Katz founded the International School of Clairvoyance in 2007 after working as a federal probation officer for the Northern District of California (1995-1997) and studying at the Berkeley Psychic Institute starting in 1994. The school was among the first to offer systematic clairvoyant training via distance learning technologies, including teleseminars and webinar platforms. Her 12-week foundational course structure became a template for online psychic development programs. The school now offers courses in clairvoyance, energy healing, remote viewing, and mediumship, combining online instruction with in-person events.¹

Katz explicitly rejects the notion that clairvoyant visions require extreme circumstances such as prolonged fasting, harsh wilderness conditions, hallucinogenic drugs, or expensive multi-year training programs costing thousands of dollars. During a Los Angeles expo demonstration, she taught sixty-five participants to perform clairvoyant readings in less than forty-five minutes. Twelve volunteers were called to the front of the room; four immediately began seeing nearly identical images of a woman standing before a microphone singing passionately, while others saw suitcases and beach scenes suggesting a Mexican resort. The woman confirmed she was departing that evening to perform at a resort in Cancun. Katz interprets this demonstration as showing that structured technique, rather than extreme preparation, supports access to claimed clairvoyant perception; the demonstration was anecdotal and not independently verified.¹

Katz distinguishes between wishing, which carries connotations of passive longing and waiting, and proclamation or determination, which projects strength and agency. She argues that fairy-tale protagonists who make three wishes often fare poorly because they lack power, self-confidence, and focused concentration. If they made three intentions or proclamations instead, outcomes would improve. The linguistic shift from “wish” to “proclaim” reflects a deeper pedagogical strategy: students are taught to approach psychic development as an assertion of existing capacity rather than a hopeful request for external gifts. This reframing addresses what Katz identifies as unworthiness—the internal barrier that prevents individuals from receiving or recognizing their own abilities.³

In the Filipino businesswoman reading, Katz proceeded beyond product identification to organizational diagnosis. She saw an effeminate-looking man making fun of the businesswoman, suggesting lack of respect from employees. She saw a heavyset woman with long hair visit one house, leave in frustration, return to her apartment, and sit before a television—indicating sales staff who claimed to work all day but actually gave up after one or two attempts. Katz advised the woman to develop “a much bigger backbone,” write clear policy contracts outlining expectations and consequences, hire a tough-looking man with big muscles for debt collection (she saw this man knocking on doors), and provide field training rather than office-only instruction. The businesswoman confirmed she had difficulty asking for money owed, was drafting a new employee manual, and had recently hired her cousin—matching the tough-looking man Katz had seen—as a debt collector. The effeminate man and heavyset woman were confirmed as prior employees.⁴

Katz’s training manual draws a sharp distinction between remote viewing and broader psi experiences. General psi may occur suddenly, symbolically, emotionally, or without formal structure—for example, unexpectedly sensing that a friend is in danger. Remote viewing, by contrast, involves a defined target, some form of blinding, a cue or tasking statement, a session record, and later comparison to feedback or known target material. If a viewer is given a target number, sits under blind conditions, records sensory impressions and sketches, and the material is later compared to the actual target, that constitutes remote viewing in the formal sense. This distinction emphasizes reproducibility, documentation, and systematic evaluation rather than spontaneous experience.⁴

Katz’s training manual traces remote viewing to late-1960s experimental work on distant perception, especially research associated with the American Society for Psychical Research. Early investigations focused on whether a percipient could describe hidden or distant targets without ordinary senses. Ingo Swann became a central early participant, and his observations about how perception could move through spontaneous marks, sketches, and structured attention helped shape Controlled Remote Viewing development. In the early 1970s, this work expanded at Stanford Research Institute under Hal Puthoff and Russell Targ. Katz’s pedagogy builds on this historical foundation while adapting protocols for contemporary distance-learning contexts and integrating her own clairvoyant reading techniques.⁴

Katz argues that the core issue in manifestation is often not what is being wished for or how the wish is formulated, but whether the wisher feels worthy of receiving the wish. She suggests that in familiar fairy tales, it is not the genie that needs freeing from the bottle but the one who wishes. A servant handed a crown will never remain queen if she does not transform her identity from servant to empress—she must believe herself already to be a ruler and know how to carry out queenly duties. She may receive jewels, gowns, a throne, and courtiers before she is ready, but will quickly be deposed by adversaries and competitors if they prove more queen-like than she is. Katz recommends proclaiming that one will manifest queen-like qualities that others will recognize and reward, rather than wishing for the crown itself. This process may take longer than hoped, but produces an improved identity that remains valuable whether or not the official title is achieved.³

Katz’s pedagogical reach extends through multiple channels: the International School of Clairvoyance’s 12-week foundational courses and specialized programs; published books including You Are Psychic, Extraordinary Psychic, and Freeing the Genie Within; training manuals for remote viewing workshops; public demonstrations at expos and conferences; and academic instruction at the California Institute for Human Sciences and University of West Georgia. This multi-platform approach allows her to reach students with varying levels of commitment, from casual readers seeking introductory techniques to serious practitioners pursuing systematic long-term training. The Los Angeles expo demonstration, where she taught sixty-five people to perform clairvoyant readings in under forty-five minutes, exemplifies her ability to adapt pedagogical methods to different contexts and time constraints while maintaining effectiveness.¹