It will be sufficient for the student to understand that in the Astral as well as on the Physical Plane, "Coming Events cast their Shadows Before." Without entering into a discussion of Destiny or Fate, or anything of that kind, it may be stated that when Causes are set into motion, the Effects follow, unless other Causes intervene. In some cases certain effects have been averted by reason of the previous Vision—in such cases the other Causes intervened, which showed that the matter was not wholly "cut and dried." It is like a man walking toward a precipice—he will walk over unless he is warned in some way. He is not "fated" to walk over but over he will go, unless warned and prevented. Do you see what we mean?
On the other hand, there seem to be cases in which the person seems unable to escape the Effect of Causes once set into motion—he even seems to run into the effect, while seeking to escape it. In this connection the little fable of the Persians may be quoted. The story goes that a friend was with Solomon when the Angel of Death entered and gazed at him fixedly. Upon learning who the strange visitor was, the friend said to Solomon, "Pray transport me on thy magic carpet to Damascus, that I may escape this dread messenger." And Solomon complied with his request, and the man was instantly magically transported to Damascus. Then said the Angel of Death to Solomon: "O Solomon, the reason that I gazed so intently at thy friend was because I had orders from On High to take him from the body at Damascus, and lo! finding him here at Jerusalem, I was sore perplexed as to how to obey my orders. But, thou, by transporting him to Damascus hath rendered my task an easy one. Many thanks, for thy help at thy friend's suggestion, O King!" And saying which the Angel of Death was wafted away to Damascus to take the man, according to orders.
The phenomena of Premonitions, Prevision, and Second Sight, are all forms or phases of Future Time Psychomancy. In these various forms the phenomena is of quite common and frequent occurrence, and is met with all over the world. In the Isle of Skye many persons possess the gift of Second Sight in varying degree, but they claim that a native of the island loses the power when he moves to the mainland. In the same way the Scotch Highlander (among whose people the gift is quite common) is said to sometimes lose the faculty when he removes to the lowlands. The Westphalian peasants also are noted for the power of Second Sight.
An instance of this phase of the phenomena, well known in England, is that connected with the assassination of Mr. Percival in the lobby of the House of Commons. This deed was foreseen by John Williams, a Cornish mine manager, some nine days before its actual occurrence, the vision being perfect down to the most minute details. Williams had the vision three times in succession. He saw a small man, dressed in a blue coat and white waistcoat, enter the lobby of the House of Commons, when another person, dressed in a snuff-colored coat, stepped forward and drawing a pistol from an inside pocket fired at and shot the little man, the bullet lodging in the left breast. He seemed to ask some bystander who was the victim, and he received the reply that it was Mr. Percival, the Chancellor of the Exchequer. Williams was so much wrought up over the vision, that he seriously contemplated going to London to warn the victim, but his friends, to whom he told the story, ridiculed him and persuaded him not to go on "a fool's errand." A few days later the news was received of the assassination of Mr. Percival, in precisely the manner indicated by the vision.
George Fox the Quaker, experienced the impression of "a waft of death" about Cromwell when he met him riding at Hampton Court, shortly before his fatal illness. Fox also foretold the expulsion of the "Rump Parliament;" the restoration of Charles II; and the Fire of London. Caesar's wife had a warning of her husband's death. The Bible is filled with similar instances.
We will conclude this lesson with a recital of the wonderful instance of Cazotte, whose prediction, and its literal fulfillment, are now matters of French history. La Harpe tells the story as follows:
"It appears but as yesterday, and yet, nevertheless, it was at the beginning of the year 1788. We were dining with one of our brethren at the Academy—a man of considerable wealth and genius. The conversation became serious; much admiration was expressed on the revolution in thought which Voltaire had effected, and it was agreed that it was his first claim to the reputation he enjoyed. We concluded that the revolution must soon be consummated; that it was indispensable that superstition and fanaticism should give place to philosophy, and we began to calculate the probability of the period when this should be, and which of the present company should live to see it. The oldest complained that they could scarcely flatter themselves with the hope; the younger rejoiced that they might entertain this very probable expectation; and they congratulated the Academy especially for having prepared this great work, and for having been the great rallying point, the centre, and the prime mover of the liberty of thought.
"One only of the guests had not taken part in all the joyousness of this conversation, and had even gently and cheerfully checked our splendid enthusiasm. This was Cazotte, an amiable and original man, but unhappily infatuated with the reveries of the illuminati. He spoke, and with the most serious tone. 'Gentlemen,' said he, 'be satisfied; you will all see this great and sublime revolution, which you so much desire. You know that I am a little inclined to prophesy; I repeat, you will see it.' He was answered by the common rejoinder: 'One need not be a conjuror to see that.' '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 consequence 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 consequence 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.' 'You, Monsieur 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.'
"'Monsieur de Chamfort, you will open your veins with twenty-two cuts of a razor, and yet you will not die until some months afterward.' They looked at each other, and laughed again. '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 parozysm of the gout, in order to make more sure of your end, and you will die in the night. You, Monsieur de Nicolai, you will die upon 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?' 'You! you also will die upon the scaffold.' 'Yes,' replied Chamfort, 'but when will all this happen?' 'Six years will not pass over, before all that I have said to you shall be accomplished.'
"'Here are some astonishing miracles (and, this time, it was I myself (La Harpe) who spoke), but you have not included me in your list.' 'But you will be there, as an equally extraordinary miracle; you will then be a Christian.' Vehement exclamations on all sides. 'Ah,' replied Chamfort, 'I am comforted; if we shall perish only when La Harpe shall be a Christian, we are immortal.'