Table of Contents

1. Publisher's Foreword

2. The Mental Dynamo

3. The Nature of Mind-Power

4. Mentative Induction

5. Mental Magic in Animal Life

6. Mental Magic in Human Life

7. The Mentative-Poles

8. Desire and Will in Fable

9. Mind-Power in Action
10. Personal Magnetism

11. Examples of Dynamic Mentation

12. Dynamic Individuality

13. Mental Atmosphere

14. Channels of Influence

15. Instruments of Expression

16. Using the Mentative Instruments

17. Mental Suggestion

18. Four Kinds of Suggestion

19. How Suggestion Is Used

20. Induced Imagination

21. Induced Imagination In India

22. The Ocean Of Mind-Power

23. A Glimpse Of The Occult World

24. Self Protection

25. Indirect Influence

26. Mental Therapeutics

27. Mental Healing Methods

28. Mental Architecture

29. Making Over Oneself

30. Mind-Building

Publisher's Foreword

We take the greatest pleasure in presenting this latest

and best work from the pen of William Walker Atkinson. It
embodies the essence of years of thought, study, and
experiment on the part of its author whose original
research, discoveries, and writings along these lines have
given him his worldwide reputation as an authority. It is
his Masterpiece.

A portion of its material was used in two of the author's

previous works, viz., "Mental Magic," and "Mental
Fascination," both of which works were published by
ourselves. Both of the said works are now practically out
of print, and will be withdrawn from sale by us, as they
will be superseded by this newer and more complete
work.

This foundation material has been edited; added to;

changed; improved; and corrected by the author, in
accordance with his increased experience and knowledge
of the subject. Obsolete matter has been replaced by
entirely new material, and the work is now strictly "up-to-
date". It is encyclopedic in extent and character, every
phase of the subject being considered by the author and
expressed in words charged with his dynamic vitality. It
contains matter that well might have been expanded into
several volumes.
The Mental Dynamo

Wish to invite you to the consideration of a great principle

of Naturea great natural force that manifests its
activities in the phenomena of Dynamic Mentationa
great Something the energies of which I have called
"MIND POWER."

My thought on the subject is based upon the fundamental

conception that:

THERE EXISTS IN NATURE A DYNAMIC MENTAL

PRINCIPLEA MIND-POWERPERVADING ALL SPACE
IMMANENT IN ALL THINGS MANIFESTING IN AN INFINITE
VARIETY OF FORMS, DEGREES, AND PHASES.

I hold that this energy, or force, or dynamic principle, is

no respecter of persons. Its service, like that of the sun
and rain, and all natural forces, is open to alljust and
unjust; good and bad; high and low; rich and poor. It
responds to the proper efforts, no matter by whom
exerted, or for what purpose called into effect. But the
proper effort must be exerted, consciously or
unconsciously, else there will be no operation of the force.

I believe that the activities of this dynamic mental

principle are intimately correlated to manifestations of the
mental operations known to us as desire, will, and
imagination.

We shall learn something of the laws and principles and

modes of operation of its energies and activities, as we
proceed with our consideration of it, in this work. It may
be difficult for you to grasp this conception of Mind-Power
at the startbut it will grow upon your understanding as
its activities are presented to you, one by one, like a
great panorama.

My terms will be explained and illustrated by examples,

as we proceedso you need not analyze them at this
point. It may be as well, however, to state that I have
used the term "Dynamic" in its original Greek sense, i.e.,
"powerful"; "possessing power," etc.

I have postulated of my conception of Mind-Power that it

pervades all spaceis immanent in all thingsand
manifests in an infinite variety of forms, degrees, and
phases.

But, it may be urged, this is nothing more than science

claims for the principle of physical energythen is Mind-
Power identical with the physical energy of science?is it
nothing more than a high form of mechanical or material
energy?

No, Mind-Power is very far from being a blind, mechanical

energyit is a living, mental force, which I hold is behind
the manifestations of physical energy and mechanical
force. It is not the physical energy of science, but is
something of the nature of a living will, which is rather
the cause of physical energy, than identical with it.

Let us take a familiar example. You desire to move your

handand it moves. Why? Because of the manifestation
of the wonderful and mysterious force called "will" which
is stored up within you, and which you have released to
move the hand. You send a current of nerve-force which
is really a manifestation of Mind-Power or will-force from
your brain, along the nerves of the arm, which contracts
the muscles of the arm and hand, and your desire is
gratified.

Your desire, or wish, set into motion the Mind-Power

which acted upon the material substance of your body
and caused it to act. What was it that flowed along the
nerve-wires? Was it electricity, or magnetism? No! It was
that subtle and mysterious thing that I am calling Mind-
Power, and which is bound up with the will principle of
mind.

Mind-Power is an actual living force. It is the force that

makes plants growand animal bodies growand which
enables all living things to move and act. It is the force
which enables the growing mushroom to raise up the
slabs of paving stoneor causes the roots of a tree to
split open the great boulders, into the crevices of which
they have crept.

Mind-Power is not an abstraction or speculative nothing

it is an existent, living, mental, acting force, manifesting
sometimes with an appalling power, and sometimes with
a delicate, subtle touch that is almost imperceptible, but
which accomplishes its purpose.

In order to reach a clear conception of the universality of

Mind-Power, let us consider its manifestations as we see
them, unquestioned in the universe on the many planes
of life and activity. Beginning with the more familiar
instances of its operation and manifestation, let us then
proceed to delve still deeper until we reach instances not
so easily perceived; and then still further back until we
find it in places and in things that are generally regarded
as lacking in Mind-Power and life.

And, here let me say that I hold that life and Mind-Power
are always found in company with each otherthere is
some close relationship between the twothey are
probably twin-phases of the same thing, or else twin-
manifestations of the same underlying reality. There is no
life without mind and Mind-Powerand no Mind-Power, or
mind, without life. And, further, I claim that there is
nothing without life in the universenothing lifeless
there, or anywhere.

The universe is alive, and has mind and Mind-Power in

every part and particle of itself. This is not an original
idea of my own, of course,the leading scientific thinkers
admit it today, and the Hindu philosophers have known it
for fifty centuries. Do you doubt this? Then listen to these
authorities who ably express the thought of their scientific
schools.

Luther Burbank, that most wonderful man who has

revolutionized our conceptions of plant-life, and who has
practically held Plant-Life in the palm of his hand, says:
"All my investigations have led me away from the idea of
a dead material universe tossed about by various forces,
to that of a universe which is absolutely all force, life,
soul, thought, or whatever name we choose to call it.

Every atom, molecule, plant, animal or planet, is only an

aggregation of organized unit forces held in place by
stronger forces, thus holding them for a time latent,
though teeming with inconceivable power. All life on our
planet is, so to speak, just on the outer fringe of this
infinite ocean of force. The universe is not half dead, but
all alive."

Dr. Saleby, in his important scientific work, "Evolution:

the Master Key," goes even still further in his claim of a
living universe; and life accompanied by mind. He says,
among other things: "Life is potential in matter; life-
energy is not a thing unique and created at a particular
time in the past.

If evolution be true, living matter has been evolved by

natural processes from matter which is, apparently, not
alive. But if life is a potential in matter, it is a thousand
times more evident that mind is potential in life. The
evolutionist is impelled to believe that mind is potential in
matter. (I adopt that form of words for the moment, but
not without future criticism.) The microscopic cell, a
minute speck of matter that is to become man, has in it
the promise and germ of mind.

May we not then draw the inference that the elements of

mind are present in those chemical elementscarbon,
oxygen, hydrogen, nitrogen, sulphur, phosphorus,
sodium, potassium, chlorine that are found in the cell?
Not only must we do so, but we must go further, since we
know that each of these elements, and every other, is
built up out of one invariable unit, the electron, and we
must therefore assert that mind is potential in the unit of
matterthe electron itself."

Flammarion, the eminent French scientist, says: "The

universe is a dynamism. Life itself, from the most
rudimentary cell up to the most complicated organism, is
a special kind of movement, a movement determined and
organized by a directing force. Visible matter, which
stands to us at the present moment for the universe, and
which certain classic doctrines consider as the origin of all
thingsmovement, life, thoughtis only a word void of
meaning.

The universe is a great organism, controlled by a

dynamism of the psychical order. Mind gleams through its
every atom. There is mind in everything, not only in
human and animal life, but in plants, in minerals, in
space."
Prof. J. A. Fleming, in his work on "Waves, Air and
Aether," says: "In its ultimate essence energy may be
incomprehensible by us except as an exhibition of the
direct operation of that which we call mind and will."

Let us then follow the hint given by the scientistslet us

proceed to examine the evidences of the immanence of
life and Mind-Power in all of the things of the universe
things organic; things inorganic; and things beyond
organism, shape and formback into the very ether of
space itself. And in the search we shall find these
evidences everywherein all things.

Nowhere does life and Mind-Power escape us. Immanent

in all things manifesting in an infinite variety of forms,
degrees, and phases, we find these twin-principles. I
invite you to join in one of the most interesting and
fascinating explorations known to modern science.

We do not need any proof to demonstrate the existence

of life, mind and Mind-Power in man, or in the lower
animals. The activities resulting from its presence are in
constant evidence. And if we examine the plant kingdom
we will see manifestations of life, mind, and Mind-Power
there also.

Plants not only manifest "appetency," or "the instinctive

tendency on the part of low forms of organic life, to
perform certain acts necessary for their well-being,
particularly in the selection and absorption of the material
substances necessary for their support and nutriments";
not only "instinct" or "involuntary and unreasoning
prompting or impulse, and the response thereto";but
also, in certain cases, there appears mental action closely
akin to conscious choice and will. I refer you to the many
recent works on mind in plant-life for illustrations and
proofs of this statement.

And biology shows us that there is life, mind, and Mind-

Power inherent in the cells of which our bodies, blood and
the material of animal and plant life, is composed. These
cells are "little lives," and manifest mental power and
faculty. They perform their particular functions, and live,
grow, reproduce themselves, and act just as do the tiny
forms of animal life at the bottom of seathe latter being
but little more than single cells, or cell-groups. The
possession of memory on the part of the cells of organic
matter is an accepted scientific fact.

At this point the orthodox and conservative scientist

usually stops, drawing a line between "organic" and
"inorganic" matter. But the daring minds of advanced
scientists of today have brushed aside the dividing line,
and have moved to a position where they meet the Hindu
philosophers and the occultists, and now admit and teach
that life, mind and Mind-Power invade the "inorganic"
world to its utmost limits, and that universe is indeed
alive and possesses Mind.

Some of the lower forms of "organic" life, so-called,

possess no organs, and are but masses of jelly-like
matter without signs of even rudimentary organsand
yet these life-forms show evidences of desire, choice, and
will. And Science has admitted the existence of life and
mind in the crystals, the latter "growing" in a manner
showing vital and selective energy, and even rudimentary
sex.

More than this, the metals and minerals, under scientific

tests, have shown "responses" that are similar to the
same action in organic lifeshowing life and rudimentary
sensation, the latter of course being a manifestation of
mind. Some of the cold, careful scientific records read like
fairy tales to those not familiar with the wonderful
achievements of recent science. I wish that I had the time
and space to recount these testsbut I must hasten on.

Enough to say that in mineral and metallic forms there

has been found "response" indicating the existence of
"sensation '' in varying degrees; and that in the
crystallization of minerals and metals there has been
evidenced the action of the same instinctive mental-life
energy which as "appetency or instinct" builds up the
bodies of living organic forms.

If you wonder at thisthink of the miracle which is

performed every second by plants absorbing the minerals
of the earth, which are then converted into living plant-
cells; then we eat the plants and convert the plant-cells
into animal-cells which serve as the basis of our blood,
muscles, organs, and even our brains. In fact, every
particle of organic substance was evolved in this way.
Think over this and you will see that Nature is One in her
essence, and that she is alive and possesses Mind-Power.

But we do not stop even at this advanced point. Minerals

and all forms of matter are composed of infinitesimal
atoms, or particles. The particles combine by reason of
some inherent "attraction" existing between certain of
them, known as "chemical affinity," etc. Chemical affinity
is a peculiar thingit manifests in likes and dislikes, loves
and hates; it is impossible to study these manifestations
without recognizing an elementary manifestation of "like
and dislike""love and hate."

You think that this is far fetched, do you? Well, listen to

these words from some of the leading scientists about this
power to receive sensations, and power to respond to the
same, and maybe you will change your mind.

Haeckel, the great German scientist, holds that the atoms

of which matter is composed may "receive sensations,"
and "respond to sensations." He dwells upon this fact in
his latest works ''The Riddle of the Universe," and "The
Wonders of Life," and writes as follows regarding
"sensation in the inorganic world": "I cannot imagine,"
Haeckel says, "the simplest chemical and physical
process, without attributing the movements of the
material particles to unconscious sensation." He also says,
in another place: "The idea of chemical affinity consists in
the fact that the various chemical elements perceive the
qualitative differences in other elementsexperience
'pleasure' or 'revulsion' at contact with them, and execute
specific movements on this ground." He adds, later, that
the "sensations" and "responses" in plant and animal life
are "connected by a long series of evolutionary stages
with the simpler forms of sensation that we find in the
inorganic elements and that reveal themselves in
chemical affinity."
Nageli, another scientist, says: "If the molecules possess
something that is related, however distantly, to sensation,
it must be comfortable to be able to follow their
attractions and repulsions; uncomfortable when they are
forced to do otherwise," And so you see that Science now
is preparing to admit elementary life and Mind-Power in
the atoms and particles of matter.

But we have not as yet reached the utmost, limit of

scientific investigation regarding the presence of mind in
the universe. "Further than the atoms!" you may ask.
Yes, further than the atoms! What is true regarding the
atoms is true of the ions or electrons of which they are
composedthese tinier particles are attracted and
repelled; form groups and combinations which regulate
the kind of atom produced; and manifest the same kind of
"affinity" that is noticeable in the atoms.

And more than thisthese particles, as well as all forms

of physical energy, are believed to emerge from the
ether, that subtle, tenuous, universal substance, which,
although unseen, and intangible, is held to exist in order
to account for the phenomena of the universe. If there is
Mind in the particles that emerge from the Ether, is it too
much to claim that there must be Mind in the Ether itself?
Is this preposterous? Not so! Listen to the words of the
following scientific authorities on the subject:

Flammarion says: "Mind gleams in every atom. There is

mind in everything, not only in human and animal life, but
in plants, in minerals in space!"
Cope says: "The basis of life and mind lies back of the
atoms, and may be found in the universal ether."
Hemstreet says: "Mind in the ether is no more unnatural
than mind in flesh and blood." Stockwell says: ''The ether
is coming to be apprehended as an immaterial, super-
physical substance, filling all space, carrying in its infinite,
throbbing bosom the specks of aggregated dynamic force
called worlds. It embodies the ultimate spiritual principle
and represents the unity of those forces and energies
from which spring, as their source, all phenomena,
physical, mental and spiritual, as they are known to
man."

Dolbear says: "Possibly the ether may be the medium

through which mind and matter react. Out of the ether
could emerge, under proper circumstances, other
phenomena, such as life, or mind, or whatever may be in
the substratum." And, so, we have the best of authority
to support the inevitable conclusion that there must be
Mind-Power even in the ether.

For my own part, I go still further, and for several years

back have been claiming that the Ether and the Universal
Mind-Power Principle are one and the same thingthat is,
that that theoretical something that science has called
"the Ether," is in reality the Universal Mind-Power
Principle from which all manifestations of activities
emergethe Universal Mental Dynamo!

I cannot prove this, of coursebut it is logical. But my

argument does not depend even upon thisfor admit that
there is Mind-Power in the ether, and my case is won.
And in the ether it must be, even if the ether is not but
another name for it. For if Mind-Power is not in the ether,
from whence does it come into the particles of matter,
and in matter itself, organic and inorganic?

Resting the consideration for a moment, let me say that

with mind as reason, intellect, etc., I have nothing to do
in this book, for this is a consideration of the dynamic
phase of mindthe Power phase Mind-Power, or
Dynamic Mentation. I am trying to show you that Mind-
Power exists everywhere, and is manifest in every activity
of the universe. "In every activity of the universe!" you
say; "surely you do not include physical activity and
energy such as natural forces etc.!"

Yes, I do mean just that! "How can that be?" you ask,
"What has Mind-Power to do with electricity, light, heat,
magnetism, gravitation, etc.?" It has everything to do
with them, in my opinion. I will explain it to you in a few
words, for I cannot go into this subject at length in this
book, but must hasten on to the other parts of my
subject.

Here it is in a nut-shell: All the forms of natural physical

energy, or forces, known as light, heat, electricity,
magnetism, etc., are held by science to be forms of
energy arising from the vibration of the particles of
matter. Now what causes the vibration?

Motion of the particles, of course! And what causes the

particles to move? Just this, the attraction and repulsion
existing between them! And what causes the particles to
exhibit this attraction and repulsion toward each other?
Now here is where we get to the heart of the matter;
listen well! We have seen that the particles are attracted
to, or repelled by, each otherin the matter of "likes and
dislikes"; "love and hates"; or "pleasure or revulsion"; or
"comfortable and uncomfortable experiences related,
however distant, to sensation," etc.

And these attractions and repulsions are held to result

from "capacity to experience sensations" and the power
to "respond to sensations." And both the power to receive
and experience "sensations," and to respond thereto, are
manifestations of mentality, which Haeckel has compared
to "desire" and "will." And if mentality is the cause of the
sensations and of the response there; and the latter are
the causes of the attractions and repulsions; and the
latter are the causes of the motion, to and fro, of the
particles of matter; and the latter, in turn is the cause of
the vibrations; and the vibrations are the causes of the
manifestations of light, heat, electricity, magnetism, etc.,
then am I not justified in claiming that mind and Mind-
Power are the motive-force of all physical energy?

And, am I not justified in postulating the existence of a

universal mental dynamic principle? I tell you, friends,
that the future will show that this dynamic mental
principle is the source of energynot energy the source
of mind. I know that this is revolutionary, but I believe
that it will meet the requirements of the future. I have
been preaching this thing for several years nowand
many have been the smiles; the jeers; and the sneers.

But, from the beginning, I have felt a keen appreciation of

the words of Galvini, when he said, bitterly: "I am
attacked by two very opposite sectsthe Scientists and
the Know-Nothings; both laugh at me, calling me the
Frog's Dancing Master; but I know that I have discovered
one of the greatest forces in nature."

And, now, in conclusion, I must ask you to form a mental

picture of this great universal dynamic mental principle;
pervading all space; immanent in all things; and
manifesting in an infinite variety of forms, degrees and
phases. We can think of it only by means of symbols. Let
us then consider it as a great living, throbbing, pulsating,
mentating OCEAN of Dynamic Mind-Power. In the depths
of that Ocean of Mind-Power there is quiet, and calm and
peacethe embodiment of latent power, and potential
energy. On its surface are ripples, waves, great
movements of energy, currents, whirlpools, eddies
phases of fierce tempest alternating with phases of calm
and quiet.

And from the depths of that Ocean of Mind-Power, all

mental and physical Power emergesand to its bosom all
must return. And in that ocean there is an infinite store of
energy, from which may be drawn that which the human
centers of consciousness and power require, when they
learn the secret.

This Ocean of Mind-Power is our only source of dynamic

energybut we have at our disposal as much of its force
as we can carry off over our channels of supply. It is the
use of this power that we call Dynamic Mentation.

Now, do you understand what I mean by the Universal

Principle of Dynamic Mind-Powerthis Universal Mental-
Dynamo!
Several years ago I told a friend of this conception, and
after he had listened to me attentively and with interest,
he reflected a few moments, and then suddenly asked:
''But where do I come in?''

And that is the question that many of you are asking now,
no doubt. Well, while here I cannot dip into metaphysics
or philosophical speculation, or even into my favorite
occult sources, I will say that each of you is a CENTRE OF
POWER in that Ocean of Dynamic Mind-Power and each
"I" is a master of the power. You have the Whole Thing
back of youand you are free to draw upon it for all that
your channel will carry to you. And you are allowed to
enlarge your channel. That is enough for this timemore
will follow as we proceed.
The Nature of Mind-Power

At this point I am confronted with the question that

naturally arises when one begins to consider an unfamiliar
object, subject, or principlethe question of: "What is it?"
"What is Mind-Power" is a difficult question to answer, for
it implies a knowledge of the thing "in-itself," apart from
its activities and manifestations.

And this "thing-in-selfness" is something that the candid,

scientific thinker admits is beyond the range of his
thought and knowledge. Any attempt to answer such a
question must involve one in a maze of metaphysical and
philosophical speculation regarding something with is by
nature unknowable.

And so I may as well frankly state here that I do not

purpose "guessing" at the "thing-in-itselfness" of Mind-
Power. For, at the best, any attempt at an answer would
be merely a guessfor I do not know, neither do I know
anyone else who knows!

I am acquainted with the numerous speculations of the

ancient and modern philosophers and metaphysicians on
the subjectI have read and studied them, and have
rejected them as mere theories unsupported by facts.

And I have made and rejected a dozen or more theories

of my own on the subjectall vague, foolish speculations.
I have studied the best of what has been written and
thought regarding this "thing-in-itselfness" of mind and
Mind-Power, so you see my ignorance is not the
ignorance that comes from lack of thought, or lack of
acquaintance with the thoughts of othersbut is rather
the ignorance that comes as the result of much thought,
and much study of the thoughts of othersthe ignorance
that is only realized through knowledge.

Regarding these ultimate questions, the best thinkers

freely confess their ignorance knowing that, as Nordau
has said, they "have plucked that supremest fruit of the
Tree of Knowledgethe consciousness of our ignorance."
Like Pyrrhon, some twenty-five centuries ago, they say
"Uden horizo""I do not decide."

We do not know "things-in-themselves"we cannot know

them. If we knew the ultimate truths regarding the tiniest
and most insignificant thing in the universe, we would
know everything that is for that tiniest thing is
connected with, and related to everything in the universe,
and that which underlies the universeand to know the
"thing-in-itself" of anything would be to know the great
"Thing-in-Itself" of The All.

All that we can do is to know and consider things by what

they do; and how they act; and through their
manifestations and activities; and the results and effects
of the same rather than by what they are in the
abstract, or apart from their activities, manifestations,
and the phenomena proceeding from them.
Apart from their activities, manifestations and
phenomena, things are but abstract no-things so far as
our understanding is concernedairy "words" coined by
the metaphysicians and philosophers in order to provide
food for speculation, argument, and dispute without end.
And we may as well admit the fact that all consideration
of ultimate thingsthings-in-themselvesinevitably leads
us to the conclusion that the only real Thing-in-Itself is a
SOMETHING, underlying all things and yet a No-Thing,
and which transcends all of our experience, knowledge,
reason, thought, and even imagination. And therein lies
the folly of attempting to tell "just what" anything is.

In view of the facts mentioned, and which are held to be

correct by the world's best thinkers, how much saner is it
to devote our attention to the consideration of things as
known through their activities, manifestations, and
phenomenaknowing them by what they do, and how
they act; by the laws and principles of the activities and
operations; rather than by speculations concerning their
nature as abstract thing-in-themselves.

This is the method of modern Science, as compared with

those of speculative philosophy and metaphysics. But, "a
little learning is a dangerous thing"; and "fools rush in
where angels fear to tread." And so we shall never be at a
loss for ingenious theories and "solutions" of ultimate
problems.

We have among as some who glibly inform us that they

know "just what Mind is!" Such add to the gaiety of the
nations, and therefore are useful and interesting. Did you
ever hear of the youth at college, who when asked by his
professor: "What is electricity?" answered "Well, sir, I did
know, but I have forgotten!" The professor answered,
dryly: "Now, isn't that too bad! Here is the only person in
the world who ever knew just what electricity isand he
has forgotten! What a loss to the race!''

Why do we not have courage enough to leave off this

making of the speculative soap-bubbles with which we
have been amusing ourselves, and learn to answer
honestly, "I do not know!" or, at least like modern
Science, learn to frankly state: Here our knowledge of the
subject ends; tomorrow we may know more, but
sufficient for the day is the knowledge thereofand an
inch of knowledge of facts is worth a mile of unsupported
speculation and theory.

As Thomas L. Harris has said: "The theorist who dreams a

rainbow dream, and calls hypothesis 'philosophy,' at best
is but a paper financier who palms his specious promises
for gold facts are the basis of philosophy; philosophy, the
harmony of facts, seen in their right relation."

And, now, having confessed your ignorance and mine, let

us proceed to a consideration of Mind-Power as known by
its activities.

In the first place, let me say that I do not hold that Mind-
Power is identical with mind. Rather does it seem to me to
be correlated to mind, particularly in the operation of
mind known as desire, will, and imagination.
If you like, we may consider it to be the acting aspect of
mind. Mind has three aspects the aspect of being, or
substance; the aspect of thought, with the subdivisions of
reason, feeling, emotion, desire, will, etc., on both
conscious and subconscious planes; and third, the aspect
of ACTING. And it is in this aspect of action that mind is
known as Mind-Power.

While it is extremely likely that there is a certain

employment and manifestation of Mind-Power in the
ordinary processes of reasoning, intellectual effort, etc.,
still Mind-Power seems to be more closely connected with
the more elementary phase of mentation, such as feeling,
emotion, and particularly desire and will.

We know that it is possessed by the lower forms of animal

and plant life; even the inorganic forms; all of which
existed and employed the force before intellect and
reason manifested itself in man. And so I would impress
upon you that while Mind-Power may be called into
operation by, and still more certainly may be directed by
the intellectstill you must not make the mistake of
identifying it with that phase of mind or attributing it
solely to creatures possessing the same. It is a far more
elementary and basic force, as you have seen in the
preceding chapter.

Indeed, in order that you may understand the operations

of Mind-Power you may as well get into the habit of
considering it as correlated to that which we call WILL (as
distinguished from intellect and reason).
By "will" I do not mean that phase or faculty of the mind
which decides, determines, or choosesalthough this
customary use of the term is quite correct as applied to
one phase of will. This deciding, choosing, determining
faculty is one of the attributes of intellect and Self-
consciousness superimposed upon the elemental will in
the direction of guiding, directing, turning and restraining
it is the Ego at the wheel, directing the Ship of Life by
the Chart of Reason, the motive-power being will, or
Mind-Power.

Choice in the lower forms of life and activity simply means

yielding to the strongest desire, or aggregate of strongest
desires, or average of strongest desires.

No, I did not mean will in the above sense, but in the
more elementary sense of the termthe original sense,
for the word is derived from the root meaning "to wish; to
desire strongly." And, in this elementary sense, the word
"will" is used to designate that primitive, original,
universal mental principle in life, which manifests in
desire for action, and in the response to that desire. In
this sense will may be considered as Desire-Will, both
being held to be phases of the same thingor rather the
two poles of the same thing.

The desire-pole of this Desire-Will is connected with that

which we call emotion, feeling, etc., which arouses it into
action. The will-pole of this Desire-Will is connected with
that principle of mental activity which we are considering
under the name of Mind-Powerthe dynamic aspect of
mind. I ask that you re-read this paragraph, that you may
fix this idea firmly in your mind, for upon it depends the
correct understanding of much that I shall have to say in
this work.

In Desire we find the first step toward Dynamic

Mentation. Desire precedes action of will which releases
the dynamic force of the mindthe Mind-Power. Desire is
the coiling up the steel-spring of Willthere is always a
state of "tension" about desirea state of "coiled-up
energy" caused by "feeling," "emotion" or similar state
which has been aroused by the sight of, or memory of, or
thought of, some attractive object. The "feeling" inspired
by the attractive object coils up the spring of desire, and
this "coiled-up" energy supplies the "motive-power of the
will.

But, remember this, some desires are acted upon, while

others are rejectedneither men nor things act upon
every desire. There is the other pole of the Desire-Will
which must be called into actionand this leads us to a
consideration of the matter of choice, determination, or
decision, which is so often expressed by the term "Will,"
as I said a little further back.

This choosing or determining phase of will, is little more

than an empty name or term, so far as is concerned the
relation between desire and will action in the cases of
things and creatures lower in the scale than man. For in
these cases this choice, determination, or decision is
based entirely upon the degree of "feeling," or the degree
of attractiveness of the objects presenting themselves to
the attention the strongest feeling, attraction, or
motive-interest winning the day. (Fear is one of the
strongest feelings influencing desire, and acts usually as a
neutralizer of other feelings and desires, and is most
potent as a motive influencing choice or decisionin fact,
one is justified in regarding fear as the negative form of
desire, being really a "desire-not-to.")

With the advent of reason, and intellect, particularly when

the self-conscious ego appears, new elements are
introduced, by reason of which man is enabled to
deliberate and weigh motives, desires, feelings, emotions,
etc., and thus the will of man is held to contain elements
lacking in the general principle of will.

But the aspect of will with which we are much concerned

is the aspect of actionthe will-pole of Desire-Will.

Just where desire passes into will is impossible to decide

the chances are that they blend into each other. But
this we do know, that "something happens" at a certain
stage of the mental operation, whereby the attention of
the thing, or ego, passes from the pole of desire to the
pole of will and then, one of two things happens, i.e.,

(1) either the "coiled-up" spring of desire is released by

the will, and the energy of desire is transmuted into the
energy of will, which thus releases the Mind-Power or
dynamic quality of mind into action; or else,
(2) the will refuses to be aroused, and desire slowly
uncoils her spring, and the tension is relieved, gradually
or at once. The will may be cultivated and developed so
as to refuse to release the spring of desire into action
and in this inhibiting quality lies much of that which is
called "strength of will" it often requires more will not to
do, than to do.

The aspect of "action" is the true dynamic quality of will.

And with action all will is intimately and inseparably
connected. As Prof. Halleck says: "Will concerns itself with
action. The student must keep that fact before him, no
matter how complex the matter seems." Action is the
"inner meaning" and reason of the will.

And it is with this phase that we are concerned in the

present work. Action is the essential aspect of Mind-Power
the latter exists for the purpose of Acting. It is the
essence of activity.

And so you will see that this "universal dynamic mental

principle"which I have called "Mind-Power," is not that
phase of mind which manifests as intellectual, reasoning
processes, but is that phase of mind which is aroused by
desire-willand which ACTS. It is manifest in the universe
among forms of life below the plane of reason, as well as
among those on that plane, and therefore precedes
Reason in evolution.

It also manifests along unconscious and automatic lines,

and precedes the self-conscious stage of man. It
represents an elementary, primitive, fundamental,
dynamic mental force; and may be thought of as a raw,
crude, undeveloped force: manifesting along the lines of
instinctive action or appetency, rather than along the
lines of intellect, reason, or the higher cognitive faculties.
It is something far more elemental and basic than
intellect. It is more nearly akin to the elemental life forces
which we personify under the name of "Nature."

"Whether or not that which we know as reason or intellect

were evolved from an elemental Mind-Stuff; or whether
these higher forms of mentality are something of an
entirely higher and distinct nature; or whether, as the
occultists hold, intelligence is the result of the influence of
a Spiritual Ego (something distinct from mind) upon an
elementary Mind-Stuffthese are questions belonging to
other phases of the general subject of Being, with which
we have nothing to do in the consideration of the subject
before us.

I have my own opinions and beliefs on these points, and

so have each of youwe may differ regarding the same,
but may still be able to examine the subject before us as
co-workers, in spite of our lack of agreement regarding
questions of philosophy, metaphysics, or religion. We are
dealing with a natural forcea universal energynow and
here, and should examine and study its principles just as
we would were it electricity, magnetism, heat or light that
we were studying.

I am inviting you to a scientific study, not a metaphysical

or philosophical speculation, doctrine or theory. These
latter things have their own good placesbut they have
no place here at this time.
Mentative Induction

As wonderful as is the manifestation of Mind-Power within

the limits of the form of the thing, cell, plant, animal, or
person, and which produces the effects known as local
action, movement, etc., there is still a greater wonder to
be witnessed in the manifestation of the same power
beyond the limits of the personality or form in which it
originates.

And it is to this manifestation of Mind-Power that I am

about to apply the term "Telementation."

I may as well explain my terms at this place and time. In

the first place I use the term "Mentation," in the sense of
"Mental activity"; the term being derived from the Latin
word mentis, meaning "the mind"; and the suffix "ation";
meaning "action." So "Mentation" means "mental
activity." From Mentation we derive Mentative, or
"relating to mental activity"; Mentate, or "to manifest
mental activity"; etc., etc.

From Mentation, also, I derive the term, "Telementation,"

which so far as I know, was originally coined by me
several years ago. The word is derived from the Greek
word, tele, meaning "far off"; and the word "mentation."
above explained. "Telementation" means "mental activity
at a distance," or mentation exerted over space," or
"long-range mental influence," etc.
I have been led to the coining of this new term designed
to take the place of "telepathy, '' for the reason that the
latter term is improper and misleading. "Telepathy,"
according to its root-words, really means "to suffer at a
distance," or the "feeling of the pain of another," the
suffix "pathy," being derived from the Greek word
meaning "to suffer."

It may be used properly in connection with the

sympathetic transference of pain, or disease, or similar
mental state, but its use otherwise is improper. It is being
discarded by the best scientific authorities, who prefer the
term "Thought Transference," etc. I have thought it
advisable to use the term "telementation" in this
connection, believing that it meets the requirements of
the case better than any other term of which I have any
knowledge. I expect it to come into general use before
long.

