude personality that fumbles about like 
 one, both blind and deaf — when his flesh clothes sleep in 
 his bed, unable to keep him back from the psychic uni- 
 verse, his real home. I have seen the real Ego of one of 
 the "great spiritual lights" (when living in the body he 
 was a celebrated orator of our capital) creep about, wringing 
 
his hands, and asking everyone: "What is truth?" For 
 psychic existence does not know anything of vicarious 
 atonement; the inner man is not contended with that ec- 
 clesiastic doctrine which is only morphine to consciece: 
 
 it will takeaway the pains, but it cannot cure the ill- 
 ness v 
 
 Indeed! 'Flic results of mail's earth life that I have seen 
 daring my clairvoyant hours have shaken me so much 
 that I wish to sacrifice the rest of my earth life for the 
 teaching of my brothers and sisters as follows: 
 
 The real man is a Divine Spark enveloped in an animal 
 nature. The development of the God in man is the pur- 
 pose of his life. This development cannot be realized in 
 any vicarious manner, but only by a struggle for purity. 
 In proportion as the animal obstacles to the growth of 
 God-Man are overcome will you grow towards per- 
 fection, and your forms of existence will be ever more 
 perfect. For as God is the creator of the macrocosm, so 
 the God in you is the creator of your microcosm, and he 
 
 CANNOT CREATE FOR YOU A FORM OF EXISTENCE WHICH IS 
 MORE PERFECT THAN THAT DEGREE OF LIBERATION INTO 
 
 which he has developed. When the God in you has 
 
 developed so far that he can create for you — i. e. for him- 
 self — the angelic form of existence, then you will pass 
 from this school into that of the angels, and not till 
 then. 
 
 1 wish I had a voice so powerful that I could be heard 
 by all men when I cried to them: "Develop the Christ in 
 you/ 9 * For Christos is the name of the God- Man in the 
 soul. . . 
 
 It is a pity that this was not preached in the churches 
 long times ago. Why is it a pity? Mankind would not, 
 then, be so miserable as it is now. Jiow will our mis- 
 ery end? Will mankind be suffocated in its own blood — 
 or will it repent, now? 
 
25 
 
 One day I saw, in the streets, a drunken man. That 
 did not surprise me, but I wondered at another circum- 
 stance, as I have never observed it before: that the drunk- 
 en fellow was accompanied by many Shadows who appear- 
 ed to be as drunken, as lie was. "Why?" did I ask my- 
 self; "is this a fancy of yours? Or can the Shadows 
 really be drunken?" I have examined the matter to the 
 utmost, I think, and shall here put down the principal re- 
 sults. 
 
 Death does not take away man's vices, of course: it on- 
 ly deprives him of his physical body; it does not take a- 
 way that which belongs to the soul — for death cannot ev- 
 en touch the soul. Our vices, consequently, follow us in- 
 to the land of shadows: the drunkard cannot get away 
 from the demand for alcohol, as far as this demand has 
 become the demand of his soul; the immoral soul must, 
 too, remain immoral after death, etc. But the soul can- 
 not, after death, being without the instrument of the phy- 
 sical body, in a direct manner satisfy her sensual de- 
 mands. What a infernal torment! Those unhappy sha- 
 dows have, therefore, no other means to get some satis- 
 faction than this: to put themselves in contact with those 
 incarnated souls that enjoy sensual lusts, and thus ynalce 
 themselves partakers of their psychic vibrations of enjoy- 
 ment. If possible — for the possibility of contact depends 
 upon the degree of sympathy — the shadows will induce 
 men to give themselves up to their sensual lusts and vici- 
 ous propensities. In short, the old sayings of man's stru- 
 ggle with evil powers of the invisible world are not all 
 superstitious imaginings. 
 
 I know this from observation, and I wish to say to my 
 brothers and sisters: "Takec&re of your thoughts," not 
 only those that go from you, but those, too, that come to 
 you from others; and if an evil thought would enter your 
 consciousness, cast it out immediately! 
 
 I have seen unhappy shadows crowd around drinking 
 
to 
 
 saloons, brothels, and other infernal institutions. I have 
 Been how they tempt those that oome near these places. 1 
 have soon them also in churches, relieving, and putting 
 to leep, the consciences of their victims with that baneful 
 
 dogma of a vicarious atonement. Oh, my brothers and si- 
 sters! Could you only see what a citr$e to mankind your 
 large cities are, you would, certainly, hasten to return ^o 
 the bosom of Mother Nature! (Large cities are a curse 
 in some respects, but, looked at from the standpoint of 
 evolution, they have also been a blessing to man. It is 
 man's task to remove the curse and leave only the bless- 
 ings. Ed.) 
 
