(2) _Die mystischen Erscheinungen der menschlichen Natur_, von Maximilian Perty, Leipzig, 1872. Perty is a professor of philosophy and medicine at the University of Berne. His book presents an immense repertory of all such occult phenomena as have historical value. The extremely remarkable chapter on clairvoyance (Schlafwachen), Volume I., contains twenty accounts of female and five of male clairvoyants, related by the doctors who treated the cases. That of Weiner, treated by the author, is most curious. See also the treatises on magnetism by Dupotet and Deleuze, and the very strange book, _Die Seherin von Prévorst_, by Justinus Kerner. [8] Numerous examples in Gregory’s work: Letters XVI, XVII, and XVIII. [9] The German philosopher, Schelling, has acknowledged the great importance of somnambulism in the question of the immortality of the soul. He remarks that, in lucid sleep, there is produced an elevation of the soul, and its relative liberation with regard to the body, which does not take place in the normal state. In somnambulists, everything indicates the loftiest consciousness, as though their whole being were met in one luminous focus, uniting together past, present and future. Far from losing all memory of the past, it lies open before them, and even the veil of the future is at times cast aside in a glorious ray of light. If this is possible in earthly life, Schelling inquires, is it not certain that our spiritual personality, which follows us in death, is at this very moment present in us, that it is not born then but simply set free, and shows itself when it is no longer bound by the senses to the outside world? The post-mortem condition is accordingly more real than the earthly one. For in this life, that which is accidental, mingling with the whole, paralyzes in us that which is essential. Schelling calls the future state quite simply, clairvoyance. The spirit liberated from everything accidental in earthly life becomes stronger and more alive; the wicked man becomes worse, the good better.