And now about the transference of mental states from

one thing or person to another. I shall not attempt to go
into a discussion of the phenomena of Thought-
Transference in this work, for the reason that it is too well
established, and too generally known to require an
argument in its favor from me. To thousands of careful
investigators it is an established fact, and anyone who will
take the time and trouble to conduct the experiments
may reproduce the phenomena to his own satisfaction.

Moreover there are instances of telementation arising in

the everyday life of nearly every person, such instances
being of the spontaneous order, that is, not having been
expected or sought after. Those who are desirous of
obtaining "proofs" of telementation, beyond their own
personal experiences, are referred to the records of the
English Society for Psychical Research, which contain the
carefully noted reports of many very interesting cases
which have been conducted by the society under the most
careful supervision and scientific requirements.

The circulation of Mind-Power is as real a natural

phenomenon as the circulation of air, water, or the blood.

There have been many theories advanced to account for

telementation, and there has been much talk of "two-
minds," "dual-mentality," etc., in this connection. In this
work I shall have very little, if anything, to say regarding
man's "two-minds."

I, of course, am fully conversant with the subject of the

sub-conscious and super-conscious regions of the Mind,
but I find this principle of telementation to have its roots
still further back in the scale of evolutionback before
"consciousness" as we know it, existed in the created
forms of matter or lifeback to the plane of "mind in
inorganic matter"and therefore, I shall not attempt to
urge any "two-mind" theories to account for it. In fact, I
believe that the mind of man is a far more complex thing
than a "dual-mind" combinationthere are many more
planes and regions of mind than the "objective" and
"subjective" minds of the "dual-mind" authorities.
I find the basis for the theory of telementation far back in
the scalein fact at the lowest extreme of the scale of
things. I find it in the atoms, or in the particles of which
the atoms are composed. In the first chapter of this work
I called your attention to the manifestation of Mind-Power
among the atoms and particles of matter, which was
evidenced by action, motion, and movements resulting
from "attraction and repulsion" of these atoms and
particles.

In other words I showed that physical forces were

produced by the motions of the particles, or vibrations of
the atoms, which arose from states of like and dislike;
love and hate; attraction and repulsion; pleasure and
pain; among these tiny particles of matter. And it is here
that the elementary principle of telementation is
noticeablehere is where it may be seen in full primitive
force and operation.

If you will think for a moment, you will see that the
motions of the atoms are two-fold, viz,

1) the voluntary motion of the atom toward the other

atom to which it is attracted by chemical affinity; and

(2) the movement of the atom occasioned by the

"attractive force" exerted by the other atom, in the same
manner that a magnet "draws" the needle to it.

Haeckel has told us that there is the voluntary movement

of the atom itself, in response to the "desire" awakened in
it by the attractionhow does it become aware of the
presence of the other atom unless something passes
between them?

And that something must be in the nature of a mentative

current, for there is nothing else to pass, because all
other forms of energy being produced by vibrations of the
atoms arising from mental states, the Mind-Power must
precede the physical energies, and must be the
"something that passes between" the two atoms.

Feeling the presence of the other atom, the first atom

moves towards its affinity, voluntarily, and just as you
move your arm or walkthe atom probably exerting a
push upon the ether which must be to the atom or
particle what the air is to the wing of the bird, or the
water to the fin of the fish.

But there is another cause of motion, as we have seen

the mutual pull of the attracting atoms.

And what manner or kind of energy is it that thus "draws"

or "pulls" the other atom? It cannot be electricity, or
magnetism, for those forces, as we have seen, are
produced by a rate of vibration occasioned by the Mind-
Power in the atoms themselvestherefore we must go
back to the antecedent force, which is Mind-Power, and
attribute to it the drawing or pulling force which moves
the atoms toward each other.

That this attracting or pulling force is in operation

between the particles of matter, there can be no doubt.
No two atoms of matter are in absolute touch with each
otherthere is always a distance between thema space
which thus separates themwhich never can be traversed
or overcome. There seems to be an individuality in these
tiny particles which, although allowing them to form
combinations, nevertheless prevents absolute, blending or
amalgamation.

There is always a "keep your distance," or "thus far and

no further" principle in Nature which holds every particle
of matter individual and alone. Every ion, electron, atom,
and molecule of matter is alone, and separated even from
its closest affinity by a "touch me not" circle of influence,
which is also mentative in its nature, in my opinion.

Even the hardest diamond or piece of steel, is composed

of molecules close together but yet separated by this
circle of influence; and every molecule is composed of
several atoms between which the same law operates; and
every atom is composed of many ions or electrons, which
have distances between them.

So true is Nature in her proportions and laws, that

scientists assert that in the hundreds of ions of which the
tiniest atom is composed (and which atom is invisible to
the sight by reason of its smallness) there is a "distance
between" observed and maintained by these particles,
which bears the same proportion to their sizes that the
distance between the planets of our solar system bears to
their particular sizesin other words, that the ions
composing an atom are akin to a minute solar system,
each ion being attracted to the other, and yet "kept at its
distance," the combined pull and push of the desire and
the "keep off," respectively, tending to cause them to
circle round and round each other.

And what is the force that traverses the space across

which the particles themselves cannot travel? It is not
electricity or magnetism, for those forces are but the
results of these circling and vibrations, and not their
causeand moreover science has not discovered
electricity or magnetism between the atoms. And what
holds the atoms and molecules of matter together, or
rather in proximitywhat causes their propinquity?

Science answers: chemical affinity, and cohesion! But

these terms are merely names, and science does not
explain the nature of the force employed,but it knows
that it is not electricity or magnetism, or any other known
physical force. I answer: It is Mind-Power exerted over
the intervening spaces by Telementation that attracts and
holds these atoms and molecules in their places, and yet
keeps them "at their distance." Mind-Power, the existence
of which in the atoms was postulated by Haeckel, and
which always has been taught by the occultists.

And, so finding that telementation exists in the

elementary forms of substance and physical things, I am
justified in looking for its presence and manifestation from
that point of the scale upward.

And I believe that the vibrations of mental states,

feelings, desires, etc., are transmitted from one mind to
another by telementation, arousing similar states,
feelings, desires, etc., in the receiving mind, along the
lines of what we call "induction" in physical science. But
before considering induction, I would ask you to consider
the following quotation from Flammarion, the eminent
French scientist, who says:

"We sum up, therefore, our preceding observations by the

conclusion that one mind can act at a distance upon
another, without the habitual medium of words, or any
other visible means of communication. It appears to us
altogether unreasonable to reject this conclusion if we
accept the facts. This conclusion will be abundantly
demonstrated.

There is nothing unscientific, nothing romantic in

admitting that an idea can influence a brain from a
distance. The action of one human being upon another,
from a distance, is a scientific fact; it is as certain as the
existence of Paris, of Napoleon, of Oxygen, or of Sirius."
He further states: "There can be no doubt that our
psychical force creates a movement in the ether, which
transmits itself afar like all movements of ether, and
becomes perceptible to brains in harmony with our own.

The transformation of a psychic action into an ethereal

movement, and the reverse, may be analogous to what
takes place on a telephone, where the receptive plate,
which is identical with the plate at the other end,
reconstructs the sonorous movement transmitted, not by
means of sound, but by electricity.

As I have said, I account for the transference of mental

states, etc., by the theory of "Mentative Induction," which
I believe to be the theory more fully meeting the
requirements of the case than any of the "dual-mind'' or
similar hypotheses. The term "Mentative Induction" will
be readily understood by those familiar with the
phenomena of electricity.

The word "induction" comes from the word "induce,"

which means "to influence." In electrical science the word
induction is used in the sense of "the process whereby
one body possessing magnetic or electrical properties
reproduces that property in another body without direct
contact."

In text-books on physics a simple experiment is often

given students to illustrate magnetic induction, as follows:
A magnet is so placed that its poles project over the edge
of a table upon which it rests. An iron nail, or steel
needle, is held a little distance below the magnet so that
it will not actually touch the latter but will be near enough
to be magnetized by "induction," that is, without direct
contact.

The nail, or needle, will have an induced property of

magnetism produced by the current from the magnet,
and will support another nail, or needle, by direct contact.
This induced magnetism renders the nail, or needle, a
magnet, possessing all the properties of the original
magnet, so long as the current flows.

And, just as a magnet may communicate its properties by

induction so may an electrified body communicate
electrical states in another body without actual contact.
The text-books are full of examples to illustrate this law.
The theory accepted by Science is that the induction is
the action of the electrical current through the ether, by
waves of vibration.

And I hold that just as the vibratory-waves of magnetism

and electricity pass through the ether and produce similar
properties in other bodies by means of induction, so do
the vibratory waves of Mind-Power, from one mind, pass
through the ether, and by induction set up similar mental
states in the minds of other persons within the "field of
induction."

I hold that just as the "excitement" of the particles of

matter ("excitement" being merely "aroused activity")
may manifest an energy that may be transmitted to
another object, removed in space from the first, and then
may arouse by induction a similar state of "excitement" in
the particles of the second objectso may the
"excitement" of the mind among the brain cells of the
animal or person be transmitted by telementation to
another animal or person in whom, by mentative
induction, a similar state of excitement is generated or
induced.

I hold that there is the closest possible relationship

between motive energy and emotive energyin fact, that
both are forms of the same thing. I shall not attempt to
go into details regarding telementation or mentative
induction at this place, for the reason that I shall bring
out the principle in detail, from time to time, by pointing
out the manifestations and activities of these principles.
But I wish you to fix in your mind the elementary
principles of Mind-Power in its phases of telementation or
"long-distance effect," and of mentative induction, or the
process by which "like begets like" on the mental plane as
on the physical.

The machinery of the mentative processes and activities

being hidden from physical sight, we may understand
these processes and activities better by using the
illustration of corresponding physical processes and
activitiesparticularly when the correspondences are
more than mere resemblances, being operations of the
same underlying natural laws.

For this reason, the illustration or symbol of wireless-

telegraphy will help us to understand telementation; and
electrical or magnetic induction will help us to understand
the phenomena of mentative induction.

And, now let us pass on to a consideration of the activities

and manifestations of Mind-Power, in its phases of
telementation and mentative induction, in living
creatures, beginning with the lower animals.
Mental Magic in Animal Life

have spoken of the manifestation of Mind-Power among

the atoms and particles of matter, whereby the tiny
corpuscles become aware of each other's proximity, and
whereby they move voluntarily in response to the desire
aroused by the attraction or affinity of the other atoms;
and whereby they also exert a pull or drawing power on
the other atoms, and respond to the same attracting force
of the other particle. Ascending the scale, we find the
crystals building up their forms by drawing material from
the fluids in which they are immersed, and there building
upon a set pattern and style, as truly as does the builder
among the animals or among men.

Passing on to the low forms of animal life, we find tiny

life-forms in the slime of the ocean-bed, which are
apparently no more than tiny drops of glue-cells without a
nucleuswhich nevertheless perform the functions of all
organic forms, being born, taking nutrition, assimilating,
eliminating, growing old, and finally dying, after
reproducing their kind by growth and division. But, the
point that most concerns us is that although these
creatures have no senses, or even rudimentary sense
organs, they are aware of the approach of other
creatures, and of their food. In some way they become
"aware" of these thingshow, man does not know.
Moreover they are possessed of the power of motion, and
exert their will in the direction of moving from place to
place. Some of these forms of life, when viewed under
even a strong microscope are seen to move by gliding
from place to place, apparently at will, and with no
perceptible employment of organs of motion such as
false-feet, fins, etc. They seem simply to move by pure
will. How do they do this? How do they become aware of
the approach of other creatures, without sense-organs, or
the rudiments of the same? It seems that mentation and
telementation are manifested here.

Rising higher in the scale, we find many insects seemingly

endowed with the faculty of becoming aware of the
presence of other insects at distances so great as to
render the ordinary senses of no avail. Students of ant-
life relate many remarkable instances of this kind. Ants at
a distance seem to be able to communicate with their
fellows, summoning assistance, and directing the
movements of ant-armies.

A professor in an American university has related that

upon one occasion he met with an instance of
telementation on the part of a colony of ants. He stated
that he had placed a breeding cage of ants inside of a
stone house, the latter having walls sixteen inches thick,
with no windows and but one door, the latter being so
sealed and protected that it was impossible for even a
tiny ant to enter its crevices. When approaching this
house for the purpose of studying the progress of his ant
colony, he would notice that other ants had collected on
the outside of the walls, and were running about trying to
get through the stone blocks.

Then he tried the experiment of moving his ant-cage from

one part of the house to another first placing it beside
one wall, and then another, and so on, trying all positions
and places. In each case, after each change, when he
would emerge from the house he would find the outside
ants grouped on the stone wall as near to the inside ants
as possible, changing their position from side to side
according to the position of the ant-cage inside of the
house.

Many other instances of the possession of the power of

telementation on the part of ants have been noted.

Another authority relates that a pair of foreign moths

were brought to England. There were no other moths of
that kind in the country. One of them, the male, escaped
in a part of England many miles distant from the place to
which the remaining moth, the female, was taken.

The female moth was placed in a tiny cage for security,

and then set out-of-doors during the night. In the
morning, much to the entomologist's surprise, he found
the male moth clinging to the tiny cage which contained
the female.

It was the same male, undoubtedly, for in size, coloring,

appearance, etc., it corresponded exactly; besides which
there was not another moth of that particular species
known to be in England. Similar experiments have been
conducted with insects, and there is held to be ample
grounds for believing that insects attract their mates by
means of some mental power beyond the range of the
ordinary senses.

Schools of fish seem to have some method of

instantaneous communication between the individual
fishes composing them, for the entire school moves from
side to side, turning sharply, etc., as if it were possessed
of but a single mind. Some scientists have held that many
of the lower animals who live in groups, schools, etc.,
have mental relations similar to those of the colonies of
cells which seem to have a common mind.

There is undoubtedly communication over distance of the

cells of the blood in animals, and the phenomenon of the
school of fish, just noted, may be analogousat any rate,
there is some sort of distant mental communication
between the individual fishes. The same phenomenon is
noted among flocks of birds, as many know who have
witnessed the flights of large numbers of birds of different
kinds.
Wild animals undoubtedly have some subtle sense
whereby they find each other when separated by long
distances. The return of cats and dogs who have been
carried miles from homeand the return of birds to their
original places, after their migrations, may have a similar
explanation there may be subtle vibrations from places,
people, and objects, which the animals sense at a
distance.

That animals exert a mental control over their fellows by

some form of manifestation of Mind-Power, there seems
to be but little doubt among those familiar with the ways
of animals, particularly of wild animals. There is a
manifestation of something besides physical strength and
prowess on the part of the animalthere is a mental
something displayed!

A.E. McFarlane, in a recent magazine article on the

subject of "Bad Animals," says: "Put two male baboons
into the same cage, and they will open their mouths,
show all their teeth, and 'blow' at each other. But one of
them, even though he may possess the uglier dentition,
will blow with a difference, with an inward shakiness that
marks him for the underdog at once. No test of battle is
needed at all. It is the same with the big cats. Put two, or
four, or a dozen lions in together, and they also, probably
without a single contest, will soon discover which one of
them possesses the mettle of the master. Thereafter, he
takes the choice of the meat; if he chooses, the rest shall
not even begin to eat until he has finished; he goes first
to the fresh pan of water. In short, he is 'king of the
cage.' "
Among the animals we find many instances of the power
of "charming" or "fascinating," both of which I hold to be
but varying forms of manifestation of Mind-Power in the
direction of powerfully influencing the imagination, desire,
or will of another by mentative induction.

This mental fascination, among the animals, manifests

along two lines, viz.,

(1) along the lines of desire operating in the direction of

sex manifestation, such as the winning of mates, etc.;
and

(2) along the lines of will operating in the direction of

overcoming the prey of the animal, such as the
"charming" of birds by serpents, or of smaller animals by
tigers, etc. These cases are capable of liberal illustration
and proof, and natural history affords us full authority for
accepting the same.

I recently read an account of a naturalist, who related

that one day in a tropical country he noticed a winged
insect circling around and around a scorpion. After a bit,
the insect made a series of desperate plunges at the
scorpion, as if in a frantic desire to terminate the charm;
the scorpion soon striking down the insect, and
afterwards devouring it.

It is related by travelers that when one comes suddenly in

the presence of a lion, tiger, or leopard, his legs seem
paralyzed, and the eyes of the beast seem to exert a
peculiar fascination and power over him. I have seen a
moose manifest the same emotion in the presence of a
cat; and the same is true of a rat in the presence of a
ferret, or similar enemy.

On the other hand, every observer has noticed the

wonderful "charming" power that animals exert over
others of their kind, of the opposite sex. If you have ever
witnessed the courting of a bird, during the mating
season, you will have a keen sense of the reality of the
power employed.

One of the birds, and it may be either a male or female,

will be seen to actually "fascinate" or "charm" the one of
the opposite sex, the latter lying still with quivering
wings, and a helpless expression in its eyes. When
compared with the attitude of the same bird, when
charmed by a serpent, the resemblance will be striking.

I have before me a book written in 1847, which relates

quite a number of instances of the operation of mental
fascination among the lower animals. I will give you a few
of them, condensed, and abbreviated. Prof. Silliman is
quoted as stating that one day, while crossing the Hudson
River, at Catskill, he passed along a narrow road with the
river on one aide, and a steep bank, covered by bushes,
on the other side.

His attention was attracted by the sight of a number of

birds, of a variety of species, who were flying forward and
backward across the road, turning and wheeling in
strange gyrations, and with noisy chirpings, seemingly
centering over a particular point of the road.

Upon examination the professor found an enormous

blacksnake, partly coiled, and partly erect, showing an
appearance of great animation, with his eyes flashing like
a brilliant diamond, and his tongue darting in and out.
The snake was the center of the motion of the birds.

The professor adds that although the snake disappeared

in the bushes, frightened at the approach of the men, still
the birds seemed too dazed to escape, and perched on
the nearby bushes, evidently awaiting the reappearance
of their "charmer." The same book relates an incident of a
man in Pennsylvania, who saw a large blacksnake
charming a bird.

The bird described gradually decreasing circles around the

snake, at the same time uttering piteous cries. It seemed
almost ready to drop into the jaws of the snake, when the
man drove off the latter, when the bird arose with a song
of joy.

Another case is related of a ground-squirrel, which was

observed running to-and-fro between a creek and a large
tree a few yards distant. The squirrel's fur was badly
ruffled, and he exhibited fright and distress. Investigation
disclosed the head and neck of a rattlesnake, protruding
from the hole of the tree, and pointing directly at the
squirrel. The poor squirrel at last gave up the fight, and
yielding to the fascination, laid himself down with his
head very close to the snake's mouth.
The snake then proceeded to swallow the squirrel, when
his meal was interrupted with a cut of a carriage whip in
the hands of the observer, and the squirrel, released from
the spell, ran briskly away.

Dr. Good is quoted as having made quite a study of the

curious fascinating power that rattlesnakes manifest over
small animals, such as birds, squirrels, young hares, etc.
He relates that these animals seem incapable of drawing
their eyes away from those of the snake, and, although
seemingly struggling to get away, they still gradually
approach the snake, as though urged toward him, or
attracted by a power superior to their natural instincts.

He goes on to state that the animal creeps nearer and

nearer, until at last it is drawn into the serpent's month,
which has been open all the while to receive it. Dr.
Barrow is quoted as relating many instances of this kind,
known to peasants in all parts of the world.

Vatliant, the African traveler, tells of an instance in which

he witnessed a shrike in the very act of being fascinated
by a large snake at a distance, the fiery eyes and open
mouth of which were gradually approaching the bird, the
latter manifesting convulsive trembling and uttering
piercing shrieks of distress.

The traveler shot the snake, but upon picking up the bird,
he found it deadkilled either by fear or the power of the
serpent, or perhaps by the violent breaking of the spell.
He measured the distance between the snake and the
bird and found it to be three and one-half feet.
A case is related in one of the early reports of the
Philosophical Society, in which a mouse was put in a cage
with a viper, by way of an experiment. The mouse at first
seemed greatly agitated, which state was followed by a
condition of fascination, the mouse drawing nearer and
nearer to the viper which remained motionless with
distended jaws, and glistening eyes. The mouse, finally,
actually entered the jaws of the viper, and was devoured.

Bruse, the African traveler, relates that the natives of an

interior tribe seem to be protected by nature against the
bite of scorpions and vipers. They are said to handle
these creatures fearlessly, the latter seeming to be
robbed of their power of resistance.

He states that the creatures seem to sicken the moment

they are touched by these natives, and are sometimes so
exhausted by the invisible fascinating power that they
perish shortly. He says, "I have constantly observed that
however lively the viper was before, upon being seized by
any of these barbarians, he seemed as if taken with
sickness and feebleness, and frequently would shut his
eyes, and would never turn his mouth toward the arm
that held him."

Personally, I have seen a somewhat similar case. When I

was a boy, in Maryland, I knew of a farmhand who was
called a "snake-charmer." How he did it, I never could
find out, but he would exert some kind of influence over
all kinds of snakes, poisonous ones included, and would
cause them to remain fascinated until with a quick
movement he would grab them by the neck with his bare
hands.
This man generally carried a few pet snakes around with
him for company. They seemed perfectly contented, and
would poke their heads up from out of his pockets, in
order to look at someone else with whom he might be
talking. The negroes on the farm had a mortal terror of
this man, and would walk a couple of miles rather than
pass by his house.

The power of charming animals, dogs and wild-beasts is

undoubtedly possessed by some men, in varying degrees.
And nearly everyone has known of men who could
"charm" the wildest horses, as if by magic.

I have read of some burglars who seemed able to quiet

the most ferocious watch-dogs. The Swedish writer,
Lindecrantz, tells of certain natives of Lapland who are
possessed of some process of charming dogs, to such an
extent that they have been known to cow the most
savage great-hound, causing him to fly from them with all
the signs of abject fear.

Many of my readers have seen, or heard of, the horse

"whisperers" found in various parts of the country, who
will shut themselves in a stable with a fierce horse, and
by "whispering" to him will manage to tame him
completely, and make him passive to their will.

There are cases recorded in which men who have been

"charmed" by a snake, have afterwards given in their
experience. One of these cases relates that the man was
walking in his garden when he suddenly came into the
presence of a snake whose eyes gleamed in a peculiar
manner. He found himself fascinated, as if by a spell, and
unable to withdraw his eyes from those of the creature.

The snake, he stated afterward, seemed to begin to

increase immensely in size, and assumed, in rapid
succession, a mixture of brilliant colors. He grew dizzy
and would have fallen in the direction of the snake, had
not his wife approached, throwing her arms about him,
and breaking the spell. Another similar case is related, in
which a man found his companion standing still on the
road, with his eyes fixed intently upon those of a large
rattlesnake which was regarding him fixedly with
gleaming eyes, scintillating in its raised head. The man
was leaning toward the snake, and would have fallen
toward it in a few moments.

He was crying, feebly, but piteously, "He will bite me! He

will kill me!" "Sure, he will," replied his friend, "why don't
you run away?Why are you staying here?' But the man
seemed perfectly dazed, and distracted, and could not
answer. The companion finally picked up a stick and
struck at the snake, which glided away savagely. The
fascinated man was sick for several hours afterward.

When I was a boy, I had a somewhat similar personal

experience, although not nearly so serious. Walking one
day among a grove of trees belonging to my grandfather,
I found myself standing staring intently at a snake about
two feet long whose eyes glistened like large diamonds.
In a moment I ceased to see anything but those awful
eyes which glistened and displayed all the prismatic colors
to my frightened glance.
It lasted but a moment, however, for the snake glided
away, seemingly as anxious to get away from me as I
was to part company with him. I cannot say whether the
spell would have been broken by me, if the snake had not
moved awayperhaps it might, or perhaps not. All that I
remember now, after the passage of thirty-five years or
more, is that I did not seem to feel fear after the first
shock, my feeling and emotion seemingly being that of
great wonder, and amazement arising from what I saw in
those eyes.

But I have said enough regarding the manifestation of

mentative induction among the lower animals. There are
many interesting instances of this sort, scattered through
the pages of books on animal life, and nearly everyone
who has lived in the woods, or among wild life knows of
many cases illustrating this fact which have come under
his own observation.

I have mentioned these features of the subject merely for

the purpose of showing you that we have to deal with a
general natural principle which manifests throughout all
life. This book has to deal with the manifestation of this
force among men.

But in closing this chapter, I would ask you to notice the

resemblance between the manifestation of the force
among the animals, on the one hand, and among
mankind on the other.

The animals employ the force for two purposes, i.e., the
captivating of mates, and the capture of prey. And how
do men and women use it? Along similar lines! Yes, I
mean this, as startling as it may appear. For is not the
use of fascination, in the direction of attracting the other
sex akin to the sex-charming noticed among the birds and
animals?

And is not the use of fascination in the direction of

influencing men and women along the lines of business,
or personal interest, akin to the "charming" of prey by
wild animals, serpents, etc.? You may see that evolution
simply changes the form of use in this and other natural
qualities, and powerthe force or power remaining the
same, under all of the changes. And, does it not become
important for us to understand, study, and guard
ourselves against the employment of such an elemental
force as this, which manifests along all planes of life, from
lowest to highest?
Mental Magic in Human Life

Passing on from the lower animal life to the plane of

human life, we find on all sides many manifestations of
Mind-Power along the lines of telementation and
mentative induction. Now, as never before, is this mighty
force being employed for worthy or unworthy purposes in
everyday human life.

On the one hand we hear and see it being used for the
curing of the ills to which the flesh is heir, many of which
ills, by-the-way, having been brought on by improper
methods of thinking: by the adverse suggestions of
advertisements describing diseases, urging patent
medicines, etc.; as well as by the ignorance of the masses
of people regarding the effect of negative thoughts and
depressing auto-suggestions.

We also see Mind-Power employed through the channel of

suggestion, being exerted to bring about better and more
positive mental states among those who have been
manifesting negative mental conditions.

We also witness the exploitation of Mind-Power, under

various names by numerous cults, sects, and
organizations, through many schools, teachers, and
publicationsunder many different names, and backed up
by various "authorities." We also see the same force
being improperly used in hypnotic exhibitions, and in
other forms calculated to weaken the wills and positive
mentality of other persons.

But it is all the same powerno matter how used. Like

any other natural force, it may either be used for the
service of mankind, or for its hurt.

I would caution the student of this work from being

misled by the many names and terms used by teachers
and writers describing some form of Mind-Power, and
which the said persons claim to be "something new," or
"something different"it is always the same old thingas
old as creation, and just as universal as is electricity or
light.

When you have become acquainted with the fundamental

principles underlying this great natural force, you will be
able to recognize it, always, beneath its many disguises,
garbs, titles and formulas.

The same old Mind-Power, you will find it.

Whether in the form of personal magnetism, or the subtle

fascinating charm of one mind over anotherthat form of
mental force that influences as if by an irresistible charm;
that bewitches, allures, charms, enchants, attracts; or in
what has been called fascination, in which one person is
able to influence another by exercising a powerful
influence upon his or her affections, emotions, passions or
thoughts; or in some of the other similar forms of the
exercise of an unseen, inexplicable influence upon others;
or in the phenomena known as "psychologism,'' etc., with
which all are more or less familiar; or in the phenomena
attendant upon the revival of the ancient occultism in the
last twenty years, under various names and forms, the
fundamental principle of which consists in forms of mental
"treatments" of one kind or another, present or "absent";
or in the phenomena of what has been called
"suggestion," of which we hear so much in scientific
circles; or in the various forms of mind or faith cures, of
which so much has been heard of late years, and upon
which a number of religions and cults have been built; or
in the repulsive forms of mental influence, known as Black
Magic, etc., etc.we have the same fundamental
principle, and manifestation of some phase of the general
phenomena of Mind-Power.

The same cause is under all its manifestations"good" or

"bad," "black" or "white." It is all the operation of the one
great law, or principle of Nature.

We see on all sides men who seem to exert a wonderful

and mysterious mental influence upon othersupon those
associated with them, or upon the public mind. Leaders
spring into prominence, apparently owing their power to
some mysterious influence over the minds and wills of
others. Some attain power and positionothers attain
wealth and social state, by reason of some inner force.

When we meet certain people, we become at once

impressed by a something about them that makes its
power and influence felt by us. They seem to radiate a
peculiar force that bends our wills captive, and causes us
to fall in with their desires, to a greater or lesser extent.
We know that when some people enter a room, they bring
with them an indefinable influence that becomes apparent
to all. Certain houses and stores have atmospheres of
their own, which are perceptible to those entering them.
Some places are depressing to all who live or do business
in them. Some salesmen impart a sense of confidence
and trust at once, while others cause the reverse. Some
persons attractothers repel.

Some people seem to have a way of influencing the minds

of others with whom they come in contact, so that these
others will rally around the self-constituted leader, and
thus cults, religion, and "isms" are formed.

We all know how far a strong "magnetic" leader may

carry his followers. We have seen many instances of it
during the past twenty years. People have followed some
of these leaders like a flock of sheep. And they will always
do so, until the underlying principle is understood and
people protect themselves.

And all of these things go to form part of the phenomena

of Mind-Power. Surely the subject is worth investigating.

Now, as never before, the subject of the mystic forces of

Mind-Power is attracting the attention of the majority of
thinking people. In ages past, the knowledge of the
subject was possessed by but the few, who jealously
guarded it from the minds of the masses, the latter
obtaining but scraps of the hidden knowledge, and that
adulterated with the grossest superstition and attributed
to the particular form of primitive religion prevailing in the
particular place, at that particular time.
And even now, notwithstanding the popular interest in the
subject, but very few have arrived at a scientific
understanding of the matter, and the majority take their
knowledge of the New Psychology in the capsule of
dogma and theory advanced by some particular cult or
sect.

Mind-Power has been known to the race, in one form or

another, from time before history was written. In the
earliest records we find many traces of it among all
peoples. And, even today, it is known and practiced, in a
more or less ignorant manner, by all races, from the
people of the highest civilization known to us, down to the
ignorant African Bushmen.

Many have been turned away from a serious

consideration of the subject by the fact that many of its
forms have been accompanied by the grossest
superstition, and the most absurd repulsive ceremonies.
They have failed to see that underlying all the
extravagant ideas and methods of application, there was
to be found a fundamental law of Nature, as real and as
constant as any other natural law or force.

And, inasmuch as this law is in constant operation, and all

are subject to its influence and effect, does it not become
the duty of intelligent people to acquaint themselves with
this mighty force or law, in order that they may
understand its workings; take advantage of its benefits;
and protect themselves against its misuse?

Believing that there is but one answer to this question,

this book has been written in order to throw light on a
subject commonly left in the dark, or at least in the
twilight of the human understanding.

I am fully aware of the fact that many ingenious theories

have been advanced by modern writers attempting to
account for the phenomena of Mind-Power. But all
students of the subject are aware that these theories,
cleverly as they have been designed, are more or less
self-contradictory, and many a reader has thrown aside
the subject in disgust after a vain attempt at reconciling
the opposing views. And to make the matter worse,
various cults and sects and "isms" have sprung into
existence, the promulgators and leaders of which have
used the accepted phenomena of Mind-Power as a
foundation upon which to build airy structures of religion,
philosophy, and metaphysics.

Many of these cults have practically claimed a monopoly

of the great natural force, and have assumed the right to
be the sole custodians of the secrets thereof, alleging that
they have the "only real articleall others are base
imitators," notwithstanding that all of them show that
they have arrived at at least a working knowledge of the
force, and are obtaining resultseach obtaining about the
same percentage of successes, notwithstanding the fact
that each denies the other the fact of possessing the
information and right to use it.

Is it not apparent to any intelligent observer that they are

all using the same great natural force, in spite of their
conflicting theoriesand that their results are obtained in
spite of their theories, rather than because of them?
In a former work, which has served as a basis for the
present one, I grouped the phenomena of the
manifestations of Mind-Power under the general term of
"Mental Magic," the use of the term being justified by the
following facts: The word '' Magic'' was derived from the
Persian word "mag," meaning "a priest."

The Persian priests were "wonder-workers," or

"magicians," the latter word being derived from the word
"Magi," the name of the hereditary caste of priests of
ancient Persia and Medea. This Magian order, or esoteric
cult of the Zoroastrian priesthood, represented the center
of ancient occultism at that period of the world's history,
and its influence was felt in all parts of the world, and
continues down to this time.

So highly were its members respected and considered,

that the term "Wise Men," and "Magi" were synonymous.
The "Three Wise Men" mentioned as appearing at the
birth of Christ (Matt. II) were known as the Magi, or "wise
men from the East."

From the word "Magi" came the term "Magic," which

Webster has defined as follows: "The hidden wisdom
supposed to be possessed by the Magi; relating to the
occult powers of nature; mastery of secret forces in
nature; having extraordinary properties; seemingly
requiring more than human power, etc." So we may
consider the word "magic" to mean: "mastery of the
occult forces of nature," the term indicating the existence
of such forces, and the possibility of the mastery or
control of them.