 This morning I went to jail to see a murderer w T ho soon 
 will be sentenced to death. Through a small opening in 
 the door of his cell I saw him. He did not see me. How 
 bewildered he looked! His eyes wore an expression as if a 
 legion of despairing animal souls looked through them; 
 and that was no wonder, for a great number of terrifying 
 shadows had crowded around him. I heard them whisper 
 to him: "They will take thy life as they took ours. Be 
 sure thou wilt be sentenced to death as we were. Be 
 our avenger. Kill those damned judges and jailers; kill 
 them, all of them!" 
 
 When 1 left the jail I warned the jailer, but he said 
 with a sneer: "You call him a despairing fellow; he is a 
 damned rascal which I should like to hang with my own 
 hands.".. .. 
 
 This afternoon that same jailer was killed by the capti- 
 ve. In this case it is impossible that my fancy could 
 have played me a trick. I was, untill this morning, an 
 advocate of capital punishment. I cannot be so any lon- 
 ger. 
 
21 
 
 What a dangerous thing it is 10 be a spiritualistic ME- 
 DIUM, in the ordinary sense of the word! I saw that clear- 
 ly at a seance last night. It was the celebrated Medium 
 R. . . . *) who conducted the same. If he could have seen 
 who the shadows were that crowded around him, eager to 
 take possession of his bodily fortress, which was like a 
 town without any protection, a prey to every enemy— if 
 he could have seen that, and have noticed how often his 
 fortress was in danger, then he would have shuddered, 
 and he would, probably, have given no more seances. I 
 say "his bodily fortress," for man's physical house id a 
 fortress, the walls of which protect him against enemies 
 that he is not strong enough to fight with in the open field. 
 The mediumistic development is, generally, a demol- 
 ishing of the fortress, and that is dangerous. The me- 
 dium cannot be sure that invisible powers will always 
 prevent a black shadow from taking possession of the op- 
 en house. How I wish the medium would follow that ad- 
 vice which is the best of all: "Seek ye first the Kingdom 
 of God" etc. — and they would become mediums of the 
 Divine Grace. 
 
 At the same seance I saw again that perplexing writing 
 inside the double slate w r hich had given me so much use- 
 less speculation. Last night I saw how it w r as done and, I 
 wondered how simple it really is. The invisible "intel- 
 ligence" (as the spiritualists like to say) wrote with the bit 
 of a slate pencil that was put between the two slates. 
 With the fingertips — sometimes condensed by matter 
 borrowed from the body of the medium — the "spirit" took 
 the pencil and wrote between the slates, which his spirit- 
 body easily penetrated . . . 
 
 (* He calls himself a "Psychic," but the name does not alter 
 the matter. 
 
.. ..That n\;is a real Tigeb hunting which will be remem- 
 bered for a lor.g time. What a panic when the city heard 
 the Bengal tiger had broken out from his cage. A luck 
 that we had oar brave soldiers who soon found him out, 
 
 and killed him I saw the tiger die, and wondered 
 
 very much how the death of an animal is like the death of 
 a human being. As soon as the body began to loose its 
 life — or, better, to loose the power of maintaining the 
 union with the soul — began the real Ego (I do not know, 
 now, what to call the real tiger, to which the body of the 
 tiger is the house only!) of the animal to withdraw 
 from the body. It looked like a black cloud, or vapor, 
 ascending from the dying body. After several days that 
 cloud left the corpse which apparently, had been dead 
 long before. Now and then I saw the tiger psyche like a 
 black phantom steal about. Sometimes it looked as if he 
 imagined to be in his cage: he walked to and fro as he 
 used to do, when behind the iron bars — sometimes he 
 dreamed to be in the jungles of his native country, going 
 out for prey. But this was quite clear: the wild tiger 
 
 NAirKK, WITH ITS CRUELTY AND THIRST FOR BLOOD, WAS IN 
 III i: BLACK PHANTOM.*) 
 
 Last night Mr. R. . . . gave his parting seance, and that 
 has become to him a fatal event. A materialisat- 
 ion was tried, and the body of Mr. R. . . . lay in the dark 
 cabinet, a prey to whomsoever might come. Then in 
 came the tiger phantom — invisible to all spectators, but 
 me! — causing a great confusion amongst the visitors from 
 the fourth dimension. The tiger, still living in the ill- 
 usion of earth life, was afraid of those visitors; he look- 
 ed for a place to hide himself, discoverd the "empty 
 house of Mr. R.... — and darted into it! Immediately 
 Mr. R.. .. awoke from his lethargic state; with thehowl- 
 
 (*Notb AFTEBWABDS. Of course! Wildness, cruelty, etc. can 
 not be bodily qualities— they belong to Psyche. 
 