And in ancient times, "magic" was always believed to be

connected in some way with the use of the mind,
particularly in its aspects of will, desire, and imagination.
Effects were believed to result because some magician
either "willed it"; "desired it to be"; or else "imagined it
would occur";in each case the result happening as a
materialization of the mental conception or wish.
"Wishing" was always believed to be a magical operation,
and if we examine a "wish" we see it is composed of the
use of the imagination, coupled with desire, and backed
up with will.

And so, I felt that I was justified in using the term "Mental
Magic" in considering the various phenomena resulting
from the manifestation of Mind-Power.

But by the use of the term "Mental Magic," I meant more

than the mere mental control of the "occult forces of
nature." I meant that these "occult forces of nature" are
themselves mental in character and nature, and that their
control or mastery means simply the conscious use,
control, mastery, and application of certain mental forces,
called "occult," that are possessed by the race, and are
used by all, either consciously or unconsciously.

The mastery or control of these forces means that one

may learn to "knowingly" apply that which all have been
using blindly and unknowingly. And as knowledge and
intelligent use always means Power, the knowledge of the
principles of these forces, and the consequent intelligent
application of them, brings power to those acquiring it.

While it is true that that which is known as "magic" has

always been mixed up with a mass of credulity,
superstition, and meaningless forms and ceremonies, the
close student will see that these excrescences and
appendages necessarily arose from the superstitions of
the mass of the people, and to the various forms of
primitive religions that the lace has fostered during the
procession of the centuries and ages.

The magicians were nearly always priests in the old days,

that being the only career open to them, and one that
enabled them to erect the barrier of primitive religious
rites between their wisdom and the ignorance of the race.

The careful student will be able to trace the possession of

something real and true always manifesting among the
various forms and ceremonies of the various ancient
cults.

There was always to be found an esoteric or inner cult,

within the mass of the exoteric or ignorant priesthood and
followers of the temples. There was always the light of
Truth burning in the holy of holies of the temples, for
those who were sufficiently advanced to worship at its
shrine.

And, among the dim records of the ancient mysteries that

have come down to us from ancient India, Egypt, Persia,
Chaldea, Babylon, Greece, and Rome, and the other old
centers of civilization and culture, we may always find the
underlying principle of the existence of some mighty force
connected with the human mindor more particularly,
the willthat was at the bottom of the mysteries, and
magic, and miracles.

Back of all the ceremonies, rites, and incantations was the

esoteric idea that the will was the real force employed
under the mask of incantation and rites assumed to
impress the imaginations and minds of the populace. Back
of the amulet and charm was the working of the will of
the person wearing them, which was called into effect by
the faith or imagination (a real power and not a fancy as
many believe) of the man ignorant of the real force.

As the writer on this subject in the Encyclopedia

Britannica has truly said (although he was ignorant of the
truth underlying the silly forms): ''There being an evident
relation between an object and the thought of it, it
becomes one of the chief practices of the sorcerer to try
to make things happen by thinking about them."

And the same writer in another place speaks of: "The

element in Magic, not depending upon 'spirits,' depends
upon imagined powers and correspondences in nature, of
which the adepts avail themselves in order to discover
hidden knowledge, and to act upon the world around
them by means beyond the ordinary capabilities of men.
Thus by mere effort of will," etc., etc.

And the student who will look under the surface, and read
between the lines, will be able to see the evidence of
"Mental Magic" underlying all the forms of magic,
mystery, and wonder-working miracles of all times and
ages, and peopleof all kinds, character or name. Behind
all the masks he will see the features of this use of the
Mind-Power of manalways the same, in spite of the
fantastic and grotesque masks and trappings.

I could fill pages with recitals of the many disguises under

which Mind-Power masquerades, but I must hurry on the
telling "how," and I can do no more than to hastily call
your attention to the many evidences of the use of this
power in all parts of the world, and in all times.

The ancient mysteries of Egypt, Greece, etc., were

systems of forms and ceremonies, wherein were hidden
the use of Mind-Power. The sick were brought to the
temples and healed. The minds of the populace were filled
with the thoughts of victory impressed upon them by the
will and subtle suggestions of the priests.

What we know in these days as "Mental Suggestions,"

including that which we now call "affirmations" or "auto-
suggestions," were understood and skillfully used by the
priests, or magicians, in order to control the people.

And it must not be for a moment supposed that these

forces were used for evil purposes. On the contrary, the
priests were the real governing classes the powers
behind the throneand they felt the responsibility of
power, and endeavored by their knowledge of the occult
forces of the mind to lead the people in the right path.

Of course, selfish men there have always been, and we

hear of cases away back in the early days of history
where this power was prostituted for evil and selfish
purposes, just as power is always capable of wrong
application.
In all ages we learn of the healing of the sick by mental
power, for Mental Healing presents an unbroken line from
the earliest days down to the present, concealed often
under fancy trappings, but the same in principle always.

And what we call "Mental Suggestion" has always been in

force in the hands of the leaders of the race to influence,
for good or evil, those under them. The great leaders of
men have always been adept in the use of Mind-Power,
although many of them have never suspected the sources
of their power.

To many it may seem almost sacrilegious to state that the

highest uses of Mind-Power, such as leading the race up
to higher ideas, aims and accomplishmentsto success,
happiness and healthare merely higher forms of the
same force that is used by the ignorant and repulsive
savage in his rites, and dark practice.

But it is true. Mind-Power is like any other great natural

forceit is above good or evil. It is neither good nor evil,
but may be used for either. This is true of electricity,
steam, explosives and every other natural force. And we
might as well look this fact squarely in the face, and
govern ourselves accordingly.

The same force that is used by the modern "healer,"

when he or she "treats" a patient for health, success, or
some other desirable quality, is the same used by the
black Voodoo; the Congo sorcerer; the Salem witch; the
Hawaiian "Kahuna," who prays people into sickness and
death; the medicine-man of the American Indian, with his
charms and incantations; the wizards and enchanters of
the Middle Ages; the practitioner of "adverse treatments,"
or "malicious mental magnetism," of the modern cults.

The same force pervades all, just as the same life-force

flows through the saint and sinner; the angel and demon;
the dove and the serpent; the lamb and the tiger
Nature's one force through all.

And just as Mind-Power is brought into operation through

the prayers of the faithful of all religions, before their
shrines, images and holy objects, so may the force be
brought into operation through the fetishes, conjurations,
enchantments, charms, spells and devil-worships of the
ignorant and depraved minds.

The secret is this: The power does not come from the
supposed source, but from within the mind of the man
employing it. And, still more startling, to the uninitiated,
is this statement, which is equally true: The power of the
mind of the person affected is the real cause of the effect,
rather than the power of the mind of the supposed
causer, the latter merely calling into operation the power
of the mind of the person affected.

Passing from the past to the present age, we see in

greater use than ever this wonderful Mind-Power. No
longer the property of the few, the information has
filtered out among the masses, through various sources,
and we see the force in use on all sides.

Often, the persons using it have not the true knowledge

of its real nature, and such persons often involve
themselves in a terrible whirlpool of effects by reason of a
selfish and base employment of this power. Many are
playing with this force like children playing with dynamite.

It is one of the purposes of this book to call the attention

of such people to the nature of the force they are
employing, and the possible, nay, probable, results of a
misuse of it. Not that they are punished for such misuse,
but rather by reason of it. Black magicians are invariably
caught in the meshes of their own netsare entangled in
the psychic machinery of their own manufactureand are
blown up by their own psychic high explosives.

In concluding this little consideration of the subject, I

would call the attention of the student to the fact that
now, for the first time in the history of the world, Mind-
Power is being employed for furthering commercial aims
and ends.

Mental treatments for wealth and success are commonly

known and advertised; instructions in the use of
suggestion for commercial purposes are furnished both
personally, and in correspondence courses; the laws and
principles are explained, partially, at least, in books
written for the instruction of those selling or advertising
goods, and otherwise soliciting the patronage of the
public.

It is true that the few strong men in business life have

always made use of this force, consciously or
unconsciously, but never before has it been taught
generally as a part of a business education. It has been
reserved for America to recognize the force, and to boldly
apply it in this way, i.e., to the making of dollars.
And other countries are fast falling in line. And in view of
this fact, is it not time that those who know of the real
nature, principles, and laws of this force should give to
the world their knowledge, that the race may know with
what they are dealingand may be enabled to extract the
good from it by proper use, and, seeing the evil
possibilities of improper use, may avoid such prostitution
of one of nature's greatest forces.

Many students of the occult have sought to keep from the

general public a knowledge of the fundamental principles
of the great law of nature underlying the phenomena of
Mind-Power. They have claimed that it was "dangerous"
for people generally to know that such a force existed and
could be used.

They have held that such knowledge should be carefully

guarded by the few, and that its very existence should be
denied to the many.

This may have been good reasoning in the earlier days of

the world, when the masses were grossly ignorant, and
when the only knowledge was locked up in the minds of
the caste of priests and other leaders of the race. But the
argument no longer applies, for the general intelligence of
the race has refused to allow any locked doors in the
Temple of Knowledge, and has insisted that all doors be
thrown open to them.

The result has been that a considerable body of occult

knowledge has been opened to the gaze of the public, and
they are clamoring for more. Much of the knowledge
possessed by the public regarding Mind-Power is but
quasi-knowledgehalf-truths and the time has come
when the whole truth should be taught.

The time has arrived when the public should be made

acquainted with the great force underlying the
phenomena of Mind-Power. People should be instructed
regarding this force; its laws and operation; its intelligent
and proper use, with directions designed to protect people
against its improper use against them, on the part of
othersthis latter a most important matter in these days
of occult and psychic investigation on the part of the
public, and the attempted base and selfish uses to which
some are putting the occult mental forces of Nature.

It is too late to deny or ignore the existence of the mighty

mental force in Nature that underlies the various forms of
phenomena that go to form the outward phase of Mind-
Power, good and bad. Too much has been witnessed by
the public concerning these matters for them to be
hushed by the old cry, "There's nothing in it but
imagination."

On the one hand they have witnessed the various

"treatments" of the healers, tending toward the cure of
disease, the attainment of success, etc. And on the other,
they have heard whispers of "adverse treatments," etc.,
and have heard of, or read, the various courses of
instruction in hypnotism, mesmerism, etc., etc., and have
seen evidences of the good and bad effects of what has
been called "suggestion," in all of its forms.

And they are beginning to realize that all of these things,

differing as they may seem, have a common root in some
one natural force. And they are demanding, like the man
from Missouri, to "be shown." And they have a right to
demand this.

The race has always recognized the existence of a mighty

force of Nature which man has employed, consciously or
unconsciously, in the direction of influencing his fellow
men; other forms of life, and even the so-called lifeless
things around him. In the earlier days this use of the
force was called "magic" (black and white); mystical art;
divine power; miracle; fascination; charming;
enchantment; wonder-working; necromancy, etc., and in
its more base and evil uses, black art; witchcraft;
sorcery; voodooism, etc.

For it must be remembered that this great force of nature

is capable of base as well as of noble use.

Like any other great natural forcelike electricity; the

power of explosives; steam; the X-rays; radium, etc.
this great force is capable of the highest and most
beneficial uses by man when properly applied and is also
capable of being applied to the most harmful purposes.

Different as are the results arising from the varying

applications, the force is the same in each case. The
forces of Nature are not possessed of a sense of good and
evil their function and purpose is to act in obedience to
the laws of their nature without regard to the question of
good and evil to those by whom, or against whom, they
are employed.

This may seem like a terrible thing, but a moment's

thought will satisfy you that it is true of all natural forces,
and the question of good and evil, and its reward or
punishment, belongs to another plane of life.

But, it may be asked, why do I wish to inform the public

about a force, unknown to many, which is capable of evil
as well as of good use and results? The answer is simple.
Ignorance is no protection against anything, for the
knowledge is always possessed of the few who may use it
on the ignorant many without suspicion; the greater
publicity is given to a thing, and the better it is
understood, the better may its good effects be obtained
and the less the danger of its improper useforewarned
is forearmed.

If a thing is good, the greater publicity given it the

greater the goodif it is evil, the brighter the searchlight
turned upon it, the less danger is there attendant upon it.

The danger of all evils lies in the darkness of

concealment, not in the daylight of publicity. "Turn on the
Light" has always been the watchword of progress and
civilization. And more particularly is this so at this, the
first decade of the Twentieth Century, when the interest
in occultism and kindred subjects has made a number of
people acquainted with Mind-Power, and has acquainted
them with its uses, under various names and theories.

And in many cases it is being practiced upon people who

are unfamiliar with the subject, and therefore it is time
that someone should "turn on the light," that it may be
seen by all men and known for what it iscapable of the
highest and the lowest uses, but a great force of Nature.
And with this exposition of it, goes the remedy and
protection against improper use, as well as the knowledge
of its wonderful proper uses. If it be a banehere is the
antidote. But it is not necessarily a bane, any more than
steam, electricity, and explosives are a bane to mankind.
"What would be thought of people who would suppress
knowledge of all natural laws, because of the possibility of
improper use?

Ignorance is no protection. Truth and fact must be

followed to the end, and it will be discovered that, in
Nature, every force that may be possible of hurtful use,
may be guarded against by natural means.

So much for the unpleasant side. But there is a very

pleasant side to this subject of Mind-Power. This force has
come to man just when he most needs it. He has used
the so-called mechanical forces to clear away the
obstacles that Nature put into his way in order to develop
him into a Man, and now he turns to higher forms of
energy and workhe is crying for new worlds to conquer.
And these new worlds will be conquered by the mind,
rather than by the muscle.

Great things are before the race, and one of the greatest
forces in Nature in the work of the building up of the
Super-Man, will be this force called Mind-Power. By it man
will be enabled to fight off the forces of ignorance and
materialism, and to draw to himself knowledge from the
Universal Mind that will enable him to accomplish the
heretofore impossible.
In this book I shall treat Mind-Power as I would any other
great force or energy of Nature, i.e., in a scientific
manner, stating the principles plainly and without
concealment, and also giving in full what I and other
experimenters along the lines of this subject have learned
of the methods beneficial, and the reverse, concerning
the applications of these principles.

In the case of the beneficial application, full directions will

be given that the student may avail himself of the force to
the fullest extent. In the cases where the subject of the
harmful use of the force is alluded to, the student will be
instructed how the same may be prevented, obviated,
and neutralized, so that full protection is assured. This is
what I should do in lessons upon electricity, steam, or
explosivesand that is the course I purpose following in
this work.

It is possible that this course may bring upon me the

adverse criticism of those who believe "that the public is
not ready for such knowledge," and that "such things
should be reserved for the few." To such people, and all
others, I would say that I have no sympathy with such an
attitude, and I believe that the race is ready for all the
Truth, and that which is proper for the few is proper for
the many.

I believe that the greater the degree of knowledge the

greater the degree of power and advancement. I believe
that ignorance is not happiness; and that to keep a man
ignorant of a natural fact, in order that he may escape its
effect, is like allowing him to smoke when seated on a keg
of powder rather than to acquaint him with a knowledge
of explosivesor, to use another figure, to advise him to
bury his head in the sand like an ostrich, rather than to
look upon the approach of a possible danger. I do not
believe in such sophistry! I do not believe in Ignorance! I
do not believe in Darkness! Therefore, I purpose to "turn
on the light!"
The Mentative-Poles

Whatever Mind-Power may be, in its ultimate nature, it is

true that in its "working nature" or phase of operation it
seems to work along similar lines to those followed by
electricity. Like electricity, Mind-Power undoubtedly has
two poles, or phases. Like electricity, it travels in
currents. Like electricity, it operates by induction. Like
electricity, it is vibratory in its manifestation.

And, like the higher forms of energysuper-electrical in

natureit possesses radio-activity, or radiant energy
that is, like many other forms of radiant energy, it is
constantly throwing off streams of active energy, in the
shape of "rays"; "vibrations," or "waves."

Recent scientific discoveries have proven this, and in the

next few years the world will be startled by additional
discoveries along these lines. Already we are receiving
hints of "Mental Photographs," or "Radiographs," and
before long we shall have "Tele-Mentometers," that will
register the tele-mental waves.

The brain I regard as in the nature of a "transformer" of

the Universal Mind-Power, or possibly as a "converter" of
the force into mentation. The brain cannot create Mind-
Power; its office is merely to "transform" or "convert" the
existent energy into usable forms and phases. Science
agrees in the belief that in all brain-processes there is an
employment of some kind of energy, and a "burning-up"
of brain substance.
Just as there is a constant "burning up" of the elements of
an electrical battery in the production of electricity, so is
there a "burning-up" of brain matter in the production of
Mentation. And yet Science teaches us that no electricity
is ever "created"simply a portion of the universal
electricity is "converted" or "transformed." And I believe
that the same holds good in mental action in the brain.

And now it is time for us to begin our consideration of the

two Mentative Poles.

In this book I shall hold to the fact there is evident in the

manifestation of Mind-Power, in any and all forms, two
distinct poles, or phases. I find myself compelled to coin
two more terms for these poles or phases, for there are
none now in common use.

I shall call these two Mentative Poles respectively "The

Emotive Pole" and "The Motive Pole." The word ''Motive''
means: ''That which acts; wills; moves; chooses;
controls." The word "Emotive" means: ''That which
manifests feeling; emotion; agitation; passion; sensation;
etc.:" These definitions apply to my use of the terms in
these lessons. You will be able to fix these two ideas
connected with the Mentative Poles by thinking of the
Motive Pole as "Will"; and of the Emotive Pole as
"Feeling."

The Emotive Pole manifests actively as Desire-Force.

The Motive Pole manifests actively as Willpower.

These two poles play a most important part along the

lines of telementation. Not only does desire cause the
response of one's own will, but both desire and will are
active forces in themselves, and act and react upon the
desire and will poles of mentality of others.

We shall see many evidences of this as these lessons

progress. In fact, the entire theory and practice of Mind-
Power depends upon this underlying principle.

Your strong Desire-Force is able to rouse the will of

another mind in response thereto. It may likewise set up
vibrations in that other mind, awakening there similar
desires. Your Will-Power may arouse desire in the mind of
another, and cause action in accordance therewith. It may
also overpower the will of another, and lead it captive.
Your combined will and desire pouring out in the
mentative current may produce a combined effect upon
the minds of others by telemental induction.

These two poles of the mind are both active and powerful
in their effect. Both may be roused into intense activity,
according to well-known laws, as we shall see. Let us take
a few moments' time and consider the subject of Desire-
Force and Will-Power, before we proceed further.

Those who have studied the phenomena of Mind-Power

have generally accepted the theory that the effect upon
other people was produced by the "thought" of the
sender, and all the teachings upon the subject have been
along this line. I, too, fell into this error, and for many
years taught of the power of "thought," etc. But I have
come to modify my views on the subject.

Of course, everyone who has paid any attention to the

subject knows that thought-transference is a fact,
telementation being an established reality. But there is a
very great difference between the fact that "thoughts"
may be sent and received like telegraphic messages, on
the one hand, and that persons may be influenced and
affected, and bent to the desire or will of another on the
other hand. It is like the difference between thinking and
doing in ordinary life.

One may send his thoughts so that another may receive

them but what of this? What has this to do with the
doing and compelling? It is evident that the real force
must be looked for in some far more elementary and vital
operation of the mind, than logical and reasoning thought.

What is thought? Webster defines it as "An exercise of the

mind in any of its higher forms; reflection, cogitation."

Nothing very dynamic about this, surely. We must look

for something in the mind having more elementary force
and power.

Let us think a moment. What part of the mind seems to

produce the greatest moving power and strength? Is it
not chiefly that region of the mind that produces what we
call emotionsfeelingsdesirescravingspassions?
Does not this part of the mind really cause the greatest
incentive action on our part?

Is not the whole moving-force largely summed up in the

two words DESIRE and WILL? Think of this a moment.

Why did you do this thing, and that thing? Is it because

you thought about it by cold, logical reasoning, and acted
upon the impulse given thereby? Or, was it not because
you wanted to do itdesired to do itfelt like doing it?

Is not always the feeling or desire precedent to and the

originator of the action? And, as for thought, is it not used
merely as an instrument to think up the best ways of
manifesting the feeling or desire? Think of thisis it not
so? Did you ever do a thing (except under compulsion)
that you did not desire to do? And was not the desire the
preceding cause of your every action?

DESIRE is the great inciting power of the mind. Desire is

"that which incites to action." And you always act upon
the strongest desiresubject always to the restraining
influence of the reason, and the restricting or impelling
influence of the will. I will tell you more about this
wonderful thing, the will, in a moment or two, but let us
now think of desire, for that is the real emotive-power.

Desire originates in the sub-conscious regions of the

mind, and often we can feel her there, before she
emerges into consciousness, stirring us up with feelings of
vague discontent and unrest. After a bit, gathering
enough force, she emerges into the conscious field, and
then begins to demand expression. Now remember, that
when I say desire, I mean all kinds of desire, high and
low.

Many people think of desire as only the craving of a low

nature, but desire really means a feeling that wants
somethingand that something may be the very highest
aspiration of the human mind.
Now, this desire in all of its manifestations has a mighty
power of attraction and influence. It manifests as the Law
of Mentative Attraction which is constantly drawing
toward us the things we desire, and also drawing us
toward them.

Not only is this true on the conscious plane, but even on

the subconscious, our desires constitute our nature, and
our nature is always operating the mighty power of
Mentative Attraction.

The trouble with the most of us is that we allow our

Desire-Force to be scattered, and diffused, thereby
lessening its attractive power. It is only when we learn
the secret of concentration and focusing the Desire-Force
by the will that we are able to get results above the
average.

The will is the director and controller of the Desire-Force,

and upon its training and management depends the
powerful use of the latter.

Desire-Force not only has its effect upon the person, and
others near him, but it may be, and often is, sent for
thousands of miles where it affects and influences others,
in ways. Desire-Force is the mighty force which makes
many of the phases of Mind-Power possible.

It spreads out from the mind of the person affecting and

influencing others even at other parts of the world, if
concentrated and directed by the will. It is a force beside
which the X-ray and electricity fade into insignificance. It
moves not merely blind, lifeless things, but the living
minds, thoughts, emotions, passions and actions of men.
It is the force that rules the world, and its destinies.

Like any other great natural force it is capable of being

used for good or evil. It is neither good nor evilit is
either or both, according to the mind in which it
originates.

What phase of mental effort is more apt to be a motive-

forcethe cold, lifeless thought about an abstract
metaphysical proposition, or a mathematical problem, on
the one hand; and a warm vital wave of "feeling,"
emotion or passion, such as love, hate, ambition,
aspiration, courage and desire on the other? And
remember that these last mentioned all belong to the
"feeling" side of the mind, and all are manifestations of
elementary desire.

Desire is at the bottom of all feeling. Before we can love

or hate, there must be desire. Before we can have
ambition or aspiration there must be desire. Before we
can manifest courage and energy there must be desire.
Desire for something must underlie all life actiondesire
conscious or subconscious. Abstract thought is a cold,
bare thing, lacking vitality and warmthdesire is filled
with life, throbbing, longing, wanting, craving, insisting,
and ever pressing outward toward action. Desire indeed is
the phase of our mental action that is a motive-force.

And not only does desire incite us to actionmove us to

accomplish its ends, but it also, when sufficiently strong,
surges out from our minds in great waves and clouds of
invisible and subtle energy or force, and travels here and
there toward the object of its inner urgeaffecting,
attracting, drawing, forcing the desired thing into
submission to its cravings and demand.

In the presence of some strong man or womanthat is,

in the presence of one whose desire burns fiercely and
strongly, and whose will has learned to concentrate the
Desire-Forceone may actually feel the impact of the
elementary principle of mind as it vibrates in great waves
from the brain and nervous system of such a one. Who
has not met people who actually seemed to be living
desire and will?

The source of Desire-Force exists in every person, and it

may be developed to a wonderful degree. The desires of
many of youof the majority of the race, in factnever
get further than the faint, "want to" stage. These people
"wish" for things in a faint, pink-tea way.

They never want a thing hard enough to stir their Desire-

Force into action and make the thing come to them, or
else make it take them to the thing. The majority of
people do not know how to desire. They do not know
what it is to be filled with that intense, eager, longing,
craving, ravenous desire that fills them with a new and
mighty force, and makes them demand things instead of
merely asking for them.

They are like sheep, pigeons, or rabbits, and sit meekly

around while the strong ones of the racethe ones filled
with masterful desire walk around and pick up every
good thing in sight. And it serves them right, too, for they
are not exercising the force which Nature has given them
for the purpose of self-protection and use.

They have had the elementary vigor and virility bleached

out of them by the "refinements" of one phase of
civilization, and have nearly lost all that goes to make up
manly men, and natural women. They have become
beggarsmendicants of nature, instead of masters of her.

The forces of Nature are at the disposal of the man of

vigor and determination and desire. Such a one has but to
knock at the door of attainment and have it opened to
him. Instead of doing this, the majority of us sit around
the doorsteps whining that the door shall be opened to
us.

In the name of Human Power, friends, get up, and fill

yourself with powerful desire, then march up to the door
and smite it fiercely with your clenched fist, demanding
masterfully, "Open for me, the Master!" And, lo! It will fly
open at your call.

I have shown you that Desire-Force is the great force

underlying the phenomena of Mental Magic. But Desire-
Force without the aid of the will is like steam unconfined
and undirected, and gunpowder fired in the open air
both wasted energy.

The will is the lever and director of the great power of

desire and without its aid the latter is almost inoperative
and ineffectual. Let us examine into the operation of the
will.
The will has two offices in connection with desire. These
two offices may be spoken of as (1) the directing office;
and (2) the protecting office.

The will acts as the arouser, director, restrainer,

concentrator, and manager of the great occult force of
desire. What is generally known as Will-Power is often in
reality merely Desire-Force strongly concentrated and
directed to a focus by the power of the will. Remember
this, please, for it will enable you to form a better idea of
the subject of Will-Power.

Often when you hear Will-Power spoken of, whatever is

attributed to it is really said of and attributed to Desire-
Force controlled, directed, and focused by will. The effort
of the will is operated in the direction of this directing,
focusing, concentrating, etc., and in the degree that the
will is trained to do this so is the degree of "Will-Power" of
the individual.

Not only is the will able to do this, but it is able also to

direct the Desire-Force into the mind of other persons,
awakening similar vibrations there, and then by its own
power the will is able to direct the Desire-Force of the
other persons into action, taking away that office from the
will of the other persons, if their will be not strong enough
in its protective office to resist the attack.

The idea of Will-Power is more familiar to the minds of

people than is that of Desire-Force. All recognize the
wonderful power of the will, and know of many instances
of great accomplishment by reason of its power. And, yet,
how few have stopped to consider that unless there was a
preceding desire, there could be no manifestation of will.

Unless a person desires, that is, wants to do a thing, he

will manifest no Will-Power. But, on the other hand, one
may desire to do a thing, and unless the will is aroused
and applied, no action will occur. Desire arouses will; and
will may stimulate desire. The two act and react upon
each other.

The two should work in unison, and the trained individual

has both under control and pulling well together, like a
well-trained team.

Will-Power is more than a mere determination to act,

although that mental attitude and action is manifested in
Will-Power. It is a living force. Desire is the sister, and will
the brother twin. And both, together, manifest that which
we know as Dynamic Mentation

Will-Power is more than a mere mental facultyit is a

mighty attribute, the influence of which may extend far
beyond the mind of the person manifesting it.

The greatest feats of the occult magicians depended upon

telementation operated by trained Will-Power. And the so-
called "great" men of history, ancient and modern, had
their source of strength in this Will-Power, which they
trained and developed to an extraordinary degree.
The exercise of will shows itself in two ways, (1) the
mastery of one's own mind; and (2) the mastery of the
minds of others.

The second is well nigh impossible unless the first be

accomplished. One must first train his mind so that he will
hold it firmly in the grasp of the will, and prevent it from
jumping this way and that way, instead of moving ahead
to its purpose.

When one has so trained his mind to be obedient to his

will, that it can be held steady and "one-pointed", as the
Hindus say, then is he in a position to direct his mentative
currents upon others to the best advantage.

But so long as his mind is in a stage of disorganization,

one faculty pulling this way, and another that way, and so
on, he cannot hope to concentrate upon others the force
that is being wasted in keeping order at home. When the
mind is mastered by the will, then may new territory be
conquered.

The term, Will-Power, is commonly used in connection

with the manifestation of firmness, or determination. The
determined will is known as a mighty factor toward
attainment and accomplishment. And I think it well to
consider this fact at this point, for back of all outward
manifestations of mentative influence along active lines,
lies this determined will of the individual.

The more determined and firm the will of the individual,

the stronger the mentative influence emitted and
emanated by him. This statement should not require
proof, for its truth is apparent to all who have made a
study of man and his powers. It has been recognized by
writers in all times.

Here are a few quotations that will tend to fix the matter
firmly in your mind, and create in you a desire to manifest
the determined willthe lever that directs and
concentrates Mind-Power.

Buxton said: "The longer I live, the more certain I am

that the great difference between men, between the
feeble and the powerful, the great and the insignificant, is
energyinvincible determination or a purpose once fixed,
and then victory or death. That quality will do anything
that can be done in this worldand no talents, no
circumstances, no opportunities will make a two-legged
creature a man without it."

Donald G. Mitchell said: "Resolve is what makes a man

manifest; not puny resolve, not crude determination, not
errant purposebut that strong and indefatigable will
which treads down difficulties and danger, as a boy treads
down the heaving frost-lands of winter; which kindles his
eye and brain with a proud pulse-beat toward the
unattainable. Will makes men giants."

Disraeli said: "I have brought myself by long meditation

to the conviction that a human being with a settled
purpose must accomplish it, and that nothing can resist a
will which will stake even existence upon its fulfillment.

Sir John Simpson said: "A passionate desire and an

unwearied will can perform impossibilities, or what may
seem to be such to the cold and feeble."
John Foster said: "It is wonderful how even the casualties
of life seem to bow to a spirit that will not bow to them,
and yield to subserve a design which they may, in their
first apparent tendency, threaten to frustrate. When a
firm, decisive spirit is recognized, it is curious to see how
the space clears around a man and leaves him room and
freedom."

As we have seen, the use of the will as the projector of

mentative currents is the real base of all mentative
induction, under whatever name it may manifest. And the
phase of will known as telementation is the form the
results of which strike the observer with the greatest
force. The will currents of a strong man reach out far
beyond the limits of his brain, and influence people and
things, causing them to be inclined toward his wishes.

Many men have worked their will upon others far

removed, and much that is known as thought-
transference, telepathy, mental influence, etc., is really
this working of the will currents over space. What
occultists have called "thought-forms," etc., are really
manifestations of the energy of the will. Will is a living
force, that can be projected and operated at a distance. It
has a property of reacting upon others, and permeating
them with a mental essence not their own, unless they
repel the invasion or fortify themselves against the
aggression.

Desire and will are more elementary forms of mentation

than thought. They underlie thought. Without desire and
will there can be no thought. They ever precede thought;
and are closely allied to the essence of what we call
"feeling."

Many people live almost altogether on the feeling plane,

and exercise but little thought. The infant feels, desires
and wills before it can think. Desire and will are really the
medium from which thought is evolved.

A modern writer on mysticism has said: "There is no force

in the universe except will-force," meaning, of course, the
great natural force of energy called will, of which desire
and will in man are expressions. Desire is a natural force,
and can be used, managed, controlled and directed just
as can be any other natural force.

And what we know as Willpower is the positive phase of

directed desire. The Orientals have trained and cultivated
this Will-Power to degrees that seem miraculous to the
Western mind, and by this trained Will-Power they
perform the so-called "miracles" that confound the
Western scientist.

But even the West has its men of "Iron Will," whose
influence is felt on all sides, and whose power is openly
acknowledged by the public. In the East these men are
generally hermits and sages, while in the West they are
generally "men of action," leaders, "captains of industry,"
etc.

Mind-Power is the essence of all mentative induction. It

includes the positive, forcing, impelling, compelling,
driving phase called will as its motive pole, and as its
emotive pole it has that attracting, drawing, pulling,
luring, charming, fascinating, something that we call
desire.

Mind-Power manifests in the phases of both desire and

will, as we generally use these terms, for it is composed
of the elements of both. Will may be said to represent the
masculine side of Mind-Power, and desire the feminine
side. It may help you to fix in your mind the attributes,
characteristics and nature of these two phases of
mentative energy by associating them with the idea of
masculine and feminine.

I wish that you would learn to think of the Desire-Force as

the warm, ardent, fiery, forceful energy, underlying the
manifestations of Mind-Power; and of the Will-Power as
the cold, keen, strong, directing, controlling projector of
the energy. By fixing these mental images in your mind,
you will be better able to manifest the two phases as
occasion arises.

Besides its office as the director of the energy, the will

serves a very important office as the restrainer of Desire-
Force. When under the control of the "I" of the person,
and taking the suggestion of reason and judgment, it is
able to prevent one from expressing undesirable or
hurtful desires.

It refuses to project the Desire-Force, or to allow the

desire to take effect in action. It also turns back the
desire upon itself, and refuses to allow it to manifest. It is
the utmost importance that the individual acquire a
mastery of his will, for by doing so he will be able not only
to express his desires with the greatest force and effect,
but will also be enabled to restrain hurtful desires, and to
prevent their manifestation upon the plane of action.