29 
 
 ing of a tiger he sprang towards the spectators, intending 
 to attack them with his teeth and nails. Five or six cou- 
 ragious men got hold of him and prevented him from do- 
 ing any harm. He is now at the asylum for the insane. 
 This morning I read the following in "The Daily News'': 
 
 "Last night, at a seance, Mr. R. . . . the noted medi- 
 um, was seized with a lit of madness, and brought to the 
 Insane Asylum. He imagined to be the tiger that some 
 time ago broke out from the menagerie and caused so 
 great a panic. It was, indeed, horrible to see poor Mr. 
 R. . . . howling and preparing to dart upon the confused 
 assembly at X. . . . hall. 
 
 We think this event is easily explained- Mr. R. . . .ar- 
 rived here just as the tigar panic culminated. His vivid im- 
 agination and his most sensitive constitution were the cause 
 that the paine made so deep an impression upon his recept- 
 ive mind. Mr.R. . . .has given a great number of seances 
 in our City; and these seances have, naturally, so much 
 excited his nervous system, that he could no more see the 
 difference between idea and reality. May this sad event 
 give a warning to mediums." 
 
 An Alhcymist. 
 No. 4. 
 
 "I think Edgar Poe's tale about Von Kempelen's discov- 
 ery*) too phantastic. That story of the large trunk, with- 
 out hinges, hasp, or lock ect. that was full to the brim of 
 old bits of brass — which was not brass, but pure alchymis- 
 tic gold! — that is too much for me. And then the appa- 
 rent scientific reference to the diary of Sir Humphrey Davy, 
 which reference is said to show that the great chemist had 
 not only conceived the idea of making gold, but had ac- 
 tually MADE NO INCONSIDERARLE PROGRESS EXPERIMENT- 
 ALLY — no, that is too much!" 
 
 The speaker was a tall elderly looking gentleman, who 
 
 (*Edgar Poe: "Von Kempelen and his discovery." (Tales of 
 Mystery.) 
 
Bat at a small table outside one of the numerous restau- 
 rants of Boulevard Sebastapol. Opposite to this elderly 
 gentleman Bat the person to whom he spook: a young man 
 
 rather poorly dressed, with ;i striking dream-like expres- 
 sion of face. 
 
 With a polite smile the young man answered: "But it 
 Beemfl there can be no doubt that persons have been able 
 U) make gold, to transmute lead, for instance, into gold. 
 Facts are the best proofs; and I shall take the liberty to 
 remind you of two facts. Johann Baptist von Helmont, 
 the excellent doctor and chemist, who lived in Holland in 
 the 17th century, tells that one day he was visited by a 
 stranger. The conversation turned upon the art of mak- 
 ing gold, and the stranger presented himself as an Adept. 
 When he left van Helmont he gave to him a very small 
 quantity of a red powder, w r hich he directed him to put 
 into quicksilver. Van Helmont did so, and the powder 
 transmuted 19200 times its weight of quicksilver into 
 gold! Another such illustrious docter and chemist — Jo- 
 hann Friedrich Helvetius — tells us the same, only he 
 transmuted lead into gold with the red powder." 
 
 "I have heard of these facts, and I admit they appear to 
 bi historical. However, both, van Helmont and Helve- 
 tius(they lived at the same time), may have become the 
 victims of a most shrewd imposter," said the other. 
 
 "I think," was the answer of the young man, "they 
 may have had a visit of the same Adept; for both of them 
 were excellent chemists, both of them were alone when 
 they tried the power of the red powder." "Yet it must 
 have been an impostor, or impostors; for it is impossible 
 U> make gold/ 99 
 
 "tteg your pardon" said the young man with a smile; 
 "We appear to argue differently. Both of us admit that 
 both, van Helmont and Helvetius, tell us their tales about 
 the Adept honestly and firmly, convinced of the reality 
 of their experiences. Now you argue: it is impossible to 
 
31 
 
 make gold — ergo, that fact cannot be a fact. I say: it is 
 a fact that van Helmont and Helvetius made gold by way 
 of the red powder — ergo: gold can be made. Our ways of 
 argumentation are so different that it would be of no use 
 to speak any more about the matter." 
 
 "Excuse me, my dear sir," cried the elder man, "if I 
 say only a few words more. You will admit the impossi- 
 bility of transmuting one elememt into another element?" 
 
 "I do not know what is absolutely impossible. Yet I 
 should think it impossible to transform an element. But 
 I doubt very much that those sixty odd elements really 
 are elements, The organic world has only four elements; 
 in fact, why should there be more than one element?" 
 
 "Of course I admit that this supposition is reasonable, 
 and that our so-called elements may be only different arj 
 rangements, or groupings, of the one element. But thU 
 is of no signification as to the controversy between u§. 
 Wether our socalled elements are elements or no, we can- 
 not transform one into another." 
 
 "Not yet, you ought to say," the young man remarked. 
 "I am glad because you do not speak of the impossiblity 
 of transforming the elements, but now say that we can- 
 not. For if there is but one element, we must admit it 
 possible that a quantity of some matter may be taken, dis- 
 solved into its originsl state of existence (the real elemen- 
 tal existence), the atoms arranged in another of these 64 
 Combinations*) which are possible, and, finally the trans- 
 formed matter condensed into one of those wellknown ag- 
 gregations. ..." "But we cannot do this," interrupted 
 the other. "No not yet. Or I might say, may be, till now 
 there were only few who succeeded to condense the Soul 
 of Gold, and make the red powder." 
 
 "The Soul of Gold!" exclaimed the other. "I guess you 
 speak parabolically, there?" "Not at all!' 1 was the quick 
 
 (* Comp. Ye-King, the work of Fo-Hi* 
 
m 
 
 ;ins\\ er of the j oung roan * ho now had do more that drea- 
 ming look. " You know that the stronger aoid will drive 
 oat the weaker acid, and i nitb with lts base, thus form- 
 
 in-. A\cini:i: sai r. For instance: we take a piece ol writ- 
 ing chalk, which is a union o( carbonic acid and chalk, 
 and put it into a vessel that contains sulphuric acid; then 
 the latter acid will drive out the former and unite with the 
 chalk. Exactly the same will happen if we take, for in- 
 stance, mercury — which is a union of matter and mercury 
 soul and mix it with the condensed soul of gold: the lat- 
 ter will drive out the former soul, unite with its matter, 
 
 i. C. TRANSFORM THE MERCURY INTO GoLD-" 
 
 "A genial thought my dear!" cried the elderly gentle- 
 man. 9 ? At least to me it is quite new, and I must admit it 
 looks plausible. I have only three objections to make: the 
 minerals have no soul; even if they had a soul, it could 
 not be condensed, as only matter can be that; and even if 
 souls could be condensed we should not be able to do that, 
 as we only understand to act upon the physical plane." 
 
 "Ity dear Sir," replied the young man with a most ami- 
 able smile;" you say the minerals have no souls. This is 
 an assertion which wants a proof," 
 
 "No, it is an axiom, and does not want to be proved. 
 Take thousands of men, and ask them about the souls of 
 metals, and they will say: We never discovered them." 
 
 "To be sure," calmly answered the young man; "and 
 how many of them will have discovered their own souls? 
 Jju* do tell me, my dear Sir, why yoit believe the metals to 
 be without souls." 
 
 "Of course: they are dead, have neither consciousness, 
 nor growth, nor movement, nor anything of that which 
 belongs to life, or, which indicates life." 
 
 •Will you permit me," was the answer of the young 
 man, "to look a little into these assertions? You say: the 
 minerals are without consciousness, accordingly, without 
 life. I might answer that we do not know anything a- 
 
33 
 
 bout that; but I will say thiti only: the plant, yon will ad- 
 mit, lias a soul— I do not doubt you will be sure, the plant 
 has no consciousness/' 
 
 "Of course," said the other, "and I hasten to admit 
 that soul and consciousness are not identical. However: 
 growth and movement are inseparably united with life and 
 soul — and neither the one, nor the other, you will find in 
 the kingdom of minerals!" 
 
 ''Both of them," was the quick reply of the young 
 man. "I wish you could see how the molecules of that 
 glass whirl around unceasingly. If your sight were open- 
 ed to that kind of phenomena you would see that there is 
 no point without movement — or life — in the universe. 
 And now as to growth. What is it? In the organic 
 world it is the building up of cells upon cells. But what 
 is a cell? Simply a collection of molecules, built up in a 
 certain manner. And what is a molecule? A collection 
 of atoms, built up, too, in a certain manner. In the inor- 
 ganic world you will find just the same building up of 
 molecules and atoms. We call that crystallization. The 
 forms of cystallization indicate, or foreshadow, the forms 
 of the vegetable world. Remember the ice flowers on the 
 window panes in the winter time. And now I ask you: 
 Who is the architect? Who is it that builds the human 
 form, the trunk of the elephant, the leaf of the oak, the 
 crystal palace of the diamond and of the snow flake — 
 builds them ^exactly so, and not otherwise?" 
 
 "No, you are right! All that exists must have a cause 
 of existence, a Soul. But I hope you will not be tired 
 from my objections! You have spoken of the condensation 
 of the Soul, and there I cannot agree with you, as I know 
 only matter can be condensed, and soul is not matter/' 
 
 "We do not know 7 what soul is, nor what matter is; ac- 
 cordingly we cannot know whether the one is the other, or 
 not. As for me, I have the faith of the Fathers, and 
 mean God to be the creator of all that is. Every thing 
 that is, is a manifestation of God's Logos, or Thought, as 
 the gospel according to John teaches. Spirit, Soul, flat- 
 ter, are all manifestations of the Logos, and Soul and Mat- 
 ter are Differentiations of Spirit. Spirit, is the Substance 
 of all things, said our wise fathers; Spirit, Soul, Matter are 
 aggregations of the same, as Vapor, Water, Ice are only the 
 same matter under different conditions, or condensations.' 1 
 
 "I understand," said the elderly man, "you mean that 
 
• condensed Soul V " " 
 
 j oung man. lt i 
 
 e ha\ e no better expression 
 
 iding Spirit. . .You will under- 
 
 the difference between soul and matter 
 
 uidensation of soul, about 
 
 l, is no impossibility." 
 