And the will has still another important office. It acts as a

protector. The will repels the influence or vibrations of
another mind, and renders its possessor immune to
undesirable thought-waves. It creates a protective aura
around the individual, which will turn aside the thought-
waves or vibrations which may reach him, whether such
be sent directly to him or whether they are the vibrations
emanating from minds of others and unconsciously sent
forth.

The will when properly used acts as an insulator for

attacks upon the desire pole of one's mind, and prevents
the vibrations from reaching their mark. And if it be well
trained and strengthened it will be able also to resist the
most powerful attacks upon it by the wills of others, and
will beat back the vibrations which would force their way
into its stronghold to take it captive.
Desire and Will in Fable

herewith reproduce "The Fable of the Mentative Couple,"

a bit of writing in the lighter vein perpetrated by myself
about a year ago. My excuse for writing this tale, and for
reproducing it now, is that it carries with it a decided
moral, and teaches an important truth. It brings out the
distinction existing between the Motive and the Emotive
phases of the mind, and beneath its flippancy is concealed
some good, sound psychological truth.

I ask that you read it, in connection with what I have just
told you regarding the offices of the will, desire,
imagination, etc. It will show you, in figurative style, the
operation of the two poles of the Desire-Will.

And it will show you how the emotive pole or phase, if left
unguarded by the protective faculties, will be led into all
sorts of trouble. It will also show you how the protective
faculty may be disarmed and overcome by a diversion of
its attention from its task. There are several important
psychological facts brought out in this little fable, and a
number of important "morals" to be deduced therefrom.

I trust that you will seek for the truth and principles
underlying the trifling words of the fable. Just as
important truths may be conveyed in the fairy tales of the
child, so may just as important facts be taught by the
fairy tale fable of the Mentative Couple intended for the
"grown-ups."
 Each of us, man or woman, has a Mentative Castle, in
which dwells a Mentative CoupleVolos and Emotione.
And Volos often strays away, leaving Emotione
unprotected. And the fascinating stranger often puts in an
appearance. And Emotione often is beguiled by his wiles.
And Volos often is fooled by having his attention and
interest distracted by clever schemes, leaving Emotione
unprotected again.

So, while recognizing the value of Emotione, learn to keep

Volos at home at the gate of the castle, and do not allow
him to be "side-tracked." Heed the advice of the wise man
of the fable. There is an important lesson for you in this
fable if you will take the trouble to find it.

The Fable of The Mentative Couple

Once upon a time there lived in the land of Mentalvania,

in a wonderful building called The Mentative Castle, a man
and a woman, called '' The Mentative Couple." They were
happy though married. They lived in harmony, because
they were useful to one another, and neither was
complete without the presence of the otherand neither
did his nor her best work, unless the other was present
and assisting.

Well, now, the man was called "Volos" (which is the same
as the English name "Will"), and the woman was called
"Emotione," which in the language of that country meant
something like a combination of emotion, desire and
imagination.

Now, the chronicle informs us that these two people had

natures entirely different from each other, as has been
said. We are told that Volos was of a stern, inflexible,
strong, positive nature; apt to stick to a thing once
begun; full of the "will-to-live" and'' vitality''; full of
determination and spirit with a strong dash of the "let-
me-alone" and "get out of my way" in his make-up; with
a taste for meeting difficulties and overcoming obstacles;
with a goodly habit of reaching out and taking hold of
what Emotione wanted and needed; and a powerful lot of
self-respect and self-reliance in him.

He was apt to be firm although his firmness was not the

stubbornness of the mule. His general keynote was
strength. He was a good warrior and defender of his
castle. But Emotione was of an entirely different type,
temperament, and character. She was most
impressionable, imaginative, emotional, credulous,
fanciful, full of desire, curious, sympathetic and easily
persuaded. While Volos was all willing and thinking,
Emotione was all feeling.

Volos was a strong character, but lacked certain qualities

that make for successbut these qualities Emotione
possessed, and she supplied the deficiency in Volos. Volos
had to "figure out" everything, while Emotione had
intuition, and jumped at a conclusion in a way remarkable
to Volos, who couldn't understand the process at all.
When he would ask Emotione for an explanation, she
would say, lightly, "Oh, just because!" which answer
would often provoke profane and irreverent discourse on
the part of Volos.

But, nevertheless, he learned to respect these "becauses"

of Emotione, and found that they helped him in his
business. Emotione would dream out things, and see
things a long way ahead, and then Volos would proceed
to put these plans into operation. Volos couldn't see very
far ahead of his nose, while Emotione could see miles
beyond, and years ahead. And besides this faculty of
mental imagery that came in so useful in Volos' business,
Emotione also possessed a burning and ardent desire for
things, which she managed to communicate to Volos,
thereby causing him to get out and do things that
otherwise he would never have dreamed of doing.
Emotione was like fire, and Volos like water.

The water would hold the fire in check, but at the same
time the Fire would heat up the Water and the result
would be the Steam of Action. And, so, you see these two
this Mentative Coupleformed a fine co-partnership,
and prospered mightily.

But, alas! The tempter entered Edenand the attractive

stranger meandered in the direction of the Mentative
Castle, and when he reached there trouble occurred. And
this is what happened:

One day Volos was absent from the castle, being engaged
in some arduous enterprise. And consequently the castle
was unguarded. Volos had provided against this by
instructing Emotione that she was to keep the castle gate
closed tight, when he was away from home, and never to
gaze without in his absence, for there was some
mysterious danger lurking without when he was away.

Emotione had faithfully followed the directions of her liege

lord, although her womanly curiosity was piqued thereat.
Many the time she had heard strange knockings at the
castle gate, but she heeded them not, and even refrained
from looking out of the little peep-hole in the gate
though this last was much against her inclination, for she
could see no harm in "just looking."

But, to return to our tale.

This particular day when Volos was absent from home,

her curiosity was too much for Emotione when she heard
the strange knockings at the gate. And, breaking her rule,
she ventured to peep without. Looking down she saw a
most attractive stranger, with a fascinating smile on his
lips. He looked almost as strong as Volos, but he seemed
to have a dash of the woman in him, besides. He had the
strength, but also the charm that Emotione recognized as
being a part of her own nature. "Ah" sighed Emotione,
"here is a man who can understand me." The fascinating
stranger smiled sweetly, and looking her in the eyes,
masterfully asked to be admitted.

"No, no," replied Emotione, "I cannot let you in, for Volos
told me not to." "Ah, fair lady," said the Stranger softly,
"Volos means all right, but he is rather old-fogeyish, and
behind the times. He does not 'understand,' as do you
and I. Pray, let me in." And, like Mother Eve, Emotione
took the bait.

Well, to make a long story short, when Volos came home

he found that Emotione had subscribed to a set of
"Villeveaux Modern Art," a beautiful work published by the
De Luxe Bros, of Fifth Avenue, to be issued in 824 weekly
parts, at the nominal price of $5 a part739 parts of
which were already out, and would be delivered shortly.

She had also given a number of side orders for manifold

wares, which had dazzled her untrained and unguarded
fancy. Volos cried aloud to the gods of his landbut it
was too late, the contracts had been signed.

But this was but the beginning. Volos did not understand
just what was the matter, and contented himself with
scolding Emotione, whereat she wept bitterly. But the
poison went on with its deadly work. And when Volos
again was absent from home, the habit reasserted itself,
and when the fascinating stranger again called at the
castle, he was admitted.

And when Volos returned, he found the castle furnished

from dungeon to watch-tower with costly rugs, and
furniture, and various other articles, bought from
"Morganstern's Popular Installment House,'' at $1,000
down and $100 per week.

He also found that the castle had been lightning-rodded

from ground to turret, on each wing, tower and annex;
and that sundry promissory notes, containing a law-proof,
judgment-confessed clause, had been given in exchange
therefore.

And then Volos swore by the Beard of Mars, the war-god,

that he would have no more of thishe would remain at
home thereafter. And he did.
But the subtle stranger was onto the game, in all of its
details. And this is how he played it on Volos, even
though the latter remained at home.

A few days after Volos had determined to remain at

home, there came a band of mountebanks, singing,
dancing, and performing juggling tricks. Volos sat on the
great stone beside the open castle gate, and his attention
was attracted by the sounds and sights. Faster the
dancers whirledlouder beat the drumsweeter grew the
singingmore bewildering grew the feats of jugglery
until poor Volos forgot all about the open castle gate, so
rapt was he at the strange sights, sounds, dances, and
feats of jugglery.

Then one of the mountebank gang (who was really the

attractive stranger disguised in motley array) slipped,
unseen, past Volos, and in a moment was engaged in
eager conversation with the impressionable Emotione.

Volos watched the crowd until it moved away, and then

entering the castle, and closing the gate behind him, was
confronted by Emotione, in tears, for she dreaded the
coming storm. "Alack a-day, woe is me," she cried, "I am
again in trouble, O, Volos, my liege lord! I have just
ordered from the fascinating stranger, who slipped past
you at the gate, a baby-grand, self-playing, automatic,
liquid-air-valved, radium carburetor, piano-playing,
Organette, upon which I may play for you all classes of
music, ranging from Vogner's Gotterdammerung to the
popular "Merry Widow Waltz" with feeling, depth of
expression, and soulful understanding, according to the
words of the fascinating stranger who took my order."
"Gadzooks!" ejaculated Volos, "Fain would I cry aloud the
name of that production of Vogner's just mentioned by
thee. And by my halidom, e'en shalt thou soon be
performing the waltz just mentioned by thy false red lips!
Zounds! Of a truth I have been stung again by that
fascinating stranger. I must gaze no more upon these
fleeting scenes of merriment and amazement, lest I be
again decorated with the asses' ears. Aha! Volos is
himself again, and the next time the fascinating stranger
appears upon the scene, he shall be smitten hip and thigh
with my trusty battle-axe, and my snickersee shall pierce
his foul carcass!"

But, alas! Even once more was poor Volos deceived and
trifled withonce more poor Emotione fascinated by the
stranger. And it came about in this way.

On the day of his last undoing, Volos sat on the open

step, in front of the narrowly opened castle door. "No
man shall pass me now," cried he. But fate willed
otherwise. For as he sat there, there approached many
people who took seat upon the steps before the gate, and
engaged Volos in long heated, and wearisome discourses
regarding the outlook for the crops; the presidential
campaign; the Japanese question; race-suicide; the new
theology; how old was Ann; the problem of the final
outcome of the collision between the irresistible force and
the immovable body; the canals on Mars; what Roosevelt
will do with his big stick when his term expires; and many
other weighty, interesting and fascinating topics of
general interest.
Most agreeable were these visitors, and most considerate
of Volos' feelings were they. And although they seemed to
differ from him at the beginning of each argument, still
they courteously allowed him to convince them inch by
inch, until they finally acknowledged that he was
invincible in argument, and invulnerable in logic." "Tis
passing strange," quote Volos, "but nevertheless 'tis true
that I always find myself on the right side of every
question. And the wonder grows when they all admit it in
the end. Verily, am I developing into a wise guy!"

And, pondering thus, he fell sweetly asleep from the rigor

of the disputes; the flattering attentions shown him; the
joy of the victory; and the exceeding amount of attention
and interest he had expended, for human nature has its
limitations, even in the case of one so strong as Volos.
And while he slumbered, the fascinating stranger (who
was really the leader of the argumentative visiting
committee), crept into the house and unloaded upon
Emotione a choice collection of gilt-edged mining stock
(pure gilt, all the way through in fact); a bunch of flying-
machine bonds, and a 5,000 monkey-power, vestibuled
drawing-room, observation-ear Automobile called the
"Yellow Peril."

And when Volos discovered what had happened he wept

aloud, crying bitterly, "Odds-bones; s'deathof a cert am
I the Baron E. Z. Mark." And thereupon he sent for the
wise man who dwelt in the next barony.

The wise man came, and after hearing the story said: "My
children, yours is a sad case, but matters may be
adjusted without a visit to Sioux Falls, and without the
raising of the question of alimony. The trouble is as
follows: "Volos, without Emotione, has no desire or
incentive to do things. He has no wants to satisfy, and
therefore does nothing.

He needs Emotione to supply the desire. And without her

he has no feeling he is nothing but a hard-shell clam.
Therefore he needs her to supply the feeling, for verily,
and of a truth, feeling is the spice of life. And without her
he has no imagination, and cannot see beyond the end of
his noseand what is life without imagination? Gadzooks,
one might as well be a mummy!

"And on the other hand, Emotione without Volos, is a

consuming fire of desire; an unrestrained imagination; an
intuitive faculty degenerated into the basest superstition,
most deplorable credulity, and the idlest fancy. Volos has
no desire, emotion, or imagination of his own and
Emotione has no will of her own. "Verily, cannot it be
seen by all that this couple needs one another the worst
way! Each, alone, is but an incomplete half. United they
standdivided they fall. In union alone is there strength
for them.

"And more than this, each, without the other, falls a prey
to the wiles of some fascinating stranger. We have seen
how Emotione was fascinated and controlled by the
stranger who gained access to the castle. But I have also
seen (by my magic art) that when Volos was away from
home on important business, and not having Emotione
along to keep him straight, he fell a victim to the wiles of
the Desire and Imagination of a fair stranger across the
river, and did her bidding, and used his will to perform
her tasks, instead of those desired by his own Emotione.

Verily, art these people quits with one another and

should now begin over again. True it is that harmony will
be theirs only when they are together.

"And this is the secret of the undoing of Emotione.

Without the will of Volos to protect her, direct her, and
advise her, Emotione allowed her desire, imagination and
emotion to run wild and unrestrained. And so she became
so impressionable as to allow herself to be mastered by
the will of the stranger, who took advantage of the same
and gathered to himself many choice orders for things.

And even when Volos sat by the door watching the

players, dancers, and jugglers, his attention was so
centered on what he saw, that the fascinating stranger
slipped through the gateit was even as if Volos had
been absent from home. And, again, when Volos allowed
himself to become engaged in weighty discourse with the
visiting committee, and used up his energy and force in
argument and dispute with themand when he permitted
himself to be 'jollied' into a false security by these United
Brethren of the Blarney-Stonehe relaxed his vigilance,
and allowed himself to become tired, drowsy and sleepy,
and so fell into a doze at his post, and the stranger again
entered and took Emotione's orders for goods.

"And this then is the Remedy (as my successor, Lawson

of Boston, will say in the centuries to follow)this is the
Remedy. Each person of this Mentative Couple must stick
close to the other. Volos must have no 'important
business' across the river, which will allow Emotione to be
without a protector and adviser.

And Emotione must stick close to Volos, and satisfy her

curiosity, imagination, emotion and desire, by setting him
to work out things for herto do things dreamed of by
herto get her things she desiresto express the things
felt by her. This is the secret of success, dear Mentative
Couplemutual work by desire and will, working in unison
and harmonyeach faithful to the othereach guarding
the other from the fascinating strangers that beset each
when separated. Now, then children, stick close to each
other!"

And saying this, the Wise Man vanished from sight.

And the moral of this fable of the Mentative Couple is

this: That the mind of every man and woman is a
Mentative Castle, wherein dwells a Volos and an
Emotione. And what happened to the couple in the fable,
may happen, and does happen, to many in everyday life.

The will, straying from home, and paying attention to

other attractions leaves the castle unguarded, and the
fascinating stranger enters. And again, the will has its
attention distracted by passing objects of interest, and
forgets the castle door.

And again, the will allows itself to be fatigued, tired, and

jollied by useless argument, and talk, and cogitation, at
the instigation of the designing fascinating stranger, and
the latter slips past the gate.
And in each case, inside the gate is Emotione unprotected
and innocent, true to her own nature, credulous,
imaginative, fanciful, desireful, and emotionalis it any
wonder that she "orders goods" that are not wanted by
the family? And the remedy of the wise man as given to
the Mentative Couple may be, and should be, applied by
every man and woman in his or her Mental Castle. And
this then is the moral of the fable.

And thus endeth the fable of the Mentative Couple, who

dwell in the Mentative Castle, in Mentalvania, in the days
of old when brave knights held their sway and fair ladies
had their way.
Mind-Power in Action

And now let us consider the subject of the operation of

Mind-Power, in the phase of its employment, consciously
or unconsciously, to affect the minds of others. It is true
that this subject will be considered in detail in the chapter
on Personal Magnetism and Telementation, but it will be
well for us to take a glance at the general workings at this
point. I shall cover the points briefly, the elaboration
being made at the proper points in the lessons.

In the first place, let us consider the matter of mentative

induction. As you have seen, the currents of Mind-Power
flow in vibratory waves from the mind of the individual,
and act upon the minds of others according to the laws of
mentative induction.

They thus set up corresponding vibrations, and therefore

corresponding mental states of feelings, in the minds of
such people. In other words, these vibrations "induce" or
set up by induction in the minds of others, mental states
similar to those existing in the mind of the mentator.

These induced mental states are similar in quality and

nature to those in the original mind. But, of course, they
are less in degree, for a part of the original energy has
been dissipated in many directions, and then again, a
certain amount of force is lost according to the degree of
resistance in the receiving mind.
If the receiving mind sets up, consciously or
unconsciously, a considerable resistance to the vibrations,
it will either entirely neutralize or repel them, or else rob
them of much of their power. If, on the contrary, the
receiving mind be in its nature more or less in accord with
the vibrations, it will set up little or no resistance, and the
induced condition will be very nearly as strong as the
original impulse.

The ether, or fine substance filling space, is constantly

filled with these mentative currents, of all kinds and
degrees, streaming out from the minds of all kinds of
people. These currents, of course, come in contact with
each other, and often either combine or else act to
neutralize each other.

For instance, currents of a certain degree or kind of

vibration (that is, of a certain mental state) when they
come in contact with other currents of similar vibration,
will tend to coalesce and combine, there being a harmony
and attraction existing between them. But if they are
opposing vibrations they will antagonize each other and
act in the direction of neutralizing each other's force. If
they are of equal strength, both will lose power, but if one
is much stronger than the other it will lose only in the
inverse ratio of its strength, and the weaker will suffer
likewise.

That is, the weaker will lose twice as much power as the
stronger, and the stronger will lose only half as much as
the weakersupposing that the stronger is of twice the
strength of the weaker.
In this way is accounted for the well-known fact that
places, towns, cities, etc., have their own "personal
atmospheres," which affect persons living in them or
visiting them. These "personal atmospheres" of towns
arise from a combining, neutralizing, etc., of the various
vibrations arising from mentative currents from the minds
of the people living in the town. An average vibration is
struck, which is strongly felt by all within the "field of
induction" of that town.

A little thought will make it clear to you that this is a

correct statement of the mental conditions manifest in
various towns, cities, etc., all over the world.

Each place has its own individuality, which soon makes its
impression on those taking up their abode in it. It is more
than geographical and atmospheric conditions, although,
of course, these play their parts, as we all know.

The average mental state of the people living in the town

strikes the key-note. The stronger vibrations affect the
average, and give a mental tone to the place. The best
proof of this effect being caused by mental vibrations is
found in the fact that two towns only a few miles from
each other, each having the same atmospheric and
geographical conditions, will manifest entirely different
mental atmospheres.

People often ask: "If it be true that the ether is filled with
mentative currents, why are we not affected more than
we are?" The answer is that they are affected more than
they imagine, but they are still affected much less than
one would suppose at first thought, for the reason that
the currents conflict with each other and rob each other of
their force. And then again, Nature instinctively affords a
safeguard and sets up additional powers of resistance.

Just as Nature protects the hearing sense of those who

are surrounded with many and constant noises, until they
fail to hear anything but an unaccustomed noisejust as
she operates upon the smelling sense of the chemist until
he fails to notice the odors which are most apparent to
the stranger entering his shopso does she give
additional unconscious resisting power to people situated
within an active field of mentative induction.

Bring a person from a quiet place into a bustling, active

city, and he is apt to be swept off his feet at first with the
"spirit of the place"he will either be swept into its
prevailing life with an almost irresistible impulse, or else
he will be repelled by reason of the inharmonious
mentative currents. In either case, however, he will be
intensely aware of the vibrations.

But, the same man, after a time, will fail to be so affected

he will be better able to resist the vibrations and will
manage to live with a greater peace and poise than at
first, although he will, of course, alter his nature more or
less in harmony with the prevailing tone of the place. He
will ''feel'' the vibrations less as time goes on.

Some people have so developed this resisting power that

they are almost immune, while others have so little power
of resistance that they are swept here and there by each
strong wave of mentative energy that reaches themthey
are always in some field of induction and being swayed by
its vibrations.

This phase of mentative induction explains the

phenomena of those great waves of feeling that sweep
over a country, such as the emotion that followed the
sinking of the Maine in the harbor of Havana. You will
remember the first shock that came to you when you read
the account in the morning papers.

Then there came upon you a growing sense of some

impending event of great moment, mingled with a feeling
of horror and indignation, followed by an almost
irresistible desire to join in a movement to avenge the
outrage. This latter feeling grew perceptibly as wave after
wave of feeling passed over the country in mentative
currents, setting up increased mental feeling by induction.
Older people will remember many similar waves that
swept over the land in past days.

These things are common, and give you a clue to the

apparent mystery of the action of mobs composed of a
number of individuals who combine in numbers and then
commit acts that no one man of the lot would think of
perpetrating singly or individually.

The conscience of the mob is apparently a thing apart

from the individual consciences of the units composing it.
After the excitementthe morning aftermany, if not all,
of the persons concerned, felt a sickening horror and
wonder at their work. A mob is a cyclonic center of
mentative currents, resembling a whirlpool or whirlwind,
with an active center and a less active circumference.
Great waves of religious fervor noticeable in communities
during the progress of "revivals" are accounted for in the
same way. A few active revivalists start a whirlwind of
fervid feeling and emotion, and it spreads out in
constantly widening circles, increasing until a climax is
reached, and then a diminishing strength is apparent,
which gradually settles down into the accustomed mental
state of the community.

These whirlwinds or whirlpools of emotional excitement,

of whatever kind, are, of course, strengthened by the
constantly repeated suggestions of those participating in
it, which with the constantly growing volume of mentative
energy being thrown forth serves to add fuel to the fire.
This force would go on forever, steadily gaining in
strength and volume, were it not for a provision of nature
which causes the law of rise and fall; increase and
decrease; that universal law of rhythm, to manifest in this
as in all else in her domain. Everything has its rise, its
climax, and its decline.

So much for these general waves of mentative energy, or

mentative currents. But there is another phase to be
consideredmany phases, in fact. Let us examine them.

First there are mentative currents, arising from the strong

centered desire of some person, who forming a strong
mental image, by means of visualization, creates for
himself a center of desire-force, which guided by his will-
power attracts to himself all that will fit into his plans.

He constitutes himself a mentative center, around his

visualized idea, and constantly sends out strong
mentative currents charged with the strongest, most
ardent desire-force, guided, directed, and projected by his
developed "Will-Power. He thus sets into operation the
great mental Law of Attraction, of which the early writers
on Mental Science talked so much.

These mentative currents, charged with desire, spread

out, and soon begin a rotary movement like a whirlpool,
sweeping around and around, always drawing in toward
its center persons and things tending to fit in with the
plans of the center.

The original desire in the man's mind is reproduced in

kind in the minds of thousands of people by the law of
mentative induction, and they all fall in with the plan, the
degree, of course, depending upon the degree of
positivity or negativity of the receptive mind, multiplied
by the degree of positivity of the mentator. The great
plans of the so-called "Captains of Industry" are carried
out by reason of this law.

Many of these great centers of Desire-Forcethese

successful men, who attract to them that which they
want, and those whom they needdo not realize the
nature of the force that they are using, but there are a
constantly increasing number who do know it, and they
are "working it for all it is worth." Many of these steady,
cool business leaders are really deeply versed in occult
laws. If the true facts of the case were to creep out, there
would be the greatest sensation that the country has ever
known.
Then there is still another phase of the matter. I allude to
the cases of men who (generally consciously, but
sometimes unconsciously) are focusing their mentative
currents directly upon some person or persons who are
necessary to their plans and desires. They are filled with
desire to have these persons do thus and so, or not do
thus and so, as the case may be.

These men, according to their degree of concentration

and will-power direct to the other person or persons
strong mentative currents of Desire-Force, and by
mentative induction set up vibrations of a corresponding
rate in the minds of these others, the degree of effect
produced, of course, depending upon the degree of
negativity of the recipient. This effect is produced in two
ways, both according to the law of mentative induction.

The first way is to set up corresponding desire vibrations

in the mind of the other, so that it will in turn cause his
will to carry out the desire.

A variation of this is to direct the desire-force toward the

will of the other, and thus "entice" or "charm" the other's
will into compliance with the desire of the sender. This will
be understood if you will remember what I have said
about the resemblance of the desire pole to the feminine,
and the will pole to the masculine. You will see an
illustration of this in every phase of mentative influence.

The second way is for the will of the sender to force its
way past the will of the other and boldly "make love" to
the desire of the other, and endeavor to "seduce" it by
mere strength and persistency until it accedes to his
wishes.

The variation of this is seen in the case where the

attacking will boldly grapples with the will of the other,
and by sheer superiority of power overcomes it and
makes it captive and obedient. This latter is very rare,
except in cases of personal interviews between the two
persons, aided by telementation between interviews.

You will notice that the phase in which the desire pole of
the mentator does the work is along the lines of feminine
action, the force being of a charming, fascinating,
drawing, coaxing nature; and where the will is employed,
the action is decidedly masculine, the attack being made
boldly, and with a show of strength, the subtlety of the
desire attraction being absent. The giants in the art of
mentative attraction combine poles in their attacks and
work, and thus in the words of "Uncle Remus": "Dey cotch
'em comin', and dey cotch 'em goin'," like "Brer Fox."

Then again, there is the use of mentative induction, in

what is known as "Personal Magnetism," which we will see
in other chapters of this book. In this phase the mentator
pours forth his mentative currents, either in a general
way, or else in a concentrated, directed manner, toward
the other, in a personal interview. This is the secret of
what is called "personal magnetism," and also of that
unaccountable (to the uninformed) manner which some
people have of overpowering others by sheer "strength of
will."
The "personal magnetism" phase of personal influence is
the phase of feminine activity; and the "force of will"
phase is the phase of masculine activity.

Then there is that form of mentative induction called

"mental suggestion," which I take up in later chapters.
Although suggestion has to do with words, etc., rather
than with mentative currents, still the principle is the
samethe mental state is "induced" by words or physical
things which are the result of feeling and mental states,
just as is the phonographic record the result of the
original speech which it is able to reproduce when the
diaphragm is brought in contact with it by means of the
needle. And then there is very little mental suggestion
that is not accomplished with mentative currentsvery
little, indeed.

In closing this lesson I wish to caution my readers to

refrain from manifesting or feeling anything like fear at
what I have said about the use of mentative energy by
other people.

Remember, that fear in itself is the most negative

influence and most weakening mental state known. It
renders negative the most positive man if freely indulged
in.

No matter how potent may be these mentative currents,

there are none that may not be rendered impotent, and
ineffectual by your own will-power set in motion by your
own desire-force. Each and every one of you have within
you, and under your own control, a force that will render
you perfectly and absolutely immune from undesirable
mentative influence, no matter who may use it against
you.

Nature has blessed all of us in this respectit makes no

bane without its antidote, and does not depart from its
rule in this phase any more than in any other. It supplies
the means of self-protection to everyone, and always
furnishes the defensive weapon to match the offensive
one.

As a matter of fact, you are defending yourself constantly,

although you may not know it. Much of this defensive
work is done along subconscious lines, but you are doing
much of it consciously by the use of your will and spirit of
individuality. You are using the mental "No!" all the time
that is, unless you are some poor creature who is afraid
to say "No!" even mentally, and if you are that, then this
book is doubly needed by you.

I shall instruct every student of this book, in many

different ways, as we proceed with the lessons in this art
of self-protection.

No one who studies this book need ever again fear any
undue influence on the part of others. I purpose to make
mental masters of you, and to teach you to throw off the
bonds and shackles of mental slavery. I intend to make
you strong, positive individuals, instead of weak, negative
personalities.

There is nothing to be afraid of except fearso the sooner

you cast off fear the better you will be, and the more
advanced on the road to mastery. While this is not the
place for exercises, still I want each and every one of you
to start right in now and form a mental attitude of
fearlessness and strength, that you may begin at once to
send forth mentative currents of that rate of vibration.

If you do soand you will, I knowthen you will begin to

notice an improvement at once. You will begin to realize
your increasing power, and you will also see that others
are beginning to feel it. Begin todaythis momentto
radiate mentative currents of strength and power in all
directions.

Stimulate the currents by arousing a strong, intense,

burning desire to be strong and to radiate strength
vibrationsthen back this up by the application of a
strong, steady, masterful and dominant willand then
"the trick will be done."

But right here, remember, first, last, and all the time, that
it is not a mere matter of thinkingbut a matter of
feeling. Thoughts are cold, but feelings are warm, alive
and vital.

Therefore you must not merely think "I Am Strong," or

say it like a parrotbut you must stir up your nature to
its depth, until you can really feel that you are indeed
strong and possessed of the radiant energy of mentative
force. Feeling is living thought. Everything that is
worthwhile was produced by this feeling thought. Feeling
Desire EmotionPassionWanting Willing
Demandingthese are the things that have creative
power. So do not deceive yourself with this ''holding the
thought," or any such nonsense of which you have heard
so much until you get sick at the mention of the words. It
is not simply "holding the thought," it is "holding the
desire," and backing it up with the will, that does the
work.

To create a thing you must want it with a burning, eager

want that brooks no denialbacked up by a will that
knows no such word as "can't" or "no."
Personal Magnetism

Perhaps the most interesting manifestation of Mind-Power

along the lines of telementation and mentative induction,
at least to the beginner in the study of the subject, is the
phase known as "Personal Magnetism." We may as well
begin by considering the use of the word "magnetism" in
connection with mental influence, etc.

We often hear of "personal magnetism"; "mental

magnetism"; "magnetic personality"; "magnetic
attraction"; "magnetic influence," etc., etc., used in the
sense of mental attraction; personal influence;
fascination; charming; psychological influence, etc. Let us
see just why the term is used. The explanation involves
an interesting bit of little known occult history.

The word "magnetism," of course, arises from the word

"magnet." Now here is an interesting bit of history. You
will see in the dictionaries that the term "magnet" was
given the lodestone, or natural magnet, because it was
first discovered near Magnesia, a town in Asia Minor.

This explanation is most amusing to those familiar with

the records of the old occult brotherhoods, for the latter
know that instead of the magnet being named after the
town, the town was named after the magnet, the latter
being known centuries before the town of Magnesia was
built.

The natural magnet was known in China, India, and

Persia thousands of years ago. Its name "magnet,'' arose
from the same Persian word as ''magic,'' namely, "mag,"
signifying the esoteric priesthood or Magians.

The name was given because the power of the natural

magnet resembled the mental power exerted by the
Magians, and the stone was called literally "the Magian
Stone," or the "Magic Stone," hence the words "magnet"
and "magnetism." So you see we come by our use of the
word in a perfectly natural way.

An interesting fact (and one that goes to prove that minds

work in accustomed channels) is to be noted in the
circumstance that the mysterious phenomena of
Mesmerism, etc., noticed in Europe and America during
the past century or so, came to be naturally called
"Animal Magnetism"; "Personal Magnetism," etc., the
mind of the public intuitively connecting the phenomena
with that of the magnet, which it very much resembles.
And, in our day, we speak of people being "very
magnetic," "lacking magnetism," having a "magnetic
presence," etc., etc. And so history repeats itself. The
magnet which was originally called the "Magian or Magic
Stone," because its force resembled the mentative
attraction manifested by the Magi or Magians, serves to
give a name to similar manifestation of mental force
centuries after.
The "magnet" gives back to the Twentieth Century
Magians the name it borrowed from the Magians of
Ancient Persia. It has repaid the debt.

While the phase of Mind-Power which has to do with the

operation of the force upon distant minds and objects is
perhaps the most startling, still that phase which is called
"Personal Magnetism" is one of the most important and
remarkable. Its very frequent occurrence often causes us
to overlook it, but it is the phase which is effectively used
by those who understand it, and the one against which it
behooves us to guard ourselves.

All have noticed that some individuals seem to have a

"winning way" about them, and are able to induce others
to fall into their way of thinking, and to do what they wish
done.

The so-called "magnetic" man is able to sway audiences

or individuals by his mystic power, and one often fails to
realize just how it was done when he recalls the words
spoken, or reads them in cold type the morning after. The
secret lies not alone in what is said, or even in how it is
said, but rather in how great a degree personal
magnetism was emanated by the speaker.

Many persons who have dealings with the public in the

direction of selling goods; securing subscriptions; selling
life-insurance, etc., etc., have acquired a degree of the
art of using personal magnetism, often being unconscious
of the force they are employing.

And many large employers of agents have schools

wherein the agents are taught the psychology of
suggestion, personal influence, etc., and more or less of
personal magnetism although under some other name.
And, more than this, every person who is in earnest,
when talking to another person manifests more or less
personal magnetism, unconsciously, or consciously.

While the statement may bring down upon my head the

wrath of those who believe that the phenomena of the
"old-fashioned revival" are due to the "workings of the
Spirit," I do not hesitate to affirm that all students of
psychology know that the greater part of the fervor is due
to emotional excitement produced by personal
magnetism, manifesting along both the lines of mentative
currents and suggestion. Anyone who has ever attended a
negro revival or camp meeting has carried away with him
a memory of the effects of a certain kind of personal
magnetism upon a certain type of emotional minds.