 11. 1 musl admit that. l>ut at ail events w< shall not 
 
 that condensation, as we can act upon 
 
 onl j . " 
 
 !' us that canuot act beyond the phy- 
 
 iot able to make the rod powder that con- 
 
 ,il of Gold; this is not made, by way of ordinary 
 
 imistry. . .You are aware that man lives on two planes 
 
 : the physical man upon the physical plane — the 
 
 ritual man upon the spiritual plane. But the latter 
 
 : is, generally, subdued by the former; and only few 
 
 men, therefore, are conscious of any thing else than their 
 
 .1 nature, and all that which belongs to the physical 
 
 Do you not think, then, that if a man will 
 
 imself to the work of purfying himself from 
 
 then the divine nature in him will develop 
 1 lie — living upon the spiritual plane — will he able to 
 I he condensation of a soul" . . . And more than that, 
 may be." 
 
 "Certainly! You are an Adeptl "exclaimed the elderly 
 itleman, raising from his chair and looking with aston- 
 l1 at the other. "I only wonder, why you — " he 
 I in embarrasment. 
 
 ou do not comprehend, why 1 look like a poor man. 
 I can tell you: I am a poor man." 
 
 /her, and bis humble manner was no 
 a; tC I thought you were an Adept — now I 
 d, it was only theories, and fancies, and phan- 
 tom 
 
 "Do not think so," the young man answered with a 
 bright smile. ' "I will tell you a mystery (hat I hope you 
 wi] > to solve, by and by. Tie that wants to make 
 
 he cannot; lie that can— hedoes not want to." 
 
 words the young man suddenly dis- 
 ap] iair was empty— and the elderly gentle- 
 
 did not see him any more. Hut until this day lu; 1)0- 
 lieved I had, that morning, a most extraordinary 
 
35 
 
 Francis Schlatter 
 
 a false Prophe:? 
 
 Kg. 5, 
 
 (Two letters.) 
 
 Denver, Colo. . . 1 
 ... I am, indeed, very glad that you have managed to be- 
 gin a correspondence with me from Paradise. For in your 
 elevated state you will be able to solve those riddles, the 
 solution of which is, according to the nature of things, 
 "•hidden to mortal eyes," as our poets say. 
 
 I anticipate that you know very well whathappend here, 
 a short time ago: how that most remarkable Christ-like 
 man, Francis Schlatter, during a few weeks cured a great 
 number of sick people by taking them by the hand or by 
 laying his hand supon them. Blind, and lame, and many 
 others did he cure; and he took no pay whatever for it. 
 And many believed him to be the Christ who had come 
 again, to establish the kingdom of the Millennium — "for 
 no man, except the Christos (I would rather say: a Chris- 
 tos!), could do the works that he did." 
 
 But now a lamentable thing has happened! Several of 
 those he cured have relapsed — and many are they who 
 have, therefore, lost belief in him! Mrs. Ada Morley Jar- 
 ret came from New Mexico, and lectured about him and 
 his mission; the Rev. Myron W. Reed has, courageously 
 professed his belief in Francis Schlatter; "The New 
 Man" writes about him. However: our belief has been 
 shaken by the relapsed state of those he cured, and I 
 should almost think it necessary that you, from your 
 elevated sphere, would send me an answer to this queston: 
 does the circumstance that several of his cures are 
 permanent, prove him to be a false Prophet? 
 
 P. S. 
 
 As I was to take this letter to the Astral Post Office 
 this news came: Francis Schlatter has died in New .Mexi- 
 co; THE POOR LUNATIC HAS STARVED HIMSELF TO DEATH. 
 
 Now he will not be able to establish the Kingdom that 
 had come to realize — and mv letter is, to some extend u 
 less now. 
 
Paradise 
 
 ber! 5f our letter is not "useless," as 
 
 ink you mean that the answer you expected 
 
 of no practical use: it has been proved 
 
 Irother Francis was "n poor lunatic," accordingly 
 
 he was not a Prophet, etc. 
 
 write some words in answer to your P. S. It 
 
 given me to reveal to you the real fate of Schlatter. 
 
 In tiir First place, it is by no means certain whethei the 
 
 d who was found dead was Schlatter or some one else, 
 
 whom he met dead or alive, and with whom he left his 
 
 for some reason of his own. In the second place 
 
 : are aware that Francis Schlatter wag a Master and 
 
 canm»t be judged by the ordinary standard. 
 