And not alone in the field of "emotional religion" does this

force manifest itself so stronglyit is just as plainly
demonstrated in the case of "emotional politics." Let any
man sit down and sanely consider the performances of
the average man of the rank and file of either of the
political parties during a campaign. See how men are
swayed by emotional appeals to their prejudices and
party spirit.

See how they allow themselves to be blinded by glittering

promises and statements, without a shred of reasonable
argument, until they become fanatics.

Their emotions are skillfully played upon by the leaders

and speakers, and the current of personal magnetism,
and suggestion, spreads over the body of the party until
they become a mob possessed of certain fixed ideas that
have taken possession of them.

Families are split by factional differences, and hatred

reigns when love formerly had its abode. The excitement
grows fiercer and fiercer, until at last the day of the
election is at hand, and the country goes into a paroxysm
of emotional excitement. Then the result is announced.
The next day everyone suffers from a relapse, and the
country begins to laugh over what has happened.

After the sting of defeat has worn off, and the elation of
victory has melted away, it is found that the country is
moving along about as usualnot going to the dogs
because some man is defeated, nor taking great leaps
forward because some other man has been elected Town
Supervisor, or President, as the case may be. The people
play their parts year after yearthat is the majority of
thembeing swayed by emotional excitement rather than
by reason, thought, or intelligence.

And the men who pull the mental strings grin to

themselves as they think over "what fools these mortals
be," and prepare themselves to pull the same strings
again upon the next occasion, and to make their sheep-
like followers again dance to the tune of "My party, right
or wrong, my party."

And in both revival and political campaign the moving

spirit is the same. Our old friend, personal magnetism,
operates through the force of a few "feelings" conveyed
from the minds of the few to the minds of the many,
aided and abetted in its subtle influence by its mate,
mental suggestion.

Gaining force under the force of the desire and will of

each person who adds his force to the original impulse it
swells in volume until, like the rolling snowballs, it grows
to mammoth proportions and sweeps all before it.

You have often heard that "enthusiasm is infectious." Did

you ever wonder why? Have you ever wondered why you
enjoyed a theatrical performance more when the house
was filled than when only half its seating capacity was
used?

Have you ever understood the cause of the wave of

enthusiasm that has swept over the large audience,
including yourself, until you felt all in a mental glow?
Have you ever realized that what is known as "the
psychology of the crowd,'' by which term is meant the
influence that can be gained over a crowd, whereas the
separate individuals composing the crowd could not be so
affected, is due to personal magnetism and mental
suggestion which is started into operation and then
spread from mind to mind by the added desire and will
manifested in mental states and their associated physical
actions?

And there is another fact to be remembered while we are

considering audiences and crowds. I allude to the fact
that the speaker is affected by the personal magnetism of
the audience, which flows back upon him, giving him
increased power to send again to them his own ideas,
awakening fresh emotional excitement in them. It is
action and reaction always.

It is of the greatest importance that one understands the

causes of these "mental epidemics," for when the cause is
once understood one is far less liable to be carried away
by emotional excitement spread in this way.

Many sober, sensible people have been swept off their

feet by these waves of personal magnetism, and have
done and said things that would otherwise have been
impossible for them. They have allowed the personal
magnetism to reach their minds through the emotive-
pole, arousing ideas and desires that otherwise would
have been impossible.

We have seen, or heard, of respectable citizens, including

the members of the so-called learned professions,
lawyers, doctors, teachers, preachers, joining in mobs
and allowing themselves to be carried away by the
personal magnetism and suggestion of the more excitable
members thereof, and participating in acts that
afterwards seemed like horrible nightmares to them.

The emotional nature is always very near the surface, in

the majority of men, and it should be ever guarded from
outside arousing influences. The motive-pole of the mind
the willpower, should ever be on guard to resist this
invasion of the emotive poledesire-force.

And so should the will ever be on guard to neutralize the

personal magnetism of others who in personal interviews
seek to bend the minds of their hearers to their ideas,
and by thus arousing desire mould them so as to work
their wills upon them.

In all of these cases of personal magnetism, and mental

suggestion whether along the lines of personal
influencing, appeals, artful suggestion, etc., as well as in
the cases of "mental epidemic," the effect is produced by
the mentator, or suggestor, obtaining the voluntary
attention of the other or others, and thus holding his will
engaged, and his emotive pole of mind thus unguarded,
while he pours in his mentative currents, or suggestions
(usually both) into the emotive pole of his hearers.

He thus induces in them the desires, emotions and

feelings which act as motive forces, causing them to act
according to his wishes and will.

The person affected is rendered unable to reason

correctly, or intelligently, for his will is "on a vacation,"
and his reason is swayed by his desires, emotions and
feelings thus induced, the necessary support of the will
being lacking.

The will of the man sending the mentative currents, or

mental suggestions, is in control, instead of the wills of
the hearers and persons influenced. In the cases of
widespread "mental contagion" the influence spreads from
mind to mind, along the same lines, and according to the
same laws.

I trust that what I have said along these lines will appeal
to the student in the direction of causing him to interpose
a resistance to these currents and suggestions in cases
such as I have mentioned.
The remedy is in his own handssimply the interposition
of the will, in the manner of which I shall speak as we
proceed. Surround yourself with an armor of will-power
which will act as a shield against influences of this sort,
and which will beat them back upon their senders. If
people but understood this law they would cause these
selfish mentative currents to be reflected back upon the
sender until he was swept away in the whirlwind of his
own raising.

It is apparent to all students of human nature that there

is a wonderful difference in the degrees of what is called
"personal force" observable in different persons with
whom we come in contact.

Some are very "forceful," and others are quite "forceless,"

and others form varying degrees between these two
extremes. This difference in "personal force" depends
upon the degree of dynamic "positivity" or negativity" in
the "magnetism" of each person.

The man who is able to manifest a strong degree of Mind-

Power along the lines of motive polarity, or will-power,
becomes dynamically "positive." I use the word "positive"
in this connection in the sense of Webster's definition;
"having the power to direct action or influence." Passing
down the scale, through varying and lessening degrees of
"positivity," we reach the case of the man who is almost
devoid of this power of manifesting Mind Powerand his
condition we call that of dynamic "negativity." By
"negative," as I use it here, I mean: "non-positive;
lacking the power of direct action or influence.''
Now, every person has his own degree of dynamic
"positivity." Each one is dynamically positive to some
others, and dynamically negative to others stillunless
indeed one has reached the limit of positivity or
negativity, which limit cannot be definitely fixed. Two
persons meet each other.

At once there ensues a silent, quiet struggle between

their dynamic mentation, depending for its intensity upon
the importance of the meeting. Still, in any and all
events, the struggle ensues, usually unconsciously. It
may be over in a moment, or it may last a long time, but
from that struggle, sooner or later, one or the other must
emerge a victor, unless, as is rarely the case, they are of
equal degrees of positivity. And there is no mistake about
the result each one recognizes himself as the victor, or
the defeated, and adjusts himself to his relative position.

I do not mean by this that the degree of dynamic

positivity is fixed permanently in either person. For the
contrary is the case. One of the persons who is really
stronger, usually, may be weaker at that particular time
owing to his will being fatigued, or by reason of his having
relaxed his will-power, as is often the case. And in such a
case, the defeated one may be the victor at the next
encounter, or may even rally his energies in a moment
later and turn the tables.

One may have a strong will, in moments of activity, and

yet in moments of passivity he may relax it very much.
And, a still more important fact: One may so increase his
will-power that he will be able to completely dominate
those who formerly over-mastered and even over-awed
him. All of us know of instances of this kind in our own
personal experiences.

At the extreme dynamic positive pole are to be found

those wonderfully forceful men who seem to dominate all
with whom they come in contact. These people fairly
paralyze the wills of those around them, and induce
emotive states almost at will. When in deep, earnest,
mentative effort, they seem to actually "plunge" their will
into the mind of the other persons, and set themselves up
as the dominant force therein, taking the others' wills
captive and holding them obedient to the master will of
the positive man. Such men are of course rare, and
whenever they exist they make a strong mark on the
history of their times, local or general.

I do not like to quote Napoleon Bonaparte as an example,

for he has been used to illustrate almost everything. But
still, the mind intuitively flies to him in thinking of the
dominant will. Napoleon had a marvelous willan almost
superhuman will. It was manifested not only on the world
at large, but also upon those closest to him in the way of
personal contact.

This man worked his will on those around him, and forced
his desires upon them, also. He dominated everything and
everybody, and his contemporaries, even his enemies,
testify to this marvelous personal power. He is a very
good example of this extreme positive type.

Passing down the scale, we see men of strong personal

force in all walks of life. These men formerly played the
part of warriors or rulers of kingdoms, but the increasing
importance of commercial life in the world's affairs has
developed and brought forth a new type of these positive
men, who now show themselves as "captains of industry,"
prominent figures in "frenzied finance," makers and rulers
of the great "trusts" of this country, and others.

A little lower in the scale of personal force we find men of

marked power, but still a little less strong than those
above them. And so we pass down, through the varying
degrees of the scale, meeting the average man and
woman, and then on to the "weaklings" of the race. At the
extreme negative end of the scale we find those
impressionable creatures, known to students of
experimental psychology as "somnambules," or
"impressionables," who have merely to be told to do a
thing, in an authoritative manner, in order to have them
attempt to do it, or at least to feel impelled to do so.

There are many people upon whom the phenomena of

extreme mental suggestion may be produced while they
are wide awake. They will feel the "burn" on their hands,
caused by your finger, if you but suggest it to them in the
right way.

They will be unable to draw apart their hands, which have

been fastened together by your strong suggestion. They
will be drawn backward, or forward, by your suggestion.
There are many people of this kind, some more
impressionable than others, but all quite impressionable,
who will be driven this way or that way by those who
understand the subject.
Fortunately, this fact is not generally recognized, or else
we should hear of still more cases of "strange influence,"
etc., in the newspapers. But the subject is becoming more
widely discussed and known now, and it is only a question
of time when the law will be compelled to take cognizance
of it.

Fortunately, however, the extreme negative condition

may be overcome by one, by developing his will and
learning the principles underlying the subject. Knowledge
of the nature of the subject robs the force of much of its
effect, the latter depending largely upon the passive
ignorance of the subject. Give him the proper instruction,
and he will be able to interpose a resistance. Every man
has his present place on the scale, but he may improve
his position!

Personal magnetism bears a close resemblance to that

which in olden times was frequently called "Mental
Fascination." "Fascination" means "the act of fascinating,
or state of being fascinated." The word "fascinate" springs
from the Latin word "Fascinare," meaning "to enchant;
bewitch, charm by eyes or tongue; captivate, attract,"
etc.

The definition of the English word, "fascinate," is as

follows: "To act upon by some powerful or irresistible
influence; to influence by an irresistible charm; to allure,
or excite, irresistibly or powerfully; to charm, captivate,
or attract powerfully; to influence the imagination, reason
or will of another, in an uncontrollable manner; to
enchant, captivate or allure, powerfully or irresistibly."
The above definition is condensed from a number of the
best dictionaries, and gives the essence of the idea
embodied in the word. In this work I use the term
"Personal Magnetism" in the sense of: The action of Mind-
Power in the direction of powerfully influencing the
imagination, desire, or will of another. This is my own
broad definition which includes all the varied phenomena.
Examples of Dynamic Mentation

The story of dynamic mentation runs along with the

history of the human race, for it has always been known
to man in some form. Coming to primitive man along with
other inheritances from still lower forms, it was used from
the beginning. Its earliest forms were similar to its
employment by the lower animals, such as has been
mentioned in a preceding chapter.

The positive minds of the race influenced and dominated

the more negative ones. Without understanding its laws,
the positive barbarians discovered that they possessed a
stronger power of inducing mental states among their
negative companions, and were thus enabled to work
their will upon them. Many of the leaders of barbarian
races owe their positions of prominence and leadership to
this law of mental induction.

But along with the rise of leaders there was manifested a

similar rise in power and influence of the priests. All races
have had their priests, and have today. A priest is a man
whose office is that of a mediator between men and their
divinitiesone who claims to represent the supernatural
entities in their dealings with mena religious, or spiritual
"middle-man," as it were (I use this expression in all
seriousness, and with no desire to speak lightly of the
priestly offices, which have played an important part in
the history of the race).
The priests, not being occupied with warfare, or
agriculture, and by reason of their support being
contributed by the people, found plenty of time to "think,"
a somewhat rare privilege in the early days (and even in
these times, for that matter). And, so, there gradually
arose, among all peoples, a priestly caste that possessed
the bulk of intelligence of the race. These priests soon
began to recognize the importance of Mind-Power, and
they studied its underlying principles and laws of
operation. This of course gave them an additional hold on
the people, and a power over them. There seems to be no
doubt but that even in the early days of the race, the
priestly caste held a very wide knowledge of the laws and
practice of dynamic mentation.

In the heart of Africa today, we find the Voodoo men, or

conjurers, or medicine men, well versed in the application
of Mind-Power. It was also known among the early
American Indians, although their degenerated
descendants seem to have lost the knowledge, except in a
few instances.

The power of the priesthood among primitive races is

based almost entirely upon some form of dynamic
mentation. And, as we see the race ascending in the
scale, so do we see the priests displaying a broader and
fuller knowledge of the subject in question. The history of
the oriental races shows that a full knowledge of the
operation of Mind-Power has been possessed by them for
thousands of years.

In the pictured stories of the Egyptians, the traces of

which appear in their ruined temples and other buildings,
we see that they understood the art perfectly. In ancient
Persia and Chaldea, the art arose to great heights. In
fact, among all of the advanced ancient races of men, we
find an important place given to the subject before us.

Among the Ancient Mysteries, and the various ceremonies

of the temples, of the early races, we see many instances
of the use of this power. Back of the rites and ceremonies
were always the underlying principle and application. In
the early use of the force, its employment was largely
along the lines of healing. But still we read in the pages of
early history of many instances of mental fascination,
pure and simple.

That which was afterward called Mesmerism, hypnotism,

etc., was well known to the ancients, and, in fact, some of
the recorded results coming down to us from the past,
have never been equaled by modern experimenters.
Some of the feats of the modern Hindu magicians, or
fakirs, have never been equaled by Western hypnotists.

Ancient history is full of instances of the operation of

dynamic mentation among the people of the early days. It
is related that Julius Caesar, while quite a young man, fell
in with pirates near the Isle of Rhodes, who captured his
ship, and took him prisoner. They held him for several
weeks, while awaiting the ransom money being raised by
his relatives.

Plutarch writes that while the young Caesar was the

captive of the pirates, he asserted his mastery over them
to such an extent that he seemed a ruler rather than a
prisoner. When he wished to rest or sleep, he forbade
them to make any noise, and they obeyed him without
question. He abused them and ordered them around like
servants, and they did not seem able to disobey him. He
did not hesitate to threaten them with death when he
regained his liberty, and they did not resent itand he
afterward made good his threats.

It is related of Alcibiades, the Athenian, that he once

made a bet with some of the young Athenian nobles, that
he would publicly box the ears of Hipponikos, a venerable
and greatly respected citizen. Not only did he bet that he
would do this thing, but he also claimed that he would
afterward compel the old man to give him his favorite
daughter in marriage.

The day following, when Hipponikos came out, Alcibiades

walked up to him and gave him a resounding box on the
ears. The old man seemed dazed and bewildered and
retired to his home. A great public outcry arose, and the
young man seemed likely to fall a victim to the
indignation of the citizens.

But the next day Alcibiades went to the home of

Hipponikos and, after making a pretence of baring his
back for punishment, he managed to induce in the old
man a feeling of good humor and mirth, and obtained his
pardon and goodwill, the latter increasing daily thereafter
until finally he grew so devoted to the young man that he
offered him the hand of his daughter in marriage, which
was accepted.

Anyone who is acquainted with the recorded character of

the Athenians will realize what a wonderful occurrence
this was. It was a striking exhibition of dynamic
mentation, without a question.

All the great generals of history have possessed this

quality. Caesar, Alexander the Great, Napoleon, Frederick
the Great, and the modern mystic-warrior, Gen. Gordon,
all managed their men in a mysterious and wonderful
manner, so that their troops worshiped them as almost
gods, and went to their death willingly and joyfully. The
single instance of Napoleon, when he returned from Elba,
and confronted the Bourbon army drawn up to capture
him, should satisfy anyone of the possession of the
greatest dynamic power by this wonderful man.

You remember that the troops were drawn up confronting

Napoleon, their muskets leveled at his breast in
obedience to the command "Aim!" Napoleon, who was on
foot, marched deliberately toward the troops, with
measured tread, gazing directly into their eyes. Then the
officers shouted, "Fire!" A single shot would have killed
Napoleon, and would have brought to the man who fired
it a fortune from the Bourbon King. But not a man obeyed
the order, so completely were they under the spell of
Napoleon's fascination.

Instead of firing, they threw down their guns and ran

joyfully toward the Corsican, shouting. "Vive l'
Empereur!" Their officers fled, and Napoleon, placing
himself at the head of the troops, marched on to Paris.
Other troops flocked to his standard at each point where
he confronted them, although they had been sent out to
capture or kill him.
By the time the gates of Paris were reached, he was at
the head of an immense army. The fascination manifested
by this man was one of the most marked instances of its
possession of which we have any record. And it seems to
endure to this dayalmost a century after his death. The
very mention of his name makes one's blood tingle.

All great leaders of men, statesmen, orators and

politicians have the power of dynamic mentation
developed to a considerable degree. If you have ever
come in contact with a man of this sort, you will always
remember the impression he made upon you. Every man
who knew James G. Blaine will remember his "personal
magnetism," of which so much was said during his
lifetime. Anyone who heard the famous speech of Wm. J.
Bryan, at the Chicago Convention, in which he made use
of the famous expression: "Thou shalt not press upon the
brow of Labor the crown of thorns; thou shalt not crucify
Mankind upon a Cross of Gold," needs no further proof of
the reality of dynamic mentation.

Bryan was almost unknown to the majority of the

delegates, and no thought of nominating him was
entertained by them. But his "magnetism" was so great
that it swept the convention like a mighty tidal-wave,
carrying all before it, and Bryan was carried around the
hall on the shoulders of the delegates, who afterward
made him their nominee for President.

And although defeated twice, this man still possesses a

wonderful fascination over hundreds of thousands of
people in this country, who would rally around his
standard at any time that he would sound the call. Henry
Ward Beecher, at the great meeting in England,
manifested the same power. The whole meeting was
against him, and drowned his words by hoots, yells, and
other noises.

But Beecher looked them straight in the eye, and

gradually cowed them into subjection, and then talked to
them for two hours, and fairly carried the meeting by
storm. He was but one man facing thousands of other
men hostile to him, and determined to prevent him from
speaking.

But the single man wonby his dynamic will. It was not
alone the words, in these casesit was the Mind-Power
behind the words.

Fothergill relates the following remarkable incidents in the

life of Hugo, Bishop of Lincoln, which is another
illustration of one phase of dynamic mentation:

"Perhaps no exhibition of heroism was ever more

remarkable than when Hugo, Bishop of Lincoln, bearded
Richard Coeur de Lion, in the church of Roche d' Andeli.
In pursuit of war in Normandy, Richard demanded more
supplies from his barons, and the bishop refused to
supply any men; the seer of Lincoln was bound to military
service, he admitted, but only within the four seas of
Britain.

Richard was not a man to be lightly crossed, and Hugo

was summoned to Normandy. So enraged was the king
with the spiritual seer that when he presented himself in
Normandy to answer the charge against him, two friendly
barons met him to urge upon him the necessity for
sending a conciliatory message to the king before
entering his presence.

The bishop declined the advice. The king was sitting at

mass when the prelate walked up to him and, despite the
monarch's frown, said, "Kiss me, my lord king." The king
turned away his face. Hugo shook him and repeated his
request. "Thou hast not deserved it," growled the king
fiercely. "I have," returned the prelate, and shook him all
the harder. The king yielded, the kiss was given; and the
bishop passed calmly on to take part in the service. Mere
indifference to death could never have produced such a
result.

There was something more. As well as utterly fearless,

Bishop Hugo possessed willpower of most unusual
character, of which several instances are on record. Not
only did he face the king and justify his refusal to supply
men in the council chamber afterwards; but he went
further, and rebuked him for infidelity to his queen. The
Lion was tamed for the moment.

The king acknowledged nothing, but restrained his

passion, observing afterwards, 'If all bishops were like my
lord of Lincoln, not a prince among us could lift his head
among them.' Such is the story as told by Froude. Yet
Richard was the last man to permit a liberty to be taken
with him, as his whole history showed.

"Hugo was such a remarkable illustration of what high

will-power can do, that another story may be related of
him. King Henry Plantagenet had made Hugo Bishop of
Lincoln; yet shortly afterwards, on preferring a request for
a prebendal stall for a courtier, his request was refused.
Hugo had already braved his wrath once, and the king,
despite the episode of Thomas a Becket, was savagely
angry.

Henry was with his suite in Woodstock Park, and sat down
on the ground pretending to be mending his glove when
the bishop approached him. The king took no notice of his
spiritual peer. After a brief pause Hugo, pushing aside an
earl, sat down by the king's side. Watching the royal
proceedings he remarked 'Your Highness reminds me of
your cousins at Falaise.' Falaise was famous for its leather
work, and it was at Falaise that Duke Robert met Arlotta
the tanner's daughter, the mother of William the
Conqueror. This reference to his ancestry was too much
for the king, who was utterly worsted in the discussion
which followed."

Can anyone doubt the existence of the subtle force of

Mind-Power in the instances just related? There was Mind-
Power behind the words, actions and courage of Hugo
without it he would have failed.
Dynamic Individuality

For the purpose of illustrating the personal qualities of the

dynamically positive man, along the lines of Personal
Influence, I shall proceed to describe these qualities as
existing in a person whom I will call the Dynamic
Individual. Let us consider this man as an actually
existent individual, in our treatment of him.

You must endeavor to imagine him in this way, that you

may understand his qualities. He is a very positive man,
magneticallyone of the examples of a strong, forceful
man of affairs, who is constantly meeting people, and
having relations with them. How does such a man act,
talk, look, move and conduct himself? Let us see!

In the first place, let us consider his appearance. He may

be tall or short; dark or fair; stout or slenderthese
things do not count. But, notice this, that no matter which
of the characteristics just mentioned he may possess or
lack, he has a certain "air about him" that all may
recognize, once they have seen it in anyone. Let us notice
this "air" carefully, for it may give us a clue.

The principal feature about this "air" of the Dynamic

Individual is its suggestion of self-confidence and
fearlessness. Our man seems to have a certainty of an
inward power and force about him. Not the blustering,
self-important air manifested by the pinchbeck imitators
of our man, but a calm, contained, poised consciousness
of strength and self-confidence.
Our man seems to feel that there is "something in him"
that gives him a strength and firmness unknown to the
majority of people. Every such man has this inner
consciousness, and I shall tell you what it is.

As I said in the first chapter, there exists in Nature a

Universal Dynamic Mental Principle. In this principle each
individual is a Center of Power. This Dynamic Principle in
its outward manifestations of one pole of its energy, at
least, resembles a universal will. That is, while its inner
nature cannot be known, yet in the outer aspect of one of
its poles of energy it resembles a universal will in
operation everywhere. And, so, we are justified in
thinking of it as Universal Will-Power.

The more positive a man becomes, in dynamic mentation,

the closer does he become in contact with this Universal
Will. And the closer he is to this Universal Will, the more
positive does he become. It is a case of action and re-
action. "To him that hath shall be given" applies in this
case. The quality of dynamic positivity draws one to the
Universal Will, and the nearness to this will renders one
more and more positive.

But there is this to be noted in connection with this truth.

When a man feels the sense of power that comes from a
mental relation with the Universal Will, and allows the
energy to flow through him, and to manifest in his acts,
he has a reservoir of willpower back of him which is
inexhaustible and never failing.

But if, in his conceit arising from some successful action,

he begins to think that the power is due to some
"personal strength," then he becomes "conceited" and
"the pride of personality" grows upon him. This is where
he makes his mistake. By this personal view of the matter
he fences himself off from the Universal Will and limits his
force to that portion which is locked up within his own
mind, induced there by the will of the universe.

Such a one separates himself from the source of power

and puts up a barrier between himself and the universal
supply. This is in accordance with the inner teachings of
the great schools of occultism, and which teachings agree
perfectly with the latest theories of modern Science.

There is a great ocean of Universal Will, in which we are

but centers of activity, and if we will but open ourselves
to the power and will contained therein, we will have an
unfailing store of power upon which to draw.

Let us pause for a moment and see what forces are

combined in this active mentative center. In the first
place we see that the dual aspect of the Mind-Power
manifests itself always. That which we have called the
Desire-Force, and that which we have called the Will-
Power, appear as the two mentative poles. You know this
well, for you have studied the previous chapters wherein
this point is brought out and illustrated.

But here is an aspect of the matter that I did not bring

out in those chapters. I allude to the resemblance of the
two phases of Mind-Power, i.e., Desire-Force and Will-
Power, to the physical phenomena of magnetism and
electricity respectively.
Desire-Force, like magnetism, manifests in a drawing,
pulling, attracting power; while Will-Power, like electricity,
manifests in a pushing, compelling, driving power. Desire-
Force, like magnetism, tends to draw things inward and to
itself; while Will-Power, like electricity, tends to drive
things outward and away from itself.

This dual manifestation of energy is seen all through

Nature in all of its manifold forms and conditions. There is
ever the drawing in to a centerand there is ever the
pushing outward from the center. And this law manifests
upon the mental plane as well as upon the physical plane.

We have heard much of people being "magnetic," that is,

having the power to attract persons to thembut that is
merely one phase of the operation of dynamic mentation.

We do not hear so much about people being "electric,"

and yet the term is just at proper and applicable as the
term "magnetic." "Electric" people are the people in whom
Will-Power is strongly developed and manifest. These get
"after" others and make them do things.

They are the active, energetic, forceful men and women

who get behind things and push them along. All great
leaders possess this phase of energy to a marked degree.
The mere mention of the matter to you will cause you to
think of instances of people who possess mentative
"electricity."

There are men who are able to make the crowd around
them do their biddingthey are able to work their will
upon the mass of people. These men are seen to possess
a strange power, but very few understand it. It is entirely
different from the fascinating, alluring, charming,
attractive personality of the "magnetic" man, for it forces,
and compels by sheer force of character and will, instead
of drawing and attracting.

You will see why I have spoken of these two phases as

masculine and feminine respectively when you consider
their different manner of manifestation.

But, while both of these forms of power, the "magnetic"

and the "electric," have their strong points and
advantages, I hold that the highly developed individual
must have both of these phases developed highly. In
short, instead of being merely very "magnetic," on the
one hand, or very "electric," on the other hand, the ideal
man must be "electromagnetic."

In other words, he must have both sides of his mentative

energy highly developed and in full operation. In this way
he is able to manifest a combined influence which will
make him a very giant of dynamic mentationA
DYNAMIC INDIVIDUAL.

I would advise all who wish to become dynamic

individuals to cultivate the mental image of the Universal
Willthink of it as a great ocean of Will-Power, in which
you live, and move, and have your being.

Feel yourself in touch with it. Think about your relation to

it, constantly, and you will find that your mind will
gradually open out to admit of the inflow of its power.
And when you learn to know the real source of power,
then you will no longer deceive yourself and attempt to
shut off the flow of the Universal Will by erecting petty
personal barriers of conceit.

This inner consciousness of the dynamic individual,

especially if he understands its true nature, will react on a
man's personal manner and appearance and cause to
manifest in him that calm, serene, positive "air" of power,
will and strength, that the great leaders of men always
possess.

And that "air" is in itself a mighty suggestion to others,

for the world has learned to associate it with power and
ability. Just as the feeling manifests itself in action, so will
the outward action tend to induce the inward feeling, as I
have told you.

If you will endeavor to imitate and reproduce the outward

carriage, manner, "air" and demeanor of this dynamic
individual, you will have taken a step toward inducing a
corresponding Mental State in yourself. But do not remain
satisfied with thisgo right to the fountainhead and
receive your power direct from the Universal Will.

But there is something else about the dynamic individual

which is different from Will-Power. The will is a cold,
keen, powerful force, devoid of color it is like a great
natural force devoid of feeling or emotion, although acting
in response thereto. What other great force is manifesting
strongly in our dynamic individual? Desire-Force! Yes,
that is the other great force within himDesire-Force.

No matter how strong a will a man may have, even

though he gets in the closest touch with the Universal
Will, he will accomplish nothing unless he be possessed of
a developed desire. One must "want" to do things, before
he wills to do them. Let us see what this Desire-Force is.

The Universal Mind-Power seems to be a strong

something, containing within it all the force and energy
there is in existence. It does not seem to have the
attributes of personality about it, except when it becomes
manifested in personal minds, or centers of power.

When a personal center, or personal mind, is established

in the Universal, then there seems to spring into
manifestation a creative desire, which constantly urges
toward outward expression.

This Desire-Force is seen all through Nature, in all of her

forms, and is inherent in all that we call Life Energythat
is, the energy which prompts the building up of form and
shape. This Desire-Fore causes the seed to sprout and the
plant to growthe cell to multiply, and the higher forms
to evolve from the lower. It is the essence of the great
Creative Life Energy ever manifest in Nature. It is
essentially a feminine principle, and is constantly desiring
to "give birth," "bring forth," "create." It stirs the will into
action, and never is satisfied unless it is performing
creative work, mental or physical.

Now, there are persons who seem to possess but very

little of this Desire-Force, except on the physical plane.
Their mental plane manifests very little of this force, and
consequently they accomplish little or nothing of the
world's work, and merely carry out the desires of others.

But there are others who have this force manifested most
strongly within them. They are possessed of a craving,
longing, desiring force that impels them to "do things."
That is, it fills them with ardent desires, along mentative
lines of creation, which are ever crying out for
satisfaction. The strong men and women of the world
have this Desire-Force highly developed, and its effort
toward expression is what causes these people to
accomplish things.

Now do not mistake me. This desire is not always in the

direction of "owning things," but rather in the direction of
"doing things," It is true that when one's desires are
along the line of accumulation, the force will be bent in
that direction; but it may be less along these lines, and in
that case the accumulation will be a mere incident of the
"doing."

Our dynamic individual has a great deal of Desire-Force

within him. He "wants" to do certain things, and he wants
to do them very much. He wishes to accomplish certain
ends, and the desire becomes an ardent, glowing force
that stirs up the desires in those around him, and at the
same time incites his own will into action. His Desire-
Force combines with his will, and wonderful things are
accomplished.

When you come into contact with a man of intense desire,

you can fairly feel the force emanating from him. Our
dynamic individual has learned to concentrate his Desire-
Force. When he wants some particular thing, he forgets
about the minor things, and focuses his desire upon the
particular thing craved by him, and thus draws it toward
him with intense energy.
The will drives, forces, impels and compels, with a
"push"the Desire-Force draws, induces, pulls toward
one, with an irresistible "pull." When our dynamic
individual meets you, and wants you to do something,
you can feel the pull of his Desire-Force, drawing,
coaxing, inducing, alluring, and attracting you toward him
and his objects.

One who wishes to "do things" should keep the flame of

his desire burning bright. He should continually pour upon
it the oil of suggestion, and place before it the lantern-
slides of the mental images of the thing desired. If you
will study the man of strong desire, you will see that he
draws everything toward him that he wants.

He has a "pull" upon things and leaves nothing undone in

the direction of his want. He is hungry and thirsty with
desire, and he seeks satisfaction wherever it may be
found, his wits being sharpened by the intensity of the
desire.

And he draws people to him by the very strength of his

Desire-Force. You will find that people will instinctively fall
in with the suggestions and urgings of the strong desire
man.

People, as a rule, are "drawn" rather than "pushed" or

forced into a thing. The seductive, drawing, charming,
fascinating force of men is that of Desire-Force, not of
Will-Power. Yes, again I say to you that he who would
succeed must, of necessity, keep his fire of desire burning
bright and fierce, else it will not awaken into action his
own will, nor stir the desire in others.
We talk much about Will-Power, and its possession, but
the majority of men fail because they do not desire things
hard enough. They must want things "the worst way,"
and then they will bend everything toward getting them.

This is true in the case of both good and evil desiresthe

law is the same in both cases, and operates along the
same line. We are acquainted with the disastrous
consequences attendant upon the possession of evil
desires, and have seen many instances of the harm
wrought upon others by reason thereof.

But did you ever stop to think that the same degree and
intensity of desire, turned in the right direction, would
accomplish wonders of good works? If you will put into
your plans of proper attainment and aspiration the same
degree of energy that the evil man puts into his schemes
of selfish gratification, you will be able to move mountains
of difficulties.

This Desire-Force in the dynamic individual is that which

causes us to feel that "he wants this thing, and is going to
have it," You know the feeling, if you have come into
contact with strong men. And they draw their own to
them by the exercise of this elementary force of Nature.