 "A Master!" j ou say. 
 
 "To be sure. How else would you explain his healings? 
 
 A that could not believe in him (Indian horses, 
 
 instance!) were cured by his touch, The signification 
 
 of the fact that some of his cures have not lasted I shall 
 
 try to explain; but your question is realy against our 
 
 ment: 1 promised to tell you of Paradise, not about 
 
 of the U.S. A. — and Brother Francis healed 
 
 in that country. Please to keep our agreement in future, 
 
 or you will hear from me no more. . . 
 
 In my days they said: "Nature is the best Doctor." 
 And I know that this sentence is very near the truth. 
 For this is true: it is the Soul that will have to reestab- 
 lish order when disorder has taken place in the body. I 
 think you agree with me: it is the Soul that builds up its 
 body— from a certain moment, at all events? Then you 
 will think, too, that it is the Soul that puts things in 
 order again, if she can manage to 00 so- I say "she"; 
 the Soul, the Psyche, is the housewife who has to 
 ma: old — and only she can 00 THAT WORK. 
 
 :nd all functions and things of the body you will find 
 Psyche as the cause and the active power. 
 In what I have said so far is the answer to your questions 
 my intention to give you an answer that you 
 could not hut comprehend, and 1, therefore, took upon me 
 the trouble to go to Denver, to investigate matters on the 
 the wonderful cures tools place. Accordingly 
 
 J put on my diver's dress, and went to the [J. S. A. 
 
 first bouse 1 stepped into Looked very disorderly 
 
31 
 
 Not one thing was in its right place; and many of the 
 things were broken. At Length Dame Psyche appeared. 
 Her hair hung into her eyes, and it was a pity to look at 
 her cloths. Most embarrased she stood in tin; midst of 
 the confusion, and I asked her if she mayhap knew a per- 
 son by the name of Francis Schlatter. "No," she said; 
 "I never come out of the door, indeed, and never does any 
 body come here. 1 have enough to do with my own af- 
 fairs. No, I do not know Mr. Schlatter, realy.. ..Oh, 
 pray! Do not look about you! It looks so dreadful". . . 
 
 "Indeed," I said; "it looks as if ennemies had invaded 
 this country." 
 
 "Enemies in the country!" she cried, "There you said 
 a true word: He, the Man, is so terribly ardent, so passio- 
 nate. When the bad temper rules him he will throw all 
 the things together, and break them — and how does he, 
 then, maltreat the poor children... I have enough to do 
 without putting the things in order; but I never succeed — 
 for the bad temper rules him too often." 
 
 Poor Psyche had tears in her eyes; and I could see how 
 desirous she was that I should go away. I took leave and 
 went away with my question. 
 
 The next house I entered appeared to be a house of mice 
 and rats, rather than an abode for men. The vestibule was 
 full of them; and the same was the case with the room I 
 stepped into. As I entered the house I heard loud cries of 
 a female voice, and loud knocks upon the floor, now and 
 then. Suddenly Psyche came hurrying in where I stood: 
 blushing and out of breath she ran after a flock of big rats 
 scolding them and trying to hit them with a heavy broom 
 stick. "Excuse me, Madam," 1 said; "I wanted to ask 
 you a question, if you please." 
 
 "I have no time to speak to you, to be sure," she ans- 
 wered in an irritated tone; you see, I think, that I am 
 busy." 
 
 "Indeed," I said meekly, "I see you are catching rats. 
 But why have you no cats?" 
 
 "I have two cats," she replied, incessantly in persuit of 
 the rats; "but they cannot manage to take all these ugly 
 beasts. There are so many of them — they nearly eat us 
 up, and I, poor woman, cannot do anythingelse than run 
 after them, and kill them, all day long," 
 
 "You ought to try poison," said I. 
 
done tl ! fighting with the broom 
 
 would only stop carrying 
 into the house, that attracts the 
 to him meat is the best thing in the world. . . " 
 i after a big and very fat rat— and I had to go 
 an answer to my question, 
 > I came into a house where Dame Psyche sat weep- 
 prdon, Madam!" said I. Sorry to dis- 
 But I want to know something that, may be, 
 tell me." "Alas," she said with heavy sobs, 
 of no use to ask me — I cannot coleet my 
 ." 
 ••I ;. sosry for you, Madom; is illness or death 
 
 in ti: ou are se unhappy?" 
 
 "Were it only that!" she sighe. "No, it is much 
 • lie has united Avith a spirit, a bad spirit 
 which always haunts this house. The children and my- 
 >t; . ar of this terrible phantom. The 
 
 taken ill from fear, and I have fully lost 
 Tt fulfill my duties — oh, I unhappy wife!" 
 ept so that it would move a stone. "Which 
 at an influence in this house?" 
 his name. During the first time when he 
 d put in order; but it became worse, and 
 woi I now I have given up the fight .. "At last I got 
 
 el forward my question, and I told her 
 what you have written to me: how Francis Schlatter heal- 
 ed , only by taking their hands, etc. But that 
 red me she had not heard any thing a- 
 bout thi tC I wish he was here," she muttered; 
 • he would help me to drive away the devil ..." 
 I I visit ere I heard of Francis Schlatter. 
 .) rows through my calls, but some 
 H '■-.■ 1 must admire those silent, patient 
 i faithful to their duties! They were 
 quite buisy with keeping the house clean and orderly, 
 preparing food and cloths for the family and thousands 
 of other things. But how is she troubled and misused! He 
 will make \\(-r work ever more difficult— and then he won- 
 ;ause shecan not do her duty. If I 
 to live again upon the earth plane I should 
 dish a "Union for the Protection of Dame 
 Psyche." 
 
One day I met with a Psyche thai had known your pi 
 phet. She told 
 
 unknown place, that he po nothing, and thai 
 
 his doings were directed by ir's Wiil,"and n 
 
 D HER HOUSE IN 
 
 could help her Bisi :j>."I know that, for I 
 
 some help myself , " said she. "The windows of mj ho 
 had become dim: He, t 1 : me so much that 
 
 I could not do the necessary cleaning. Then the cl 
 of the windows was neglected, and very soon they had 
 become so dirty that the Light could not penetrate throi 
 them. ..Then Schlatter came here. For a short time his 
 Psyche assisted me — and the windows were clean again." 
 
 "But 1 see," said I, "that your windows are as clean 
 as those of any housewives in this city. How is it to be 
 understood that you now can do the cleansing, too?" 
 
 "Quite natural," was her answer. "lie, the Mhn, was 
 converted, and acknowledged he had demanded too mi 
 work from me. He is reasonable, now, and I can keep the 
 window's clean — I have a sister whose windows also be- 
 came dark. She was also assisted by Francis SchlaU 
 
 Housewife, but her Husband did not convert and 
 
 windows aire .now dark again. Stupid people say, tlii 
 a proof that Schlatter was a false prophet. . . " 
 
 My Brother! Do you still believe in the prattle of 
 those foolish people?" 
 
 Notice. 
 
 These stories first appeared in The New Man. If you 
 like them and are not already a subscriber, send speedily 
 for a free sample copy. Backn umbers are 50 cts. per vol- 
 ume. This means the numbers published prior to Jan- 
 uary 1st. 1898. 
 
 We shall increase the number of pages and advance the 
 price to one dollar per year, beginning with the January 
 issue. The New Man will be cheap at tins price as we 
 shall give to our readers more than value received. As pre- 
 viously announced, there will be, beginning with January 
 1898, a series of articles by that most emminenl writer and 
 
lecturer W. J. Colville, on Soul Development. Capt. 
 11. 11. Brown, one of the best lectures on New Thought 
 lines \ni11 contribute a most valuable, interesting, and sei- 
 ies of papers on "Living as a Fine Art". Wo 
 cannot Baj too much on the value of the two series just 
 ed . 
 
 Then there will be a series of very helpful and suggestive 
 
 5 'Opulence and how to gain if by the editor. 
 
 Those o\ our readers who have read his past writings will 
 
 doubt his ability to write a most valuable series of 
 
 articles on the subject just named. 
 
 But besides all this and a lot of other interesting mat- 
 ter there will be a most fascinating romance (begun in this 
 ie) entitled u Our Augel in Heaven, or The Little Sav- 
 iour/" by Dr. P. Braun. Like all of Mr. Braun's writings, 
 this romance will aim to be not only entertaining, but 
 practical and helpful to those reaching out for Light, 
 Love Peace, Happiness and Prosperity. 
 
 The anther takes his principal characters from the child- 
 ren of men, who are on the animal human plane of life, 
 and follows their growth through sorrow and despair, sin 
 and disease, step by stej>, until they are save on the divine 
 human plane, which is the harbor for which all of God's 
 children are struggling. This is the heaven of Peace and 
 Rest, of Health and Happiness. The anther has chosen 
 this method of presentation, because it is the most enter- 
 taining as well as instructive. Subscribe now before the 
 numbers containing the .opening chapters are all sold. 
 ill not last. long. In closing, the members of The 
 New Man Publ. Co. unite in wishing our readers a most 
 happy and prosperous New Xeab. 
 
For 100 Dollars 
 
 and Expenses 
 
 1 shall teach classes anywhere The knowledge of the Science 
 of Life cannot be estimated in dollars and cents, h is the know- 
 ledge of how to prolong life, how to gain health and keep it. 
 how to improve your financial conditions, how to gain happii 
 and become a power for good. It is the basis of all White Magic, 
 because it teaches how to develop the supernal powers of the 
 Soul powers which are as infinite as the Greal Source [tsetf. 
 Write to me for particulars. P. Braun, Editor "The New Man." 
 