They learn that by mentally drawing to themselves a

supply of the Universal Energy they are enabled to
transform it into Desire-Force, as well as Will-Powerthe
emotive pole is charged, as well as the motive pole. Both
draw from the same source, and both have a constant
source of supply.
And both may manifest a wonderful degree of this
transformed energy, in the shape of Will-Power and
Desire-Force. In our dynamic individual, both poles are
fully charged, and in active operation.

Now I have said enough about the theory of the dynamic

individual. I shall ask you to read over what I have said
above several timesin fact reread it until you thoroughly
understand it. And then I shall take you on to the
practical work and exercises calculated to develop in you
the qualities of that individual. Taking it for granted that
you have carefully considered what I have just said, I
shall ask you to perform the following exercises, etc.:

EXERCISE 1. In order to realize the reality of the

statement that you are a centre of Mind-Power, you must
first enter into a realization of the existence of a Great
Ocean of Mind-Power itself. Do not pass over this lightly,
for it is most important. You must begin to create a
mental picture of the Universe as a Great Ocean of Living
Mind-Power, vibrating with life and force and power.

Endeavor to make this mental picture so clear that you

can "see it with your mind's eye," and until it becomes a
reality to you. Picture yourself as alone in the Universe
and surrounded on all sides with a vibrating, pulsating sea
of energy, or power. See that power is locked up in that
ocean, and that the ocean exists everywhere.

Shut out from your mental field all other persons, things
or conditions. Imagine yourself as alone in the great
Ocean of Power. You must practice frequently upon this
mental picture until you are able to visualize it distinctly.
This does not mean that you have to actually see it, just
as you do this printed page; but that you should be able
to actually feel it.

You will begin to understand just what I mean after you

have practiced this a little. This Great Ocean of Mind-
Power must become real to youand you must practice
until it does so become.

The importance of the above exercise may be understood

when I tell you that it will be impossible for you to
manifest more than a moderate degree of power until you
are able to realize yourself as a real centre. And it will be
impossible for you to realize yourself as such a centre
until you realize the existence of the Ocean of Power
itself.

For how can you think of yourself as a centre of power, in

an Ocean of Power, until you realize the existence of the
Ocean itself? The Universal Ocean of Mind-Power contains
within itself all the Mind-Power, force and energy that
there is. It is the source from which all forms of energy
arise. It is filled with an infinite number of tiny centers of
energy, of which you are one. And in the degree that you
draw upon it for strength, so will you receive strength.

By all menus endeavor to clearly visualize this Great

Mind-Power Ocean, for it is the source of all the force with
which you are filled and which you hope to acquire. Enter
into this great realization, friends, for it is the first step to
power.

EXERCISE 2. The second exercise, which will tend to

increase your vibration as a centre of Power, is as follows:
Picture yourself clearly as a CENTRE OF POWER in the
Mentative Ocean. While seeing the Ocean on all sides of
you, you must see yourself as the Centre of it.

Do not be frightened at this idea, for it is based on the

Truth. The highest occult teaching informs us that the
Great Mentative Ocean has its centre everywhere and its
circumference nowhere. That is, that being infinite in
space, there is no finite spot that is really its centre and
yet, on the other hand, every point of activity may be
called its centre.

Being extended in every direction infinitely, its

circumference is nonexistent. Therefore you are most
certainly justified in considering yourself as a centre of
the Ocean of Mind-Power. Each dynamic individual is such
a centre, and each has his world circling and revolving
around him. Some have a small world, and some have
mighty ones.

There are centers so mighty and exalted that the human

mind cannot grasp their importance. But even the tiniest
point of activity is a centre in itself. So hesitate not, but
begin to form a mental picture of yourself as a centre of
power.

Practice this exercise until you can clearly feel yourself as

a centre of power. You must learn to think of yourself as a
focal point of force in the great Ocean of Mind-Power.

Just as the great body of electricity manifests itself in tiny

points of activity, so does Mind-Power express itself in
you who are a point of activity within itself. In urging you
to perfect yourself in this realization I would impress upon
you the fact, known to all advanced occultists, that in the
measure of your realization of this mighty quality of the
Ego will be the measure of the power possessed by you.

All of the strong men of our times, and of all ages, have
had this realization, intuitively or instinctively; that is,
although they may not have known the philosophy or
science of the matter, they have felt this sense of the
power of the Ego in themselves, which gave them the
confidence to do things and the Will-Power and Desire-
Force to carry out their undertakings.

It is this feeling of inherent strength that makes men

strong and successful and positive. And this feeling and
realization may be developed and unfolded within anyone,
providing he wants it "sufficiently." By the exercise of
your desire and will you may build up this realization of
power, and in the building up there will come to you a
constantly increasing stream of desire and will. In the
measure of your expression will be the measure of your
impression from the source of all positive impression.

EXERCISE 3. The third exercise consists in the realization

of the nature of the Power. This force, energy or power
with which you are being filled, and which you are now
attracting toward your centre, consists of the electrical
manifestation of Will-Power and the magnetic
manifestation of Desire-Force.

These two constitute the dual phases of the one force

Mind-Power. And, therefore, you must begin to realize
that these qualities are within you in order that you may
be able to express them, and thus gain the additional and
increased power that comes to those who do express
them. You must

begin to realize that you have a will which is capable of

impressing itself on the things, persons and
circumstances of your worldand you must begin to
realize that you have a desire which attracts to you the
things, people and circumstances of your world, and
which, in fact, draws to you the very material from which
your world is made.

When you realize this dual force within you, it will begin
to express itself automatically. The act of realization
causes the mental machinery to begin to work smoothly
and effectively. Therefore picture to yourself this dual
force within you. See yourself as influencing, and acting
upon the world around you. See yourself as a power in
the land.

And also see yourself as an attracting force, drawing to

you that which you need and want and require,
consciously and unconsciously. Picture yourself as a
Dynamic Individual. You are an individual because you
are a centre of power. You are dynamic because you
possess the Electric Will and the Magnetic Desirethe
twin-poles of Mind-Power.

Carry with you this thought constantly and repeat it often

to yourself and you will find it a source of Poweryou will
find the Power pouring into you when you say or think it.
When you feel weak, or when you feel the need of
additional Power, use this Statement of Power:

"I AM DYNAMIC!"
And when you say it, or think it, you must picture to
yourself just what you mean by the statement, hence the
importance of knowing just what is meant.

Do not pass over this Statement of Power as unimportant,

but try it in actual practice and you will realize what a
Battery of Power you have become. Those around you will
soon become aware of a new sense of power within you.

Keep this Statement of Power in yourself. Do not invite

the ridicule of those around you by telling them the
source of your Power.

Do not bother about themif they are individuals

themselves they will understand without being told; and if
they are not all the telling in the world would not make it
clear to them. Hoe your own row and mind your own
businessand let them do the same.

No one can build up his individuality except from within.

And each must work out his own salvation and climb the
ladder of attainment for himself. And the sooner that
people learn this the better will it be for all. Don't be a
leaner, or a leaning-post. Don't lean on anyone elseand
don't let anyone lean on you.

There has been too much of this foolish business about

living other people's lives for them, or letting other people
live your life for you. Each man or woman must grow into
an individual by his or her own work and life.

There is no such thing as vicarious individuality. Don't be

afraid to "assert the I" to claim your rightful heritage
and birthright to be an individual, and not a parasite. And
don't be afraid to shake off and trim off the parasitic
persons that have encumbered your own unfoldment
toward individuality.

Let the parasites take root in the earth, just as you have
done; let them fasten their roots in the great body of
strength and power instead of in the mental body of
someone else; let them stop their second-hand
nourishment and learn to draw from the first source.

This is the only way, and the lack of the knowledge of it is

filling the world with weaklings instead of with individuals.

Therefore think of these things; hold them well in mind

when you make your Statement of Power;

"I AM DYNAMIC!"

In considering the qualities that go to make up the person

in whom Dynamic Mentation is likely to be strongly
developed, I may mention the following:

(1) Physical Well-Being; for there is a certain strength

about a man or woman in strong, robust health, that
must be taken into consideration.

It is true that some persons not physically well, but

unhealthy, have exercised strong powers, but this was in
spite of their lack of physical health, and owing to a
strong will which allowed them to master even this
obstacle. But, all else being equal, there is a power about
a strong, healthy, vigorous person that makes itself felt.

(2) Belief in One's Self; for without this no one manifests

positivity. Believe in your own power and ability, and you
impress others with the same belief. Confidence is
contagious. Cultivate the "I Can and I Will."

(3) Poise; for the calm, well-poised, imperturbable man

has an enormous advantage over one lacking these
qualities. The man who meets any emergency without
"losing his head" has something about him that makes
him looked up to as a natural leaderhe has one of the
qualities of positivity. Cultivate the calm masterful mood

(4) Fearlessness; for fear is the most negative emotion in

the being of man. Fearlessness is a most positive quality,
just as fear is the most negative. Cultivate the "I DareI
Do!"

(5) Concentration; for this "one-pointedness" focuses the

Will-Power upon the object. Do one thing at a time, and
do it with all the power that there is in you.

(6) Fixity of Purpose; for you must learn to know what

you want to do, and then "stick to it" until it is done.
Cultivate the Bull-dog qualityit is needed.

To those who recognize the need of the above mentioned

qualities, but who lack them, I would recommend the
careful study and determined application of the principles
stated in the chapters of this book, entitled, "Mental
Architecture," "Making over oneself" and ''Mind-Building",
respectively.
Mental Atmosphere

Our dynamic individual places himself in a receptive

attitude only toward the great Universal Will, and in a
positive attitude toward all else. In this way he really
becomes a most active center of Power, which becomes
manifest to all with whom he comes in contact.

He may not realize just what he is doing, and may know

nothing of the truth herein stated, but, still he feels that
he is "in touch with something" that aids and assists him
and which gives him strength and dynamic force.

He may talk about his "luck," or his "lucky star," or he

may secretly believe himself specially favored by
Providence (this is a secret belief of the majority of
successful men)but the fact remains that every positive
and successful man feels, underneath it all, that he has
SOMETHING back of him.

And this belief takes form in action and causes him to

manifest that "air" of calm, positive power and self-
confidence noticeable in such men in every instance.

You will readily see, from what has been said, that the
"Personal Atmospheres" of persons depend upon the
character of their mental states, and are the result of the
mental currents emanating from them.

Every person has his or her own mentative aura, or body

of radiant mentative energy, which flows from them in all
directions. These mentative atmospheres affect the
people with whom one comes in contact. You know people
who seem to carry with them an atmosphere of "feeling"
which affects a roomful of people, or even a building.

This atmosphere may be positive or negative in its effect

that is, stimulating or depressing. All of these things
arise in the way which I have mentioned. It is related of
Rachel, the great French actress, that although she was
not beautiful in form or face, still she had that
indescribable charm of personality about her that caused
everyone to consider her a beautiful woman, so great was
her fascinating charm.

That which so many call "Personal Magnetism," as

distinguished from Personal Force, consists of this
mentative atmosphere, or radiant mentative energy,
which induces in all within its field a feeling of similar
emotion or vibration.

The charm of the "fascinating person" is accounted for in

the same way. It is all a matter of the mentative currents
inducing feeling in others. The power called "Fascination,"
which has been known in all times and countries, arises
from the same cause. It operates by the strong mentative
currents pouring from one's mind, and inducing mental
states in others.

The mentative force emanating from each individual

creates a mental atmosphere around him which often
extends a considerable distance from his body, especially
in the case of strong individual, whose mental
atmosphere is felt when they enter a room or public
place.
Persons whose personality is weaker have a mental
atmosphere extending only a few inches from their
bodies, and which is scarcely perceptible to those coming
in contact with them.

The man who feels himself to be a dynamic individual

carries with him an aura or mental atmosphere of positive
strength, which is plainly felt by those coming in contact
with him.

People say about such a man that he "has something

about him" which impresses them, but which they fail to
understand. It will be worth your while to study this
mental atmosphere of some strong man with whom you
come in contact, for now that you have the secret of the
matter you may take some valuable lessons from him.

I cannot very well describe this "air" to you, for unless

you have met a man of this kind you will not understand
it. But it is a very different thing from the pompous, self-
sufficient, self-important, fussy air and demeanor
manifested by the cheap imitators of these great men.

The dynamic individual does not tell you how great, or

smart, or important he ishe leaves that for his cheap
imitators; he makes you feel his strength by his very
manner and atmosphere, without saying a word. He has
that "something about him" that people notice and
wonder at. And that "something" comes from his
conscious or unconscious relation to the Universal Will.

The "little fellow" who thinks he is one of the "big ones"

believes that his strength comes from his personality, and
sooner or later he stumbles because of this error.
But the real "big ones" of life know better; they may not
understand it all, but some way they feel that there is a
"something" back of them from which they are able to
draw strength and power, and believing this, they are
filled with courage and daring and radiate their power on
all sides.

They may talk of their "lucky star" or "special

providence," or else believe themselves to be "specially
favored of God" (as is the case with at least one of the
"bigmen" of modern finance), but no matter what may be
their special interpretations of this "something," they all
recognize its existence and trust to it.

And this conviction and realization gives to the strong

individuals that air of calm, positive power and self-
confidence that impresses those with whom they come in
contact and which forms their mental atmosphere.

And in giving you instructions in the art of building for

yourselves a positive mental atmosphere I can do no
better than to refer you back to first principles and again
bid you to realize that you are a dynamic focusa centre
of powerin the great Universal Will, having the dual
attribute of Will-Power and Desire-Force. In short, that
you are a living dynamo.

If you will but get this realization firmly fixed in your mind
you will automatically create for yourself a most positive
mental atmosphere that will be felt by all with whom you
come in contact. So first, last and all the time build up
this realization. Say to yourself, "I AM DYNAMIC!"
then think it out; dream it out; act it out. And, of course,
always realize what all this means.

You are the channel through which is pouring the

Universal Will-Power and in the degree that you allow the
current to so flow through you, so will be the power you
are able to manifest.

When you wish to manifest a special degree of power just

let this statement: "I AM DYNAMIC!" flame out in vivid
letters in your mind. When you feel that you are being
approached by some other person of strong will, whom
you do not wish to influence you, just bring this
statement into effect, and you will actually see the effect
of it upon the other person.

He will feel your strong mental atmosphere and will cease

trying to affect you. And even when there is no special
need for making the statement of power it will be well for
you to keep it burning bright within you, for by so doing
you strengthen your realization, and your mental
atmosphere reflects the inner mental state.

So much for the general mental atmosphere. As we

proceed we shall see that the dynamic individual creates
special mental atmosphere around him by his mental
states, depending upon his will or desire at the time.

Not only does his will and desire affect other persons
directly by means of mental currents, but mentative
induction is also set up by the mental atmosphere,
without any special effort on his part.
In this place I wish to call your attention to the
importance of always maintaining your positivity as a
means of mental training.

Do not allow yourself to become negative to others, even

where there is nothing lost by so doing, for by this neglect
you create a negative habit which will cause you trouble
to overcome later. If a person comes into your presence
and his personality seems likely to dominate or overpower
yours, by all means interpose a mental resistance right
then and there. It is not necessary for you to manifest the
same in words, for that would make you ridiculous in
many cases; nor is it necessary for you to give any
special physical expression to your mental state.

Simply look the person in the eye, carelessly and without

any special effort, at the same time making the mental
statement, "I AM DYNAMIC!" and you will find that your
positivity will rise until it is equal with his, and your
feeling of negativity will disappear. In exceptional cases
you may add mentally, "I AM MORE DYNAMIC THAN
YOU!"

It will be well for you to practice the creation of special

mental atmospheres in order to establish the habit and
thus render it easier to avail yourself of the same on
special occasions. Opportunities of all kinds will present
themselves to you in everyday life. The gist of the matter
is to surround yourself with a mental aura of such a
nature that people will act toward you as you wish them
to do.
A few examples may help you to get a clearer idea of
what I mean, so I herewith give you the same.

I know a lady, living in Chicago, who was constantly

complaining that people were "always running over her"
on State Street (the crowded retail street of the great
Western metropolis).

She said that they were always crowding her off the
sidewalk and pushing, bumping and jostling her in a most
annoying manner she asked me for instructions as to
what thought she should use to prevent individuals from
so acting. I answered that I did not think it was necessary
to consider the separate individuals in the case, but that
she should "treat" the crowd as a whole, by means of a
protective mental atmosphere.

I then advised her to build up a mental atmosphere

around this statement: "People respect my rights; they
will not unduly impose on me in the street; I deny the
power of the crowd to impose on me." And she followed
this advice, and in a short time had built up a protective
mental atmosphere which acted almost magically upon
the crowd, who stepped aside and gave her a full right-of-
way on the pavement.

She would simply go on her way calmly, serenely and

undisturbed, and the crowd let her alone. I must add that
I think that the original trouble arose from a subconscious
dislike of crowds and an extreme shrinking from people,
the result being that this dislike acted almost as does
fear, and really attracted to her the interference of
people. The new mental atmosphere dispelled the old one
and gave her an additional positivity besides.

In this connection I would call your attention to that

remarkable psychological fact that fear acts as an
attracting force, in a negative way. If you want a thing
very much you attract it to youand if you fear it very
much you do likewise.

This apparent contradiction has bothered many students

of the subject, but it seems very plain to me. I think the
explanation is that in both cases a vivid mental picture is
held, and the attraction results along the line of
visualization, which always tends to materialize the
mental image.

Another case, from actual experience. Another lady, also

a resident of Chicago, complained that the clerks in the
great department stores would not treat her courteously,
but would keep her waiting without paying her any
attention, and in other ways would treat her like a
"human door-mat."

She said she would not have minded this so much if other
women were treated likewise, but that while she was
ignored others would receive the greatest attention, the
clerks "falling over themselves" to wait upon them. I told
her that she had gradually built up around her a mental
atmosphere of expectancythat she had fallen into the
habit of expecting such treatment, and consequently she
got what she expected. I think that in the beginning she
had manifested a timid, "humble," meek, "worm-of-the-
dust" state of mind when she entered the big stores,
which somewhat overawed her.

And then, after this drew upon her the neglect of the
clerks, who seem very ready to wipe their feet on human
door-mats, she grew to regularly expect the shabby
treatment. It was not a matter of dress, or anything of
that kind, for she dressed welland, for that matter, I
know women who dress poorly who never get any such
treatment, for they understand the underlying mental
laws too well for that. It was simply a matter of a
negative mental atmosphere.

I told her to "brace up" and create a new mental

atmosphere, around this general statement: "The clerks
like me; they like to wait on me; they give me every
attention; they do this because they like me, and also
because I insist upon it as my right!'' The charm worked
in a short time, and now the good lady reports that the
clerks not only treat her well but even take the trouble to
call her attention to desirable selections, special bargains,
and all the rest of it. The cure was perfect.

I call your attention to the above statementplease note

that the first part of it operated along the lines of Desire-
Force, and the latter part along the lines of Will-Power.

The statement of the first-mentioned lady (the one who

objected to street-crowding) was altogether along the
lines of Will-Power. I ask the students to study and
analyze each of these cases, because by so doing they
will be able to apply the principles in cases coming under
their own observation, and also in their own cases.
I once directed a lady who complained that she was
unpopular, and that "nobody loved her," etc., etc., to
apply a similar method. She created a new mental
atmosphere around her along the lines of the general
statement: "People like me; they find me attractive; they
love me, and like to be in my company."

After a time she reported that from a state of "wall-

flower-dom" she had become quite a favorite, and in fact
was at a loss to adjust herself to the changed conditions,
finding somewhat of an embarrassment of "likings" and
"lovings." This was a case of Desire-Force pure and
simple.

Now do not imagine for a moment that in the above

cases, and hundreds of others known to me personally,
the desired result was obtained merely from repeating,
parrot-like, or like a phonograph, the words of the
statement.

This talk of the power of mere words, and all the rest of
such talk, has wearied me greatly. I have seen and heard
so much of this nonsense since I have become acquainted
with certain people who consider themselves "in the New
Thought" that I dislike to use the words "statement" or
"affirmation."

These people have imagined that by the mere repetition

of words they could work miracles. Pshaw! What
nonsense! They remind me of the Chinese, and certain
other people who write long prayers on slips of paper and
allow them to flutter in the breeze, hoping that the gods
will accept their prayers at face value while the prayer-
makers are amusing themselves elsewhere.

Sometimes they attach little bells to the prayers in order

to attract the attention of the gods. Others paste the
prayers on water-wheels, turned by the streams, thereby
claiming credit for a prayer at each turn of the wheel.

Cheap praying that! Oh, don't laughsome of you are

just as foolish. You have been making your statements
and affirmations in the same spirit, and now feel
disappointed because "nothing happened." Of course
nothing happened; how could it be otherwise?

I have said over and over againand now say it over

again another time that the words of themselves are
nothing; the real virtue lies in the feeling behind the
words. If there is no feeling there is no result. In order to
get the results you must erect the framework of words,
and then build around it the structure of feeling, and
expectation, and visualization.

That's the way to do it. The words are merely the

skeletonthe flesh and blood are the feelings and
materialized visualizations.

The ladies mentioned above, whom I have used as

"typical cases" to illustrate the principledid not rest
content with words, for I wouldn't allow them to do so. I
kept after them, insisting upon their using the proper
mental exercises and methodsthat's what did the work.
And now I shall give you the same instruction and
directions that I gave themadapt them to your own
cases and you will be likewise successful.

The kernel of the process of creating the mental

atmosphere lies in what is called "visualization."
Visualization is simply the creation of a strong mental
image of the thing desired, the perfecting it each day until
it becomes almost as clear as an existing material thing.

Then the visualization tends to materialize itselfthat is,

it begins to build around itself actual material conditions
corresponding with the mental framework. The statement
of words is the pattern around which the visualized
mental images form themselves.

And the mental image is the framework around which the

actual material conditions form themselves. The lady
above mentioned made her mental image of the street
conduct of the crowdand the people unconsciously felt it
and built themselves around it.

So in the case of the lady in the department store, and

the others mentioned. The mental image manifested itself
as a mental atmosphere, and gradually materialized.

The thing to do in visualizing is to bring the positive

imagination to see and feel the thing as actually existent.
Then by constant practice and meditation the mental
atmosphere becomes formed, and the rest is all a matter
of time.

See yourself as you wish to be. See others as you wish

them to be. See conditions as you wish them to be. Think
them outdream them outact them out. And
materialization will follow upon visualization, even as
visualization followed upon the statement.

In this connection, however, I must call your attention to

the fact that the degrees of receptivity of other people to
your mental atmospheres and mental pictures depend
entirely upon their degree of positivity. They respond only
in the degree that they respond to other mentative
influences.

The strong avoid influences to which the weak yield, in

this as in every other phase of the phenomena. But do
not let that cause fear on your part. You may make
yourself positiveyou have had the instructions given
you, and it is now your own work to do the rest.

I might write a whole book on this subject of visualization

in the phase of forming mental atmospheresbut I have
herein given you the underlying principles, and have also
given you a few illustrative examplesyou must do the
rest yourselves.

If you have carefully read this book, and have studied

between the lines as well as the lines themselves, you will
have grasped the little details of the matter which will not
be apparent to those who have not done so.

Each will find in this book that for which he or she is

readyand not a bit more. I think the careful students
among you will readily understand just what I mean by
this. If you do not understand, then I cannot help you
out, and you must wait until you unfold in understanding.
But I would say that a re-reading of this work is advisable
several re-readings, in fact.

Each time that you re-read it you will find something new
that you had previously overlooked, and each reading will
discover many hidden meanings now suddenly made
plain.

The man who wishes to be successful in his dealings with

his fellow-men must surround himself with a positive
mental atmosphere. He must create an atmosphere of
self-reliance and positivity that will overcome the
negativity of those with whom he comes in contact.

This positive mental atmosphere is that subtle influence

that emanates from the strong men of affairs, and which
affects, influences and controls people to a greater degree
than the flow of words which many affect, believing it to
be the key of success. When you come in contact with
one having a mental atmosphere of this kind you are
affected by it, consciously and unconsciously.

And if it has this effect on you in the case of other

persons, why should you not reach out and possess this
power yourself? Why should you not be a positive instead
of a negative?

The directions and exercises given in this chapter, coupled

with the instruction given in other chapters of the book,
should enable you to develop around yourself a most
positive mental atmosphere, that will make you a power.
But it all depends upon yourselfyou must exercise your
will and desire, just as you would do were they muscles
 that you wished to develop. The rule operates in the
mental as well as in the physical world.

In addition to the exercises given in preceding chapters, I

would suggest that the following may prove useful to
some of you, in special cases, in forming the positive
mental atmosphere. I shall merely give you the verbal
framework, and you must build around it the mental
picture, which in turn produces the mental atmosphere.

But, remember, even in practicing these exercises never

lose sight of the main Statement of Power, "I AM
DYNAMIC!" for that statement will impart life, vitality
and energy to the other mental images and statements.

Here are the statements referred tothe verbal

framework around which you are to build your mental
picture that you wish to materialize on the objective
plane. You will find them useful in many cases:

Mental Framework

1. I surround myself with an atmosphere of success.

2. I am positive. I have a strong will. I make a positive

impression on those coming into my mental atmosphere.

3. I am fearlessabsolutely fearlessnothing can harm

me.

4. I kill out all worry and discouragementI radiate hope,

cheerfulness and good nature. I am bright, cheerful and
happy, and make all around me feel the same way.

5. I am well poised, calm and self-controlled.

6. I have a perfect mastery over my temper, emotions
and passions, and all recognize this to be a fact.

7. I am at ease here, and all bashfulness and timidity has

departed. I am calm, at ease and feel at home.

8. People like meI am surrounded with a mental

atmosphere that causes people to like me.

9. I am master of my surroundingsnothing disturbs me

nothing affects me adverselyI am master.

10. I am surrounded with a mental atmosphere of

protection. No one's adverse thoughts, currents or
suggestions can penetrate this protective armor. I am
safe from mental attacks. I am safe, strong and positive.

In using any of the above statements be sure to follow

my advice and instructions regarding the mental images,
etc., which put flesh on these verbal skeletons and make
a living force out of the dry bones of words.

Remember the importance of mental imaging and

visualization in this matter of creating mental
atmospheres.
Channels of Influence

In the last chapter I spoke of the effect of mental

atmospheres with which people surround themselves. You
will notice that in my discussion of that part of the subject
I spoke only of the general influence exerted upon others,
and not of the direct personal influence exerted by one
man upon another in personal intercourse. Let us now
consider the channels of direct personal influence.

As I have told you elsewhere, every time two people meet

there ensues a silent mental conflict, or struggle for
supremacy, from which one or the other emerges a
victor, and which victory is fully recognized by both of the
parties to the proceeding. This mental struggle is usually
the combat between the general mental powers of the
two, without regard to special mental states induced at
the time.

But the man who is skilled in the art of dynamic

mentation goes further than this, for he recognizes that
he may concentrate his mentative energy into definite
shape and form, and focus the force of his mental
imagery direct upon the other person, with such force and
power that the second person will feel the dynamic
strength exerted.
 This direct personal influence operates along the lines of
both Desire-Force and Will-Power of course. I have
explained elsewhere how the Will-Power may be used to
awaken desire in another; and how it may also capture
the will of the second person. I have also explained how
Desire-Force induces a similar desire in the second
person; and also how it is often used to captivate the will
of the other person.

It is not necessary for me to repeat these thingsyou are

supposed to be fully acquainted with them, from your
study of this book. And so I shall proceed to a
consideration of the channels of expression of personal
influence, and the methods usually employed by those
using it.

The Instruments of Expression

These channels of influence may be classified as follows:

1. Suggestive channels, consisting of (a) the suggestive

manner, and (b) the suggestive tone, and (c) the
suggestive word;

2. The instrument of the eye;

3. The instrument of the touch; and all of these three

forms are, of course, merely the channels or instruments
by which, and through which, the Mind-Power expresses
itselfthe channel through which pours the mentative
energy. Let us consider them in the above order.
In the chapters on "Mental Suggestion," you will find
stated the active principles of that phase of the subject,
with which you should thoroughly familiarize yourself.

You will see there that suggestion is the outward symbol

of the inward mental state, and that it is the inner state
that gives vitality to the suggestion. Get this idea fixed
firmly in your mind, and always think of the force behind
the suggestion.

I have explained to you, also, that when one receives a

suggestion through a physical agent, there is induced in
him the mental state corresponding to the one originating
that physical suggestion. For example, if you feel yourself
filled with confidence, energy and fearlessness, your
outward appearance will reflect that inner state, and the
outer appearance will become a suggestion to others.

These others will instinctively feel that your inner state is

as I have stated. And, this being so, a physical suggestion
made stronger than usual will produce a deeper
impression on others than would any ordinary suggestion.

In view of the above, you will see why it is that those

familiar with the subject deem it important to cultivate
the suggestive channel instruments.

Beginning with (a) the suggestive manner, you will see

why it is that we are impressed with the manner of a man
who manifests energy, self-confidence, and power in
every motion. And also, why we have confidence in a man
whose manner indicates that he is a person used to being
trusted by others accustomed to having confidence
reposed in him.
And so I might mention hundreds of examples tending to
show that if a man's manner conveys the impression that
he is used to being treated in a certain way, and that he
is accustomed to acting in a certain way, we are very apt
to accept the suggestion of manner, and fall into line with
the rest of people.

And if the man happens to be a good actor, we may be

imposed upon and fooled by his suggestive manner.

Not only does this law hold good in the case of the
manner and appearance of success, strength, confidence,
etc., but it also operates along the lines of the appearance
and manner of failure, weakness, and distrust.

Do you not know of cases wherein you have felt that

certain persons were not worthy of confidence; or were
not to be depended upon where strength of character was
required; or were not likely to succeed? Of course you
have, and you acted upon the suggestion, too.

In illustrating this point, I have frequently used the

illustration of the two dogs, the one carrying himself in a
manner betokening self-respect and an ability to prevent
and resent undue liberties, and the other carrying his tail
between his legs, in a manner and appearance indicating
that he expected to be kicked and cuffed.

The first dog is almost invariably treated with respect,

even by the most mischievous youngsters; while the
second one almost always invites to himself the kicks, tin
cans and brick bats of the young hoodlums of the
neighborhood. And this illustration is as true in the case
of people as in the case of dogs. Better take the hint!
But, you may say, how is one to acquire the proper
suggestive manner? My answer is that there is but one
sure way, and that is to begin to think out the part;
visualize it; and act it out. In other words, if you wish to
convey a suggestive manner of confidence, you must
begin to think "Confidence" from morning until night.

And you must also begin to visualize "Confidence" when

you have the chance to do sothat is, you must make a
mental picture of yourself as manifesting Confidence. And
you must also begin to act out the part.

Now about this "acting out," I would say that I mean not
only the "playing the part" in your interviews with people,
but I also mean an actual series of rehearsals in private,
just as you would perform if you were preparing to play a
part on the stage, in public.

You must form a mental image of how you would look and
act if you were filled with confidence, and were
approaching people. You will find that practice will
improve you very much in this way, and that you will
soon acquire a manner that will be like second-nature and
will really serve to give the suggestion of your manner to
others with whom you come in contact. And, more than
this, it will actually tend to build up confidence in yourself.

Imagine yourself as approaching strange people, and then

act out the part the best you know how, improving a little
in ease, and smoothness of action each day. Think of how
the actor on the stage impresses youand then
remember that the manner was acquired by constant
practice, and work. And you may do the same, and may
manage to impress other people just as the actor does
you.

And what is true in the case of "Confidence" is true

regarding any character that you wish to play. Any and all
characters may be played out in this way, and an
appearance and manner acquired which will give the
suggestion to others. I wish I could make you realize how
much there is in this method. If you could realize how
some men have used it to acquire qualities that have
enabled them to prey upon the public, you would realize
how important it might be for you for legitimate and
honorable use.

In this acting out, you must remember that the practice

will make you so perfect that the part will appear natural
when you play it in public. But without practice, an
attempt to play it in public will make one ridiculous.

Remember the illustration of the real actor, and you will

have the secret of acting out. And also remember this,
that in the measure that you "throw your mind" into the
part, so will be your success. When you practice, you
must throw your mind into the acting, just as you would if
you were in earnest. It is the mind back of it all,
remember.

The second suggestive channel or instrument is "the

suggestive tone." This, too, may be acquired by acting
out. You must practice until you are able to express your
meaning with "feeling" that all who hear may be
impressed.
You should begin your practice by choosing some simple
words in everyday use"Good morning!" for instance. Try
it now, and see how roughly, clumsily and crudely you
give the morning greeting. Then try to imagine that you
are full of good cheer, energy, and brightness, and then
throw your feeling into your "good morning," and see how
different it seems.

Practice this awhile and you will soon acquire a natural,

cheery, bright, and invigorating tone when you say "good
morning." You will not need a teacher in elocution to tell
you how to do this.

Try to feel the part, and you will express it naturally.

Make your feelings more flexible, and your tones will
reflect them. After you have mastered the simpler terms
of expression, work up to larger sentences, and speeches.
Try them on the chairs in your room, in imagining that
people are seated therein; speak to them feelingly and
with expression until you acquire the art.

You will not realize how much you may gain by such
practice until you actually try it. I wish that you could
hear the testimony of some people who have acquired
this art.