 Home Instruction! 
 
 For those who cannot come here to be taught or come to :>ur 
 Lecture Courses elsewhere, we have arranged special Corres- 
 pondence Courses in the branches named below. Each course 
 comprises six lessons, and the pupil has the privilege oi' personal 
 correspondence and the explantion of points which mi&ht other- 
 wise remain dark. We might publish the subjecfcmattcr in book- 
 form and sell it at a smaller price, but we know from persona 
 experience, that no two persons can be taught exactly alike. In 
 order to furnish the opportunity for personal teachini; meeting 
 the individual needs and requirements of each one, we have ar- 
 ranged these Correspondence Courses. 
 
 One lesson a week or more if wanted. Price each Course five 
 dollars payable in advance. We shall conduct an examination 
 and grant a certificate if passed successfully for one dollar extra. 
 Take your choice of the following subjects: 
 
 Mental Healing, 
 
 Hypnotism, 
 
 Telepathy, 
 
 Psychometry, 
 
 Clairvoyance. 
 
 The present era is one of transition, destruction and 
 construction. Mighty forces, mental and spiritual, good 
 and evil, are constantly playing upon man from without 
 and from within. Man is driven helplessly like a leaf he- 
 fore the storm. Instead of ruling these forces and gui- 
 ding events, he is, and will remain, the slave of circum- 
 stances and environment until! he learns to know himself 
 and his forces. This is your time and your opportunity! 
 
 U^gPWe are also ready to give treatments for health 
 and the overcoming of moral weaknesses. Price per 
 month, with instructive correspondence, five dollars. 
 
 Address: P. Braun> Editor of The New Man. 
 Beloit, Kansas. U. S. A 
 
The Mastery of Fate 
 
 as bad an immense sale during the past year. The 
 
 rhich ii contains have helped thousands out of sin 
 
 has pointed the way for many out of the gall- 
 
 thralklom of an overmastering sexpassion, and so paved the 
 
 spiritual development, peace and a material 
 
 ty to which before they were strangers. All who are 
 
 erse conditions of all kinds cannol afford to 
 
 this book, [norder that even the pooresl may be 
 
 u\ ii. we have placed ii at the low price of 50 cts. It. 
 
 \.ill prove a mine of wisdom to all students of the higher thought, 
 
 tide to those seeking to live the higher life. 
 
 Table of Contents. 
 
 The (frsl ten chapters are arranged in the form of lessons, which 
 
 pjete course in the Science of Life. 1. God, or 
 
 Life, •_>. Man. :;. Good and Evil. 4. What is Disease? 5. I he 
 
 ! Thought in the cure of Disease. 6. Desire. 7. Faith. 8. 
 
 In the Silence. '•>. Practical Demonstration. 10. Methods ol 
 
 Treatment il. Suggestion and the Sub-Conscious Mind. 12. 
 
 TheCai Skin. 13. An Internal Bath. 14. Bathing. 15. 
 
 INiwrr. its Control and Use. 10. Judge not. 
 
 A Few of the Many Expressions of Appreciation. 
 
 Mastery of Fate has given me the key and now I have entire 
 control of my sexual system. — W. H. 
 
 It has given me a much better idea of Healing and Concentra 
 
 than any of the lessons I have ever studied.— B. 1), 
 T: sson "The Cure of Disease." I regard as one of the 
 
 rrost helpful articles I have ever read. Mrs. D. W. G. 
 
 , that I am gaining and that a continual study of your 
 1). H. S. 
 
 You have drawn me closer to the Fatherhood of God and the 
 Universal Brotherhood of Men, yes closer to the 
 realization of my inner and true Self.-G. K. 
 
 1 have read and re-read your book and weighed every line care- 
 fully and thoughtfully. Am now 57 years old, but have never 
 a work that is more calculated to raise a man up to 
 Oneness with his God-, as it can. In its pages one 
 •i) the truth which makes free.-G W., M. 1). 
 I thank you again for writing that wonderful book of yours. 
 \\\ tin my vocabulary to express my feelings on 
 
 •evelations contained therein. -Ada S. 
 nenl healer in England sends us the following clipp* 
 ,i from the inter of a patient: "I am deeply indebted to 
 Ling me the ''Mastery of Fate." It has energised me 
 anything 1 have vet read. It is a most convincing 
 pre n of Truth and as such has completely taken me cap- 
 
 book has filled me with a new determination and 
 thai can make me turn back from the way I now 
 
Library of Congress 
 Branch Bindery, 1902 
 

 
 t 
 
 LIBRARY OF CONGRESS 
 
 022 169 724 8 
 
 
 
 
 
 
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