There is nothing more important in personal influence

than a good suggestive tone. Think of the people whom
you know, and then remember what an influence their
voices have on you. Not only the quality of the voice, but
the tone.

You readily recognize the difference between the tone of

the hesitating, timid, self-doubting person, and that of the
confident, self-reliant individual. There is a subtle
vibration about the tone of the latter that causes one to
feel confidence and respect, and which exacts obedience
in a quiet, calm way, devoid of bluster or rant.

If you will but think a moment, you will see that much
depends upon the tone. You will see that when you say to
a person, "You can!" the tone in which you say "can!"
goes a long way toward producing the response.

And so it is with the suggestive tone, no matter what it is

made to express. It always impresses upon one that the
speaker using it means what he says. And that is why
many public men practice year after year in mastering
this instrument of influencethe suggestive tone.

Again would I refer you to the example of the actorsee

how he manages to throw feeling into his tone. And you
may do likewise, if you will but practice in earnest, and
throw your mind into the work. Think of the thing you
wish to expressvisualize it and then act it out in your
tone.

You will be surprised at the rapid progress that you will

make. Remember always, though, the tone is but the
instrument of expression of the mind back of it.

Many people make the mistake of "speaking with the

muscles instead of with their nerves," as one writer has
expressed it. In other words, they seem to throw
muscular force into their tones, instead of nervous
energy, and in so doing they make a great mistake, for
the former has a dull, non-penetrating effect, whereas the
latter vibrates subtly and reaches the feeling part of one's
mind. Feel, feel, feel, when you wish to speak
impressively, and your tones will reflect the same, and
induce a corresponding feeling in others.

The voice is a mighty indicator of the mental state within.

Excepting the eye, no outward form of expression of
character responds so quickly and fully to the inner
mental state as the voice.

The voice and eye are the two principal outward avenues
of expression of the mental states within, and both
register the subtle changes and degrees of the inner
state. If you will stop to think for a moment and consider
the different voices of the people you know, you will see
that in nearly every case the voice gives one a clue to the
character or prevailing mental states of the speaker.

Not alone the quality of the voice but the tone. Every
reader knows the difference between the tones of the
hesitating, timid, self-doubting person, and that of the
confident, self-reliant individual. In the tone of the latter
there is noticeable that peculiar something that denotes
power and authority, and inspires attention, interest and
respect, without need of vulgar self-assertion or
blustering speech. Let us listen to the tones of our
dynamic individual.

First, it is under the control of his will. It is loud or soft, as

he wills it to be it never runs away from him. If the
person to whom he is talking raises his voice to a strident
pitch, our individual does not follow suit. On the contrary
he puts a little more force into his tone, but keeps the
pitch the same, and before long, by his will, in his evenly
pitched tone, he will actually force down the pitch of the
other to a normal degree.

I have seen many instances of this fact, and have noticed

that the temper of the other person is toned down in
accord with his decreasing pitch of voice. A calm, even
positive tone, in which the will is apparent in self-control
and in forceful effect, will master the tones of others
pitched in a fiercer key; and in the mastery of the voice of
the other you will often effect a mastery of his will. By
making captive the outer expression you often capture
the inner man.

There are two very good reasons for one studying the
voice of the dynamic individual, as follows:

(1) Because it is by his voice that he manages to make

some of the most powerful suggestions upon others; and

(2) because by the expression in his voice, or rather the

inner impulse causing the vocal expression, he causes to
flow out strong mentative currents which affect and
influence the other person. So in its inner, and outer,
aspects the cultivation of the voice is quite desirable.

You will find that the dynamic individual particularly if he

is engaged in an occupation necessitating his giving
orders, and directions, or advice, to others, has developed
a voice resembling in many details the "suggestive voice"
habitual to the practitioner of mental suggestive
therapeutics. The reason is plain.

Both the man of business affairs and force, and the

suggestionnist, have accustomed themselves to speaking
in a forceful, firm, positive manner, and thus fairly
"driving home" their ideas expressed in words.

The man of affairs does not know just why he does this,
but his tone is the outward expression of his forceful
mental state. And this is likewise true of the
suggestionist, although he may have deliberately
cultivated the suggestive tone at the beginning of his
practice.

It is somewhat difficult to correctly define and explain the

suggestive tone, although if one once hears it he will
never forget it. But I will try my best to make it plain to
you here. In the first place, the suggestive tone is fairly
charged with the mental idea back of the words.

Each word has an inner meaning, and the suggestive tone

carries this idea with it, so that the hearer gets the full
mentative benefit and influence of it. Do not imagine that
this tone is theatrical, or tragic, or unnatural. It is none of
these. It is a forceful, natural tone. Its expression is that
of "being in earnest" and meaning just what you are
saying.

You know how you would speak if you were earnestly

telling someone to do some important thing, upon which
much depended. Well, that's the tone, modified of course
by the particular circumstances and necessities of each
case. It must be in earnestmust be more or less
"intense"must have focused in it the "feeling" behind it,
in such a way as to awaken in the mind of the hearer the
feeling back of the words.
The voice of the dynamic individual is flexible, and
adaptable to any mood or phase of feeling that he wishes
to induce in his hearers. It may be positive and masterful,
along the lines of suggestion by direct command, or
authority. Or it may be subtle and insinuating, along the
lines of suggestion by association or imitation.

Or it may assume a teacher-like tone, along the lines of

suggestion by repetition, in which the statement is made
in a quiet, convincing way, as a teacher makes his
statements to his class, the repetition of which brings
conviction to the mind of the hearer. Or it may take on
that peculiar caressing tone which is noticed in magnetic
men of a certain type, who allure, charm, fascinate and
draw to them other people by reason of their subtle
power of "charming."

This power, which finds its expression largely in the voice,

always reminds me of a female leopard or tiger, for the
feline is mingled with the feminine in a peculiar way. This
tone of the voice can be best described as "caressing"
when it is exhibited by one well versed in its use every
word seems to be a soft caress, and has a peculiar
soothing effect upon the hearer, lulling his will to sleep
and opening his emotive mentality to the suggestions and
mentative currents of the speaker.

In short, the dynamic individual, in his use of the voice,

has acquired to a certain degree the art of the actor and
orator. He is able to express "feeling," real or assumed,
by his voice, so that a corresponding mental state is set
up in the minds of his hearers. And one may acquire this
art. By practice a vibrant, resonant, expressive voice may
be cultivated, and used, too, with the greatest effect in
personal magnetism.

As an instance of this let me cite you the case of Nathan

Sheppard, the well-known lecturer and authority on public
speaking. Mr. Sheppard relates that when he first made
up his mind to devote himself to public speaking he was
told by his tutors that he would be a perfect failure in
such a profession, because, as he says "My articulation
was feeble; my organs of speech were inadequate; if I
would screw up my little mouth it could be put into my
mother's thimble." These facts were enough to discourage
any man, but Sheppard rose above them, and determined
to apply his will to the task of conquering these
disadvantages, and mastering the subject of public
speaking. And he succeeded marvelously.

By pure will-power he, as he says,'' increased my voice

tenfold; doubled my chest, and brought my unoratorical
organs somewhat in subjection to my will." He became
one of the best public speakers of his time. So there is
hope for all of you, if you will but manifest persistency
and earnestness in your application of the will.

The third suggestive channel is "the suggestive word." I

may be able to explain this more clearly when I call your
attention to the fact that each word is a crystallized
thought. In every word there is an imprisoned thought.
And when you lodge a word in the mind of another
person, the crystal covering is dissolved, and the released
thought manifests itself.
And, this being so, it becomes important for one to
carefully choose the crystallized thoughts, or words,
which he wishes to implant in the mind of another. You
should study words until you are able to distinguish
between those which carry a live, active, feeling thought,
and those less strong.

Take the word ''strong'' for instance. Does it not make

you feel strength when you hear it forcibly and feelingly
pronounced? Take the word "kind," and see what feelings
it arouses in you. Pronounce the words "lion" and "lamb,"
and see the different feelings you experience from the
differing sounds.

Take the word "crash," and see how it suggests the

crashing, crunching, tearing, startling thing for which it
stands. Compare the sound of the words "rough" and
"smooth"and you will see what I mean.

The only way that I can point out to you to acquire the
use of suggestive words is to study words themselves.
Listen to the words used by others, and note their effect
on you. Take a small dictionary and run over its pages,
and you will soon have a collection of good, strong,
effective terms for handy use when occasion demands.

A man does not have to be ''highly educated'' in the usual

sense of that term, in order to use strong, suggestive
words. Some instinctively choose vital words, charged
with feeling, and such make their words felt. Think over
this matter.

In the use of all the three suggestive instruments, or

channels, remember that the object is to make others
feel the mental state you are expressing. This is the
whole thing in a nutshell.
Instruments of Expression

Next in order in our list of instruments of channels of

mentative expression is the eye, that most wonderful of
all the human organs, and which is as much an
instrument for the expression of Mind-Power as it is an
instrument for receiving the sense-impression of sight.
Let us consider it in its former aspect.

In the first place, the eye is one of the most potent and
effective instruments of suggestion, although I have not
included it in that class.

The expression of the eye will induce mental conditions in

others along the lines of suggestion, and those who
understand and have mastered this art of using the eyes
have at their disposal a wonderful instrument of
suggestive influence. Those of us who have ever met a
very "magnetic" man, or a "charming and fascinating"
woman, have carried away with us a lively recollection of
"the expression of the eyes" of such a person.

Actors and public speakers, as well as those whose

business it is to meet and impress people, often make a
close study of eye-expression in order to produce a
heightened effect along these lines.

And what kind of an eye has our dynamic individual?

Need you ask this question? What would you expect? Of
all the physical avenues of expression of the mental state
within, the eye is the most potent and nearest to the
"soul within." The eyes have well been called "the
windows of the soul," and they give a clearer idea of the
inner man than all else combined.

And, therefore, we may expect our magnetic man to have

an eye that reflects the power within him. And we are not
disappointed, for even a hasty glance will show that he
has what people call "an expressive eye." It manifests
every mental state, at the will of its owner. Now stern,
now tender, now commanding, now loving, now
masterful, now caressingit is an obedient instrument of
the will operating it.

And it produces the most wonderful suggestive effect

upon those coming under its spell. As an inducer of
mental states, the eye has no equal among the physical
agentseven the voice, wonderfully potent though it be,
must yield precedence to it. It is more than a physical
agentit is a direct avenue for the passage of mentative
currents.

Very dynamic people, when aroused by deep interest,

emotion or desire combined with willseem to have a
constant stream of mentative energy flowing from their
eyes, which is felt by those within their field of influence. I
need not call your attention to the wonderful power of
eye, for you are fully acquainted with it from personal
experience.

You know how power shows itself in the eyes of people.

In cases where the will has been developed to a very high
degree, it is true that the mentative energy can be so
concentrated by a very earnest and powerful glance that
an actual physical effect may be produced.

I have known and heard of cases in which a powerful

glance halted people in their tracks. Cases of this kind are
told of Napoleon, and others of developed Will-Power.
Andrew Jackson is said to have so paralyzed the will of a
noted desperado by his glance that he surrendered
meekly and accompanied his captor, although fully armed
and heretofore deemed absolutely fearless and
dangerous.

The desperado afterward said that he could not

understand just why he had not killed Jackson where he
stood. It is related in some of the ancient histories, or
tales that one of the old Greeks paralyzed an enemy by a
single burning glance. You have all seen people flinch and
quail before the masterful glance of one possessed of a
developed Will-Power. You, personally, know how this
feels.

Fothergill says: "The steady conflict of the eye is familiar

to many of us. The boy looks at his mother to see if she is
in earnest in her threat; when older he likewise looks at
his schoolmaster to read his purpose.

Two men or women look at each other steadily; no word

is said, yet the conflict is over soon, and one walks ahead
of the other ever after."

Oliver Wendell Holmes describes an "eye-battle" as

follows:
 "The Koh-i-noor's face turned so white with rage that his
blue-black mustache and beard looked fearful seen
against it. He grinned with wrath, and caught at a
tumbler, as if he would have thrown its contents at the
speaker. The young Marylander fixed his clear, steady eye
upon him and laid his hand on his arm, carelessly almost,
but the Jewel felt it was held so that he could not move it.
It was of no use.

The youth was his master in muscle, and in that deadly

Indian hug in which men wrestle with their eyes, over in
five seconds, but breaks one of their two backs, and is
good for three-score years and ten, one trial enough
settles the whole matterjust as when two feathered
songsters of the barnyard, game and dunghill, come
together. After a jump or two at each other, and a few
sharp kicks, there is an end of it; and it is 'Apres vous,
monsieur,' with the beaten party in all the social relations
for all the rest of his days."

The following rules for the cultivation of eye-expression

were obtained from one of the leading authorities in this
line in America. I herewith give them in detail, for those
who may desire to practice them. I know of none better
for the purpose.

Exercises in Eye-Expression

"Begin by studying your eyes in a mirror. You will see that

in the center of the eye-ball there is a black spot; this is
called the "pupil" of the eye. The larger circle surrounding
the pupil is called the "iris."
The white of the eye surrounds the iris. The upper eyelid
moving over the eyeball produces a variety of
expressions, each giving to the face a totally different
appearance, or expression of suggestive meaning. All
recognize the meaning of these different expressions, but
very few of us understand the mechanism producing the
impression.

Standing before your mirror, study these various

expressions. The following exercises may help you.

1. Hold the upper lid in such a position that its edge rests
half-way between the pupil and top of the iris. This gives
an expression of Calmness.

2. Rest the edge of the upper eyelid at the top of the

pupil. This gives an expression of Indifference.

3. The edge of the eyelid resting at the top of the iris

gives an expression of Strong Interest.

4. The edge of the eyelid resting half-way over the pupil

gives an expression of Deep Thought.

5. The edge of the eyelid resting just above the edge of

the iris, and thus showing a narrow strip of white between
the edge of the lid and the edge of the iris, gives an
expression of Emotional Activity.

6. The above position, exaggerated so as to show as

much of the white as possible between the edge of the iris
and the edge of the lid, will give an expression of
Emotional Excitement.
Practice the above expressions and positions. With a little
practice nearly everyone may easily acquire the art of
expression in the first four exercises, but the last two are
more difficult of acquirement. The last exercise
Emotional Excitementespecially, is found to be quite
difficult of attainment, and but a small percentage are
able to produce the expression without considerable
practice.

Practice these movements until you can reproduce them

without the aid of the mirror, just as a man may learn to
shave without a mirror, by constant practice before one.

The exercises will not only enable you to express the

different mental states easily and freely, but will also tend
to strengthen the muscles and nerves of the eyes
themselves, providing that you proceed gradually and do
not over-task the eyes at the beginning.

Do not scowl, or contract the brows in the practices. A

few minutes at a time is all that you should use in
practicing.

When you have mastered the above exercises, especially

Nos. 5 and 6, you may try the following, which is the
most difficult of all:

7. Rest the eyelid in the position of Strong Interest (No.

3), and then at the same time lift the edge of the under
lid to the lower edge of the pupil. This position gives the
expression of Close Scrutiny.

You will be surprised at the added power of expression

that the careful practice of the above exercises will give
 you. You will be able to manifest more suggestive feeling,
and will induce emotional states of feeling in others.

A little practice will give you such convincing proof of this

that you will not need urging to further perfect yourself in
them. The expressions of Emotional Activity and
Emotional Excitement especially will produce a startling
result if used on appropriate occasions when you wish to
exhibit the appearance of the deepest emotional
excitement and force,"

Development Exercises

The following Development Exercises are highly

recommended by the same teacher who has devoted
years to study and experiment along these lines:

1. Open the eyes quite widely, but not so widely as to

strain them, and hold them in that position for a few
seconds, gazing into your mirror, which must be directly
in front of you on a level with your eyes.

While gazing open them a trifle wider still, without

straining, and throw an intense expression into them. Do
not move the eyebrows, but allow them to remain
normal.

2. Resume the above position, and then change to the

expression of Strong Interest (see previous exercises),
looking at yourself in the glass just as you would in
looking at another person with that expression.
3. Resume position 1, and then gradually change to the
expression of Emotional Activity (see previous exercises),
gazing at yourself in the mirror.

4. Resume position 1, and then gradually change to the

expression of Emotional Excitement (see previous
exercises), gazing at yourself in the mirror.

5. Resume position 1, and then gradually change to the

expression of Close Scrutiny (see previous exercises),
gazing at yourself in the mirror.

In the above exercises you must act as if the reflection of

yourself in the mirror were in reality another person
whom you wished to influence.

The better you act this out, the better will your results be.

6. Practice the expression of Strong Interest on persons

to whom you are listening, until you feel that you have
awakened a response in them. I may add that the
expression of DEEP INTEREST consists of but the same
expression heightened by more feeling behind it; and the
expression of LOVING INTEREST is the same, "only more
so."

This "more feeling" may be either real or assumed, as in

the case of the good actor.

7. Practice the expression of Close Scrutiny upon other

persons upon appropriate occasions in which you desire to
appear as taking a deep, critical interest in some
proposition, undertaking, theory, etc.
Many persons have built up a reputation for being 'good
listeners' and 'keen observers' by this practice. I mention
it for what it may be worth to you. I am merely giving you
the 'rules of the game,' not necessarily advising you to
play it."

And now I have reached that part of my subject in which I

must speak of the power of the eye to convey mentative
force.

Owing to some law of nervous mechanism not fully

understood as yet, the eye is one of the most effective
mediums for the passage of mentative currents from one
person to another. I shall not attempt to indulge in any
special theory on the subject but shall proceed to the
description of the facts of the case.

I may add, however, that advanced occultists inform us

that portions of the human brain, during a manifestation
of strong emotional effort, or exercise of will, resembles
an incandescent surface, glowing and phosphorescent.

And that also there are seen great beams of this

incandescent energy streaming out from the eyes of the
person, and reaching the mind of other persons. And
more than this, these "beams" of energy transmit mental
states, thoughts, etc., of the person, just as scientists
have found that "beams of light" will carry waves of
electricity, and have thus been able to send telegraphic,
and even telephonic messages, over such beams of light.

One who has mastered the fascination of the eye is able

to convey most readily to others the mentative currents
which tend to produce similar mental states by mentative
induction as explained elsewhere in this book. If you will
but remember the above illustration of the "beam of light"
along which the electric and magnetic current, travel, and
will form a mental picture of these mentative beams from
the eye, you will understand the process much better,
and you will at the same time tend to give to your own
mentative beams a substantial reality, along the lines of
visualization.

That is, when you wish to use these mentative beams,

you should imagine them as actually existing in full force
and reality, this will have a tendency to give them a
material reality, and thus render them a highly efficient
medium for the passage of your mentative currents.

And now, right here is the best place to instruct you in the
proper use of the eye in what has been called "The
Magnetic Gaze," but which would be more properly styled
"The Dynamic Gaze." There has been much nonsense
written on this subject, and in some of my own earlier
writings I gave directions along these lines which I am
now able to replace with more approved methods, and
later discoveries coming from the study and
experimentation of myself and others along these lines.

I am willing to improve upon my own methods as well as

upon those of othersI have no false pride upon this
subject, and if tomorrow I find that I can improve upon
my work of today, I shall do so and give my students the
benefit of the change, instead of stubbornly "sticking to
it," just because I had once stated a theory, fact, or
result.
There is no standing still in scientific workhe who stands
still really goes backward.

The former instructions regarding the "Magnetic Gaze"

told the student to concentrate his gaze "at the root of
the nose" of the other person, that is, right between his
two eyes. Now this was all very well, but there is a far
better plan. This focusing the gaze between the eyes of
the other person, really results in "crossing" your gaze,
and thus robbing it of a portion of the direct electro-
magnetic power that it possesses.

You may prove this by holding up a pencil before your

eyes, and focusing your eyes upon it as you draw it
nearer and nearer to your eyes. The nearer you get to the
pencil, or to the other person, the more will your gaze be
"crossed" and the effect impaired. A gaze from a pair of
"crossed eyes" is not nearly so dynamic as one from a
pair of straight eyes, giving out a direct, forceful
impression.

The new "Dynamic Gaze" is performed as follows: You do

not focus your gaze at a point between the two eyes of
the other person, but, instead, you gaze directly and
straightly into his two eyes with your two eyes. You will
find this difficult, and tiring, if you perform it in the
ordinary wayand herein lies the "secret."

Instead of focusing your eyes upon his, as if you really

wished to see the color of his eyes, you must so focus
your eyes that you are really gazing through him, as if he
were transparent and you wished to see something
beyond him. A little practice before a mirror will show you
what I mean better than I can explain it to you in words.

Practice at "gazing through" objects will aid you in

acquiring this gaze. Try for instance focusing your eyes
upon the wall opposite you as you raise your eyes from
this page. Then as you look at the wall slowly pass your
hand before your eyes at a distance of about two feet, but
don't change your focusdon't see the hand plainly, but
keep your gaze focused on the wall, as if you could see it
through the hand.

This gaze must not consist of a blank, vacant, stupid

stare, but must be intense and earnest. Practice on
objects as above stated, and with your mirror, will aid you
in perfecting the gaze. It will help you if you have some
friend with whom, you can practice it

The other person will not be aware that you are not
"seeing" him, and are "gazing through" himto him it will
appear that you are giving him a very deep, intense,
steady, earnest glance. He will see your pupils dilate, as
they always do when looking at a distant object, and your
expression will be one of calm, serene power.

And another important point about this gaze is that you

may maintain it a long time without tiring the eyes, and
without the eyes watering or blinking. You may out-stare
another person, or animal, in this way, without fatigue,
while the other's eyes grow tired and weak.

So much is this true that the results of my own

investigation of the subject have convinced me that the
animals who manifest "fascination," really focus their eyes
beyond the object in just this way. If ever you get a
chance to observe an animal fascinating another, you will
see that I am right in this theory.

This "gazing through" the other person is accomplished by

a certain "accommodation" of the eye, as occultists and
opticians call it, and while you are performing it you
cannot examine distinctly, or "see" distinctly the eyes of
the other person, because your focus is different.

To show you why you are able to maintain this gaze such
a long time without tiring your eyes, I would remind you
of the ease with which you may maintain the expression
of being "wrapped in thought," "day-dreaming," "lost in a
brown study," "just thinking about things," etc., with
which you all are familiar. In such a mental state you are
able to "gaze into space" for a long time without the
slightest fatigue, while a few seconds focusing your eyes
upon a nearby object will tire them very much indeed.

And then, again, you know how long you are able to gaze
at an object far out at sea, or far across the desert, or far
down or across the mountain, without tiring your eyes.
The whole secret is that short-range focusing upon an
object tires the eyes much more than does "long-range"
gazing into space. This being the case, it will tire you far
less "seeing through" a person, than gazing at him and
"seeing" him at short range.

In practicing the maintaining of the gaze for a long time, I

would advise against tiring the eyes by gazing at short-
range objects. Better practice at gazing at distant objects
until you are able to maintain the gaze a long time, as
you will be able to do after a little practice.

In fact, I advise you to practice the "gazing into space,"

because proficiency in that will enable you to perfect the
"Dynamic Gaze." After you have practiced this "gazing
through" method a bit, you will be able to look at an
object a couple of feet away, and gaze right through it
that is, you will not consciously "see" it objectively,
although apparently staring hard at it.

Avoid all exercises tiring to the eyes, and proceed slowly

working from trifling successes to more important ones.

You will be surprised how a little intelligent practice along

these lines will give you a penetrating glance, firm,
earnest, and full of "magnetism" and "fascination,"
without the slightest sense of strain, fatigue or effort. You
have long wished for such an expressionhere it is for
you.
Using the Mentative Instruments

In the use of the eyes for the purpose of conveying

mentative currents, you should always remember that the
feeling is the real power behind these currents of power,
and that the brain is the dynamo from which the currents
originate. The brain, you know, is the great transformer,
or converter of the mentative energy, and acts just as
does a dynamo in the direction of sending forth great
waves of power.

Consequently, if you wish to send out mentative currents

for the purpose of inducing feeling in others, you must
first have feeling generated in your mental dynamo.

It will be well for two people to practice the eye exercises

together, but in the absence of a friend in whom you have
confidence, you may obtain excellent results by practicing
before your friendly mirror. In either case, you must first
arouse in your mind the feeling that you wish to express
in mentative currents. Put your feeling into your glance,
and it will be felt.

EXERCISE 1. Look into the eyes of your friend (or your

own in the mirror) and then say mentally: "I am stronger
than you." Throw into your glance as much of the feeling
of strength as you can.

EXERCISE 2. Say mentally: "I am more Positive than

youI am outgazing you," throwing as much positivity as
possible into your gaze, the same being inspired, of
course, by our feeling.

EXERCISE 3. Say, and feel: "You are afraid of meI am

making you feel my strength," throwing the feeling into
your gaze.

After you have acquired the faculty of making your

strength felt by above exercises you may use the same
upon other people when the occasion renders it advisable.
If you are addressed by some person whom you think is
trying to master you mentatively, or whose strong
influence you wish to ward off, you may use the above
method on him.

As a rule the person who is doing the talking has a slight

advantage over the listener, all else being equal. The
speaker is the more positive because he is expressing
more power. But you may counteract this, if you are the
listener, by simply sending him a glance, accompanied by
the feeling of "I scatter your force into bitsyou cannot
affect me!"

In resisting an attack of this sort, keep your mouth

closed, with the jaws tight, for this "bite" denotes
strength and firmness, and brings into play the parts of
the brain manifesting these qualities, and thus charges
your mentative currents with these feelings. At the same
time gaze firmly and steadily into the eyes of the other,
using the "Dynamic Gaze."

I would bid you remember that the person standing has

an advantage over the one sitting. Avoid the sitting
position when the other person is standingdo not give
him this advantage, but take it yourself if you can.

In speaking to persons and requesting them to do

something, you should accompany the verbal request by
a mental command. For instance, if you say "You will do
this for me, won't you"(this is the suggestive form of
questioning, remember) you should accompany the
question with the command (made mentally) with the
proper glance, "You shall do this."

If you are the person requested to do something that you

do not wish to do, you should answer, "No, I do not care
to do this," or "I do not see my way clear to do it," or "I
am unable to oblige you," etc., etc., but at the same time
you must send the mental answer, with its accompanying
glance, "I will not do it, and you cannot make me."

A well-known teacher along these lines several years ago,

taught his pupils to gaze into the eyes of persons whom
they wished to affect, at the same time saying mentally:
"I am looking at you. I am looking through your eyes into
your brain. My will power is stronger than yours. You are
under my control. I will compel you to do what I wish.
You must do what I say. You shall do this. Do it at once.
"It will readily be seen that this will generate a powerful
mentative current, if there is a sufficiently strong feeling
will and desirebehind it.

But right here I shall give you an antidote for this kind of
influence. In all cases where you are attacked mentally in
this way you may dissolve the force by a positive denial.
The positive denial is the powerful force that scatters into
tiny bits the force directed against one. It is a destructive
agent, just as is the positive statement a constructive or
creative one. One who understands the scientific use of
this destructive force may undo the mentative work of
others, to a surprising degree. By a strong, positive
denial, you may scatter and disintegrate any mentative
influence directed against you.

This formula will give you a general idea of it. Suppose

that you are repelling a statement such as given above.
In that case you should say mentally, accompanying it
with the proper glance, with feeling back of it: "I deny
positively your power over me. I deny it out of existence.
I will not do your bidding, and I deny your right and
power to command me. I deny your power, and I affirm
my own."

You may cultivate this power to use the positive denial by

practicing on an imaginary person whom you may
suppose is trying to influence you. Imagine the strong,
positive person before you, trying to influence you and
then start in to practice the positive denial on him, until
you feel that you have beaten him off, and have sent him
flying away in retreat.

These imaginary mental battles will develop a great power

of mentative resistance in you, and I advise you
strengthen yourselves along these lines, if you feel that
you are weak. You may improve on above exercise, by
imagining that after your enemy is in full retreat you
follow him up and pour statement after statement into
him, changing your position from a defender into an
attacking force.

These imaginary rehearsals will do more for one than

people think possible. They are like stage rehearsals that
make perfect the actors. They are the fencing lessons
from which the swordsman gains skill, and strength.

Practice, practice, PRACTICE makes perfect in everything

in mentative work as well as physical. There are good
psychological and occult reasons behind this method and
practice, but I shall not enter upon that field at present
this book is intended to give you the "how" of the subject,
rather than the "why."

In personal conversation with another you will find it of

the greatest value to see as clearly as possible a mental
picture, chart or map, of what you are saying to him. By
so doing you will impress most forcibly upon his mind that
which you wish him to see, and feel. In this statement is
compressed the secret of effective speaking.

In the degree that you see and feel the thought that you
are expressing in words, will be the degree of impression
made upon, and mentative induction produced in, the
other person. The secret of course lies in the power of
visualization.

You may find an evidence of your increasing mentative

influence by trying the psychological experiment of
"willing" people to move this way or that way, by gazing
intently at them.
In this experiment it is not necessary for you to gaze into
their eyes. Gazing at their back, preferably at the upper
part of the neck, at the base of the brain, will answer. You
may try "willing" persons to look around on the street, or
in public places, etc. Or you may "will" that they turn to
the right or left of you, when approaching each other on
the street. Or, in stores you may "will" that a certain
clerk, from out of a number, will step forward to wait
upon you.

These and many similar experiments have an interest to

the majority of students, and are accomplished with
comparative ease, after sufficient practice. The whole
theory and practice consists of a steady gaze, and the
mental command, and will, that the person will act so-
and-so, together with the earnest expectation that he will
obey the command, and the mental picture of his doing
so. That is all there is to it.

In the use of the eye as a mentative instrument,

remember first, last, and all the time, that desire and will
are the phases of the mentative energy, and that in the
degree that desire is kindled, and will is exerted, so will
be the power expressed by yourself, and impressed upon
others.

Read this book over a number of times, until you have

fully grasped the underlying principles. Then commit its
exercises and instructions to memory. Then practice
frequently, and perfect yourself in the methods pointed
out, until you render them "second nature."
You will be conscious of a gradual growth and
development, along the lines of mentative power and
influence. The flame of dynamic mentation once lighted, it
will never die outtend the flame carefully, keep the wick
trimmed clean, and fill the lamp with oil, and it will ever
burn bright and emit heat and light and power.

The last mentative instrument mentioned in a previous

chapter is "the touch." There was a time, in my early
stages of experimentation and psychological research,
when I laughed at the idea of the touch playing any real
part in the work of mental influence. Of course I saw the
effect of the touch in certain phases of psychological
work, but I believed that it was all "merely suggestion,"
but I soon learned that the touch was really a most
potent instrument of mentative energy.

I now explain it by the idea of the nerves being like the

wires upon which the electric current travels. The brain is
the dynamo, or converter of the energy, and while the
latter travels in waves and currents without any wires
(just as do the waves of the wireless telegraph) still if
there is a wire to be had, then it follows the lines of least
resistance and takes advantage of the nerve-wire.

Certain parts of the body have nerve-cells very highly

developed in themare in fact miniature brains. In the
cases of some persons of sensitive and trained touch,
there exist little clusters of nerve cells at the ends of the
fingers that act like miniature brains. The lips are also
highly developed in this respect, as the well known
phenomena of "kissing" evidence. The fingers and hand
are excellent polar mediums for conveying the mentative
energy that pours down over the nerves from the brain,
and through which it passes to the other person.

The use of the touch of the hands as a channel for

conveying mentative energy depends greatly upon the
development of the hands by the individual. Those who
understand this matter, develop the conductivity of the
hands by "treating" them as follows: Think of your hands
as excellent conductors of mentative energy, and imagine
that you can feel the energy pouring down the nerves of
your arms, and out of your hands, obeying your will,
when you shake hands with people.

You will soon develop your hands to such a degree that

some sensitive persons will actually "feel" the current
passing into them. Always accompany the passage of the
current with the thought or feeling that you wish to
induce in the other person, just as you do when you use
the "Dynamic Gaze." In fact, the gaze and the hand-clasp
should be used together, when possible, for by so doing
you double the effect.

When you shake hands with a person throw mind and

feeling into it, and do not fall into the mechanical, lifeless
method so common among people. Throw your feeling
down to your hand, and at the same time make a mental
command or statement appropriate to the case. For
instance, grasp the person's hand with feeling, and
interest, saying, mentally, at the same time: "You like
me."

Then, when you draw you hand away, if possible let your
fingers slide over the palm of his hand in a caressing
manner, allowing his first finger to pass between your
thumb and forefinger, close up in the crotch of the thumb.
Practice this well, until you can perform it without
thinking of itthat is, make it your natural way of shaking
hands. You will find that this method of shaking hands will
open up a new interest in people toward you, and in other
ways you will discover its advantage. You never knew a
"fascinating" person who did not have a good hand-clasp.
It is a part of the fascinating personality.

There are many persons, well grounded on the

psychological principles underlying the subject, who use
the hands as a medium for mentative energy, without
shaking hands. For instance, they sit near the other
person and place their hands so that their fingers will
point toward him, at the same time willing that the
current flow through the fingers and toward the other.

They also use their hands in conversation so as to have

the tips of their fingers pointing toward the other. This
last plan becomes highly effective when used with the
appropriate gestures, for it is akin to the mesmeric "pass"
of the hands. In this connection I would say beware of the
person who is always trying to put his hands on you
beware of the ''pawing over'' process.

Avoid it in the ordinary way, if possible, or else

deliberately practice the positive denial toward the
person, holding the idea and mental statement that "I
deny the power of your magnetismI scatter it by my
denial."
In concluding this chapter, I would especially caution
young women, and older ones for that matter, against
allowing men to be familiar with them in the direction of
"holding hands," or similar practices. Not only does this
"familiarity breed contempt" but there are good
psychological reasons why the practice is to be
condemned.

You have seen what part the hands play in "magnetizing"

as it is called, and is it not clearly discernible how one
may use the hands in this "petting," and all that sort of
thing, in order to psychologically affect another person? I
am not speaking now of the caresses indulged in by
honorable true loversfor all the talk in the world would
not change that sort of thingbut I am alluding to the
indiscriminate "pawing over" on the part of strange men
that some young girls allow.

There is a danger in this sort of thing, and I want you to

know it. If you have daughters, or young female relatives,
warn them against this thing, and tell them the reason
why.

And the same thing is true of the man who is always

patting other men on the shoulder, or resting his arm
around them, or else "taking hold of them" in a friendly
caressing way during a conversation. Such men may not
know the psychology of the thing, but they have found
out that this sort of "patting up" makes other men more
impressible, and amenable to their influence, and so they
practice it. Make them stop it, either by moving away, or
by positive denial.
Now, once more, remember the power of this positive
denial as a disperser, and disintegrator of adverse
influence. If this book taught you nothing else, it would
still be "worthwhile" to you because of this one point of
instruction. For this positive denial is a mentative armor
that will protect youa mentative sword that will defend
youa mentative lightning flash that will clear the mental
atmosphere.

Learn the secret of positive statement, and positive

denial, and you are clad in an invulnerable armor and are
armed with the weapon of powerand so you may, like
the "Warrior Bold" go "gaily to the fray."

But, after all, the secret of influence in our dynamic

individual lies in his mental states. The outer forms are
but reflections of the inner. If you will cultivate the
connection between your mind and the great Universal
Will the Universal Mind-Powerthen your will becomes
so strong that the outward expressions will come of
themselves.

But in mounting the first steps of attainment, it becomes

important for the student to pay attention to the outward
characteristics, because by so doing he makes a clearer
mental path for the acquisition of the desired mental
states.

By the very laws of mental suggestion he is able to

imitate these outward expressions, and thus induce in
himself the mental states, which, in time, become
habitual. I do not mean that one should allow the
suggestion of the other's appearance to move him in this
waythis is not the idea.

What I mean is that one may by autosuggestion so

reproduce the outward characteristics associated with a
desired mental state or, quality, and by acting them out
actually materialize into reality the mental states
themselves.

Remember the rulemental states take form in action

and action reproduces their associated mental states. It is
a rule that works both ways. The voice makes the
phonographic recordand the latter reproduces the
sound. Remember this illustration, for it will help you to
get the right conception of the psychological law
underlying the phenomenon.

There is a certain point to which I would direct your

attention at this stage. I refer to the well-known
psychological fact that "mental states express themselves
in physical action." Every mental state has its associated
physical action. And these actions, when perceived by
another person, are apt to induce similar mental states in
that person, along the lines of mental suggestion.

But there is another law, less understood by the public,

and that is that "the manifestation of physical action
tends to induce in the mind of the person performing it,
the mental states generally associated with the
production of the action."

Let us take a common example, to illustrate the operation

of these two related laws. Let us suppose that you are
holding a mental state of anger, fright, combativeness,
etc. In that case you will find that your brows will frown;
your jaws will be fixed in a savage "bite," and slightly
protruded; and your hands will be clenchedthe mental
state has taken form in physical action. Very well, then
you all recognize this fact.

But there is the law reversed. If you will frown deeply;

clench your fists savagely; fix your jaws in a fighting trim,
etc., and will maintain that physical attitude for five
minutes, at the same time allowing it to manifest in your
walk, etc. (as it surely will) without interference, you will
find yourself growing into a mental state of annoyance,
combativeness, etc., and if you keep it up long enough,
you will be "mad in earnest." So true is this that if you
carry the thing far enough, and run into someone else,
you will be very apt to "get into a row" with him.

And, still more remarkable is the fact, the person that you
"run into" will be very apt to take up the mental
suggestion of your manner, and will also "feel fighty." It
would not take much to stir up trouble between the two of
you.

And, still more remarkable, if you continue this physical

attitude until it produces the mental state, you will find
that you are inducing similar mental states in those
around you, by the agency of mentative currents. So you
see the close connection between physical action, mental
states, suggestion, and telementation! They act, and re-
act upon each other.
What has been said of the mental state of anger applies
equally to any intense feeling or mental state. Like begets
like, along all the lines mentioned.

Now, all this means that the man who is possessed of a

strong mental state will manifest, unconsciously, the
physical actions which will affect others, along the lines of
mental suggestionhe will not have to study the question
of what suggestions to use, providing he "feels"
sufficiently strong to automatically manifest the actions.

But when a man does not "feel" sufficiently strong to

manifest the suggestive actions, he may produce the
same effect by "acting the part" (without being actually
involved in it) by first reproducing the physical actions,
which will thus induce a sufficiently strong mental state to
manifest itself both along the line of suggestion, and also
along the line of personal magnetism.

Every good actor induces feeling in you in this way, along

both these lines. And you may do the same if you want
many dynamic people are doing it every day.

On this subject, so far as I have gone, I have given you a

most important secret of psychological influence, in a
plain, practical wayso simple in fact that there is a risk
of many of you entirely overlooking its importance. Better
go back over this part of the lesson againmany times
until you are able to catch its inner meaning, and are able
to read between its lines. It's quite worthwhile, I assure
you.

Of course, some of my kind critics will take me to task for

teaching this "acting out" idea. They will call it
"inculcating principles of deceit," etc., etc., and will then
go on their way admiring "magnetic" personalities, and
regretting the absence of "tact" in other persons who
have rubbed them the wrong way. I have noticed that
these hyper-critical people are generally hypo-critical as
well.

I have known many good men who were not "dynamic,"

and the world "turned them down," and often "jumped all
over them." And I have known quite a number, not quite
so good, who possessed quite a goodly degree of dynamic
force, and the world received them with open arms, and
showered its praises and rewards upon them.

But this does not mean that one cannot be "good" and
"dynamic" at the same time. There are plenty of "good"
men who are highly "dynamic"and there are plenty of
"bad" men equally so. And there are plenty both good and
bad, who lack "dynamic-force."

But, note this fact, pleasethat the good men, and the
bad men, who are highly "dynamic," generally manage to
"get there," along their own line of life. And both the good
and bad who lack "dynamic-force" are generally stranded
along the wayside. Dynamic-force is neither good nor bad
it is a natural forceand is used by all. In this respect it
is like any other natural force.

And, then again, this book is not for the purpose of

teaching the "bad" use of "dynamic-force," rather than
the "good." It states the principles and the law, as they
are. It is true that the bad man may take advantage of
the law and use it for bad purposes; but so may the good
man take advantage of it and make himself a greater
power for good.

"Dynamic-force" is just as effective in the "preacher" as it

is in the "confidence man"and just as effective in the
salesman and business man, and everyday person, as it is
in either the preacher or the confidence man. It is a
natural quality, and has nothing to do with "good and
bad"any more than has elocution, oratorical ability, or
personal appearance.

If the good folk prefer to leave this important subject for

the bad folk, that is their own concern, not mine.
Personally, I feel like the old preacher, who was
remonstrated with by some hide-bound old parishioner
regarding certain musical innovations that had been
introduced in the church service.

The old preacher looked kindly at the old veteran

"conservative" of the flock, and said: "Well, brother, it
may strike you in a different way, but to me it seems
wrong to allow the Devil to monopolize all the good music
I believe in giving the Lord his share of it." And I say
''Amen!" to this idea.

If "dynamic mentation" was as much used to further the

interests of right, as it has been to further the interests of
wrong, the old world would get down to a little easier
motion. If the preacher would make his talks as
"dynamic" as the actor does his plays, and the lawyer
does his appeals to the jury, there would surely be
"something doing" in church work, and the prevailing
emptiness of the pews would be cured. If "goodness" was
made as attractive as "badness," the Devil would be
placed on the retired list.
Mental Suggestion

Before beginning our consideration of the subject of

Mental Suggestion, let me call your attention to the
following general statements regarding Mentative
Induction (in which general subject is included the sub-
divisions called Personal Magnetism; Mental Suggestion;
and Telementative Induction) respectively:

(1) Mental States may be caused by Mentative Induction.

(2) Such induced mental states may be caused by the

Mentative currents of Personal Magnetism; or by the
Mentative currents of Telementation; or by Mental
Suggestion.

(3) Mentative currents are waves or streams of vibrant

Mind-Power, emanating from the minds of people, and
carrying with them the vibrations of mental states; the
vibrations tending to induce similar mental states in the
minds of people within the field of induction.

(a) There are two poles of Mind-Power, i.e., the emotive-

pole, manifesting desire, feeling, emotion, etc.; and the
motive-pole, manifesting will, etc.; the acting force,
affecting other minds, manifested by these two poles
being called Desire-Force and Will-Power, respectively.

(b) Desire-Force tends to awaken similar vibrations in the

minds of others, thus producing similar desiresor it
charms the wills of others and causes them to carry out
its desiresits action and nature bearing a strong
resemblance to feminine mental power.

(c) Will-Power tends to awaken desire in the minds of

others by sheer mastery and forcefulnessit also acts in
the direction of combating and overpowering the wills of
others, and taking them captiveit also directs, masters,
concentrates, or restrains one's own Desire-Force, on
occasionsits action bears a strong resemblance to
masculine mental power.

(d) When the mentative currents are emanated, and

Mentative Induction is manifested, when the projector
and recipients are in the personal presence of each other,
we use the term Personal Magnetism. When the same
manifestation occurs when the projector and recipients
are not in the personal presence of each other, then we
use the term Telementative Induction. But the principle
employed is the same in each caseinduction through
telementation being the operative principle. In Personal
Magnetism, however, Mental Suggestion usually assists in
the induction of mental states.

For this reason, Mental Suggestion should be studied in

connection with Personal Magnetism, being
supplementary thereto.

(4) Mental Suggestion induces mental states, by

reproducing the original mental states of others; or one's
own previously experienced mental states, including the
experience of the race-ancestors, inherited and recorded
in the sub-conscious minds of their descendants.
Suggestion operates along the lines of acquiescence,
imitation, association, and repetition, always acting
through physical agents for inducing mental states.

In Personal Magnetism, the mentator pours out his

mentative currents, generated by his will or desire, or
both; either in a general way, or in a concentrated,
directed manner; in a personal interview, and thus
influences the mind of others by inductionthis is usually,
or always, accompanied by Mental Suggestion, using
physical agents, such as the voice, eye, manner, etc.,
which heighten the effect produced.

And, now, with the understanding of the above-stated

general principles, let us proceed to a consideration of the
subject of "Mental Suggestion."

Every student of psychology and mental science has

heard and read much of that phase of mental phenomena
called "Mental Suggestion." Much has been written and
taught about it, and the term has been claimed by some
teachers to cover all phases of mental influence. I do not
entirely agree with these extreme advocates of
suggestion, however, for I find much in the subject that
calls for a further explanation.

But, nevertheless, I feel certain that mental suggestion

plays a most important part in almost every instance of
this class of phenomena and must be seriously considered
by all careful students of the subject. Combined with
mentative induction by means of mentative currents, it
accounts for nearly every phase of the phenomena of
mental influence.
Therefore I shall devote several chapters to the
consideration of its underlying principles, laws and
method of application. I feel that no one can be a
successful practitioner of telementative influence or
personal magnetism who is not a good suggestionist,
because the very "knack" of projecting strong suggestions
is necessary for the forceful projection of mentative
energy and mental currents.

While all who have examined the subject are aware of the
force and effects of mental suggestion, few have found it
possible to correctly define or describe the term, or to
explain it to others.

But I feel assured that my theory of mentative induction,

and the two poles of Mind-Power will enable you to form a
very clear and comprehensive knowledge of the
underlying laws of the subject, so that, understanding it,
you will be able to apply its method of application to the
best advantage.

"Mental Suggestion" is the term used to designate the

process of inducing or exciting mental states or ideas, by
means of the imagination, by the agency of words of
actions; outward appearances; or other physical symbols.

I divide the phenomena of Mental Suggestion into two

general classes or phases, i.e., (1) Active Suggestion, and
(2) Passive Suggestion, as follows:

By Active Suggestion I mean the induction or excitement

of mental state or ideas in others by means of positive
command, affirmation, statements, etc., bearing directly
upon the desired mental state.
By Passive Suggestion I mean the induction or excitement
of mental state or ideas by the subtle insinuation,
introduction, or insertion of ideas into the minds of
others, which insinuated ideas act in the direction of
inducing the desired mental state. Active Suggestion is
associated with the use of the motive-pole of the mind of
the suggestor; and; Passive Suggestion is associated with
the emotive-pole of the suggestor. One is the masculine
method and the other the feminine.

And here is a good place in which to direct your attention

to a very important fact concerning the operation of
suggestion in inducing mental states in others. I allude to
the fact that suggestion operates along the line of
"emotional mentality," "feeling," or "imagination," and
has nothing to do with judgment, reason, argument,
proof, etc. It belongs clearly to the "feeling" side of the
mind, rather than to the "thinking" side. One's reason
may be appealed to by clever reasoning, argument, logic,
proof, etc, and an effect gainedbut this belongs to an
entirely different phase of mental action.

The induction of mental states in others by means of

suggestion has to do entirely with the "feeling" or
"imaginative" phase of the mind. It deals with the
production of "emotional mentality" rather than with
"rational mentality." This is a most important point, and
one that should be thoroughly understood by all students
of the subject.

It is true that suggestion may accompany an appeal to

the reason or judgment of the person influenced, and,
indeed, is generally so used; but, strictly speaking, it
constitutes an appeal to a part of the mind entirely
removed from reasoning and judgment. It is emotional,
and imaginative first, last, and all the time.

And it operates along the same lines as the mental

induction produced by mentative currents, as we shall
see.

And now, with this preliminary understanding, let us pass

on to a consideration of the meaning of the terms used.
There is nothing like a clear understanding of the terms
employed in treating of a subject. If one understands the
"exact" meaning of the terms, he has progressed very far
to an "exact" understanding of the subject itself, for the
terms are the crystallized ideas involved in the subject.

To understand the full and complete meaning of the terms

of any subject is to know the whole subject thoroughly,
for no one can understand a term thoroughly until he
knows it in all of its relationsall that pertains to it.

Let us start with the word "suggestion" as used by the

writers on mental suggestion. Some authorities give the
broad, general definition of "anything that is impressed
upon the mind through the senses,'' but this I consider
entirely too sweeping, for this definition would make the
term cover knowledge of all sort, no matter to what part
of the mind it appealed, for all knowledge of the outward
world is obtained through the senses.

Other authorities define the term as "anything insinuated

into the mind, subtly, cautiously, and indirectly," this
definition fitting nearly the one favored by the dictionaries
in defining the word "suggestion" in its general sense,
which is as follows: "a hint; a guarded mention; an
intimation; something presented to the mind directly; an
insinuation; etc."

But this last definition of mental suggestion does not fit all
the phases of the subject. It fits admirably into the phase
known as Passive Suggestion, which operates by direct,
forceful command, statement, etc.

And so I must give my own definition of the term to fit my

conception of and understanding of its meaning. I,
therefore, here define my use of the term "a Mental
Suggestion" as follows: A physical agency tending to
induce or excite mental states or ideas through the
imagination. This is a broad definition, which, I think, will
cover all the observable phenomena of Mental
Suggestion.

I use the word "physical" to distinguish suggestive agents

from the "mental" agents inducing mental states by the
operation of mentative currents, telementation, etc. Of
course this distinction will not please those who would
claim all "mental" action as a form of the "physical," or
vice versa.

But as I have to draw the line somewhere, I prefer to

draw it between the "physical" agent and the "mental,"
and I think that the majority of my readers will approve of
this position.

The word "agent" means, of course, "an acting power or

cause," etc. The word "inducing," as I have used it, has
been defined in the previous lesson. The word "excite"
means "to call into activity in any way; to rouse to
feeling; to kindle to strong emotions," The imagination is
"that phase of mind which creates mental images, or
objects, or sensation previously experienced."

In my use of the term "physical" in the above definition I

include all words, spoken, written, or printed;
mannerisms and physical actions of all kinds; physical;
characteristics and appearances, etc., etc. All of these
physical manifestations act as "agents" inducing mental
states under favorable circumstances.

By "mental states'' I mean "states of feeling or emotion."

By "ideas," I mean "images of objects conceived of by the
mind."

It may be urged that the use of "words, spoken, written

or printed," may be employed, and are employed, in
every appeal to the mind of another, whether the appeal
be along the lines of suggestion or argument, reason, etc.
Certainly!

And in that sense they act as suggestions. Arguments

appeal to judgment and reasonbut not to feeling,
emotion or imagination which are, on the contrary,
excited or induced by suggestions or other forms of
emotional induction.

One may present an idea to the mind of another, in a

bold, forcible, logical manner, accompanied by argument
or proof, but this is an appeal to reason and judgment,
not to "feeling or emotion," which belong to an entirely
different field of the mind. Then again, many personal
appeals, which are apparently made to reason, are really
made to the emotional side.
One may subtly insinuate into an argument or
conversation an appeal to the feelings or emotion of the
hearer, in the shape of an idea in the nature of a hint, or
indirect mention.

Such idea will be "felt" by the listener, who will accept it

into his mind, and before long he will regard it as one of
his own thoughtshe will make it his own. He will think
that he "thought" it, whereas, really, he simply "feels" it,
and the "feeling" is induced. This is a case of
"suggestion."

In ordinary social intercourse you will find that women are

adepts in this subtle form of insinuative suggestion, as
compared to men.

Men will blurt out statements and ideas, and attempt to

"prove" them, but the woman will gently "insinuate" the
idea into the mind of the other person, so that, "without
having proven a fact, she will have managed to create a
definite idea of feeling in the mind of the other by
"suggestion." I think I need not give examples of this fact
it is apparent to all who have mingled with people.

And really this "suggestion" resembles the mental

suggestion of the psychologists very much. It is true that
the practitioner of mental suggestion, in his ''treatments,"
often makes use of direct, forceful statements, such as:
"You are strong, cheerful, well and happy," but you will
notice even here that he does not "argue the point," or
attempt to "prove" his statements.

He simply affirms and asserts the fact, and by constantly

repeated suggestions he finally causes the mind of the
other person to accept the statement. So you see a
"suggestion" may be either a subtle insinuation or a bold,
positive statementbut it is never an argument, or
process of proof.

The word "impression" is good, as applied to the effect of

a suggestion, but I prefer to stick to my terms, and
therefore I shall consider that the effect of mental
suggestion is caused by induction. "What," you may say,
"I thought that induction was a term used when a mental
state was set up in one by mentative currents from the
mind of another?"

Yes, this is true, but my last statement is true also. An

induced mental state is one set up by outside influence of
some kind, whether that outside influence be a mentative
current or by suggestion through a word, a look, a sight
or anything else. The word "induce," you know, means:
"to lead; to influence; to prevail on; to effect; to cause,"
etc. And any mental state that is induced by an outside
influence comes clearly under the term.

Any physical agent that tends to induce a feeling in the

mind of another may be called a suggestion. Even the
well-known instance mentioned in the textbooks on
psychology comes under this rule.

In that instance it is related that a soldier was carrying

some bundles and a pail to his barracks, when some
practical joker yelled to him in an authoritative voice,
"Attention!" Following the suggestion, which induced in
him the "feeling" preceding certain habitual actions, he
dropped his pail and bundles with a crash and stood at
"attention," with eyes front, chin out, protruding breast,
stomach drawn in, and bands at his sides with little
fingers touching the seams of his trousers. That was a
suggestion! Do you see the point?

The lives of all of us have been molded largely by

induction through suggestion. We accepted this
suggestion, or that one, and it changed the whole current
of our lives. Certain things induced certain feelingscalled
into activity certain mental statesand action followed
close upon the heels of feeling.

There are varying degrees of suggestive power just as

there are varying degrees of what is called the
"suggestibility" of personsthat is the tendency to accept
suggestions. There are people who scarcely ever act from
motives originating within themselves, but whose entire
lives are lived out in obedience to the suggested ideas
and feelings of others.

The development of the Will-Power regulates the degree

of suggestibility. The man of the strong will is not so
easily affected by a suggestion as is one whose will is
weak, and who accepts without resistance the
suggestions coming from all sides.

But note the apparent paradox, persons of weak will may

have their wills so developed and strengthened by
scientific suggestive treatment that they may become
veritable giants of will.

The careful student may feel inclined to ask me, at this

point, why I speak of suggested "ideas,'' when I have said
that suggestion has to do with mental states of feeling
and emotion. Are not "ideas," he asks, something
connected with thought rather than with feeling? The
question is a proper one, and I must meet it.

The word "idea" comes from the Greek word, meaning "to
see." In its general use it means a mental image, or a
general notion or conception held in the mind." An idea is
"symbolic image held in the mind." It is a symbol of
something thought or felt.

Ideas are not formed by thought alonefeeling

contributes its share of these mental images. To tell the
truth, the majority of people scarcely "think" at all, in the
highest sense of the word. Their reasoning and logical
faculties are very rudimentary. They accept their ideas at
second hand or second-hundred handtheir thoughts
must be pre-digested for them by others, and the
handed-down "idea" is the result.

The majority of ideas held in the mind of the race arise

from feeling and emotion. People may not understand
things, but they have experienced feelings or emotions
regarding them, and have consequently formed many
ideas and ''ideals'' therefrom.

They do not know "just why" an idea is held by them

they know only that they "feel" it that way. And the
majority of people are moved, swayed and act by reasons
of induced "feelings," rather than by results of reasoning.
I am not speaking of intuitional feelings now, but of the
plain, everyday, emotional feeling of people.

Do you know what a feeling is? The word, used in this

sense, means: a mental state; emotion; passion;
sympathy; sentiment; susceptibility; etc. And "emotion"
means an excitement of the feelings. Feelings belong to
the instinctive side of our mind, rather than to the
rational or reasoning side.

They spring up from the subconscious strata of the mind,

in response to the exciting cause coming from without.
The instinctive part of our minds are stored with the
experiences, feelings, emotions and mental states of our
long line of ancestors, reaching away back to the early
beginnings of life. In that part of the mind are sleeping
instincts, emotions and feelings, our inheritance from the
past, which await but the inducing cause to call them into
activity.

The reason or judgment, by means of the will, act as a

restrainer, of course, according to the degree of
development of the individual. And these outward agents,
if of a "physical" nature, are suggestions of all kinds.

Look around you at the world of men and women. Then

tell me whether they seem to be moved principally by
reason or feeling. Are their actions based upon good
judgment and correct and careful reasoning?

Or are they the results of feeling and emotion? Do people

do things because the things are considered right in the
light of reason, or do they do them "because they feel like
it?"

Which produces the greatest motive forcean appeal to

the reason of a number of people, or an appeal to their
feelings and emotion? Which sways a gathering of people;
the votes of a people; the actions of a mob reason or
feeling? Which moves even you, good student, reason or
feeling? Answer the questions honestly, and you will have
the key of suggestive influence!
Four Kinds of Suggestion

Mental suggestion produces its effect upon the minds of

people along one or more of four general lines or paths of
action. All the phenomena coming under this head may be
placed in one or more of the four classes. These four
paths, or lines of action, along which Mental Suggestion
operates, are as follows:

1. Obedience

2. Imitation;

3. Association;

4. Repetition.

I shall now proceed to consider these four paths, or lines

of action, separately, in order, and in detail. Beginning
with the first mentioned line of action, let us consider:

Suggestion Through Obedience

Suggestion operating along this line consists of the

induction of mental states, etc., by the agency of a
positive statement, assertion, assumption, authoritative
attitude, etc., which so impresses itself upon the mind of
the person suggested to that he sets up no opposition or
resistance, but acquiesces quietly to the suggestion made
to him.
The most common form of this first method of Suggestion
is seen in the very general acquiescence to real or
pretended ''authority" on the part of the majority of
people.

When such people hear a statement made, positively and

in a tone of conviction, by some person in authority, they
accept the statement, and the feelings arising from the
accepted statement, without resistance, and without any
attempt to submit the matter to the exercise of their
reason.

And this is true not only when the person speaking has
really a right to speak authoritatively, by virtue of his
knowledge, experience, wisdom, etc., but also when some
pretender sets up an appearance of authority, and
speaking in a positive style, assuming the "Thus saith the
Lord" manner, impresses his hearers with the idea he
wishes to suggest to them. And then, the good folk
meekly acquiesce without question and allow their
feelings to be aroused accordingly, for the feelings are
generally followed by actions in accord therewith.

It is astonishing, from one point of view, to see how

obedient to this form of suggestion the masses of people
are. They will allow their mental states, feelings and
emotion to be induced by the impudent statements, and
claims of cunning, shrewd and designing men, as well as
by ignorant self-deluded fanatics, who thus influence and
sway them.

These self-constituted authorities utter their oracular

statements and opinions in a tone of absolute certainty
and the crowd takes them at their own valuation. It
seems to be only necessary for some positive man to
attract the attention of the people and then make some
bold claim or statement, in the proper manner and tone,
and with their appearance of authority, and lo! some of
the people, at least, fall into line.

Did you ever think that people as a rule are "obedient

animals?" Well, they are, providing you can manage to
impress them with your authority. It is much easier for
them to acquiesce than to refuse to do so. They find it
easier to say and think "Yes" rather than "No." Their will
is not often called into action by their reason and
judgment, it being too, often entirely under the control of
the feeling and emotional side of them.

There is a fundamental law under this phase of suggestive

action, and in order to find it we must go back to the
beginning of the race, perhaps farther. In the earlier days
among animals and men, there were natural leaders, who
ruled by force of might of body or mind. These natural
leaders were implicitly obeyed by the masses, who had
learned by experience that it was better for the tribe, or
herd, as a whole, to be governed by their strongest and
sharpest-witted members.

And so gradually this dominant idea of acquiescence and

obedience to authority developed and became a fixture in
the race-mind. And it is firmly planted in the mind of the
race today, so much so that only the strongest minds are
able to free themselves from it to any great extent. It is
authority here, and authority there, in law, letters,
religion, politics, and every other field of human
endeavor. People do not begin by asking themselves:
"What do I think about this matter?" but instead start off
by saying: ''What does So-and-So think of it?"

Their "So-and-So" is their authority, who does their

thinking for them, and they take their keynote from him
or her. The authority induces their mental states for
them.

If these leaders and authorities were really the wisest of

the race, it would not matter so very much, although
even then it might prevent the development of
individuality in the masses. But the worst feature is that
the majority of these "authorities" don't know, and know
that they don't know, but the people haven't found them
out.

They assume the manners, air, appearance, etc., of "the

real thing," and the people being accustomed to these
symbols of authority, and mistaking the imitation article
for the real, are impressed by the authoritative utterance
and accept the suggestion.

This fact is well known to the classes that prey upon the
public. The "confidence men" in and out of the criminal
class, assume this air of authority, and their suggestions
are accepted by the people.

They are good actorsthat is one of the requisites of the

suggestionist, and these people understand the law. They
proceed upon the theory accredited to Aaron Burrthat
remark, you may remember, was that "the law is that
which is boldly asserted and plausibly maintained." And
so these folk keep on "boldly asserting," and "plausibly
maintaining," and find that "it generally goes."

To see a principle in its naked simplicity one should look

for its operation in extreme instances. And the extreme
instance in this case is the hypnotic "subject" who has
surrendered his judgment entirely to the mind of the
operator.

The "subject" will acquiesce in the most absurd

suggestions from the operator and proceed to carry them
into effect. And suggestion, you know, is the active factor
in hypnotism, the hypnotic condition being only a
psychological condition in which the effect of suggestion is
heightened.

But one does not have to go to the ranks of the

somnambules for striking illustrations, for such are to be
found in all walks of life among people who have no
individuality of their own, but who seem to live and act
entirely upon the "say so" of others.

They have no quality of initiative, but must always be told

just what to do, and how to do it, by others. These people
will accept almost any kind of suggestion, if made by
others in an authoritative tone and manner.

They do not have to be persuaded by argument, but are

fairly driven and ordered to do things by stronger-willed
persons. They are impressionable and "sensitive," and
seem to have no wills of their own. These people are very
suggestible, and every day's history records many
startling cases of the effect of suggestion through
acquiescence on the part of such people.
The key-note of this form of suggestion is a positive
statement or command, given with the air and
appearance of authority. The secret of the effect is the
tendency upon the part of the majority of people to
acquiesce in an authoritative statement or command,
rather than to dispute it, and the tendency toward
thinking "Yes" rather than "No!"

This form of suggestion is to be observed in the highest

degree among those who have always depended upon
others for orders, or instruction, and who have not had to
"use their own wits" and resources in life.

Unskilled laborers and the sons of rich men belong to this

class as a rule. These people seem to need someone to do
their thinking for them, even in the smallest events of
their lives, and are most suggestible along these lines.

Then the degree of suggestibility along these lines

decreases as we ascend among people who have had to
"do things" for themselves, and who have not depended
upon others so much. It is the slightest among people
who have had the ordering of others to do, or who have
had to depend upon their own wits in getting through life
the men of marked degree of initiative have scarcely a
trace of this form of suggestibility. "Initiative," you know,
is a term for "doing things without being told"using
one's own wits and resourcesthe true "American Spirit"
(which so many Americans lack).

The degree of power in giving this form of suggestion

depends materially upon the development of will on the
part of the suggestor, and also upon his assumption of
the appearance, manners, air and tone of authority, the
latter requisites being the outward symbols.

If one has the Will-Power strongly developed, the symbols

will appear of themselves as a natural consequence. But
to those who have not the developed Will-Power, and
whose authority is more or less "counterfeit," the
assumption of the outward symbols becomes a matter of
great importance, and these people devote much study to
the cultivation of these outward forms.

And these "counterfeit" symbolsthe art of the actor

serve their purpose to impress and suggest to the crowd,
and their assumers set up a very brave front and obtain a
very fair degree of success in the part they are acting
that is, until they come in contact with a man of real Will-
Power, when they gracefully retire after the first clash of
mentative swords.

To those who are negative and who are too susceptible to

this form of suggestion, I advise the cultivation of Will-
Power, which will be fully taught in the later chapters of
this book, entitled "Mental Architecture," etc. Nothing but
the cultivation of the Will will render one positive and
impervious to suggestive influences of this sort.

The second line of action of Mental Suggestion is that

called:

Suggestion Through Imitation

This form of Mental Suggestion is very commonperhaps

the most common of all the forms. Man is essentially an
imitative animal. He is always copying the actions,
appearances and ideas of others, thereby going to prove
his descent from the monkey-like ancestors, in whom this
trait of character was largely developed.

Personally, I believe that those traits of imitation may be

traced back to the early days of the race, or before, when
animals and men were in a wild state, and exposed to
constant danger of attack of enemies. Then a motion of
fright on the part of one would be communicated to the
others of the tribe, and gradually the trait of instinctive
imitation was developed, the traces of which are still
strongly with the race, even to this day.

We may find instances of this trait all around us. When

we watch a tight-rope walker, our bodies instinctively
sway in imitative motion. When we watch the faces of
actors on the stage, our own faces work in sympathy,
more or less. And so it goes on all around us, and in us
ever the tendency toward imitation. Children manifest a
great degree of this trait and copy and acquire the
mannerisms of those around to a surprising degree of
detail.

This form of Mental Suggestion is very common. People

are constantly taking up the suggestion of the mental
states, feelings, and emotions of those around them, and
reproducing them in their own acts. The majority of
people are like human sheep, who will follow a leader
everywhere and along all sorts of paths.

Let the old bellwether jump over a rail, and every sheep
in the flock will do likewiseand they will keep on
jumping over the same place, at the same height, even if
the rail be removed before the whole flock gets over. We
are constantly doing things simply because other people
do them. We are constantly aping after others. In our
fashions, styles, forms, etc., we are servile imitators.
Larry Hehr shows a vest button hung by a thread and all
the young apes in the land follow suit. Funny, isn't it?

This law of imitation plays an important part in the

phenomena of Mental Suggestion along these lines.
Somebody does a certain thing and at once other people
take up the suggestion and copy the original actor. Let
the newspaper record a certain crime and many others of
the same type follow closely after. Let there be a suicide,
and many others follow, usually adopting the same
methods.

Let there be a number of cases of some kind of folly and

dissipation, and immediately there is "an epidemic" of the
same thing. Let the papers say much about the
appearance of a new disease, and at once a number of
people manifest symptoms of it. Diseases get to be quite
the fashion in this way.

The feelings and emotions of the instinctive part of the

mind are called into sympathetic action along the lines of
imitative suggestion, and physical effects follow shortly
after.

Shrewd men take advantage of this tendency of the

human mind, and, by getting a few people interested in
certain things, they manage to set the fashion, and the
crowd follows like sheep. Get people talking about a
thing, and the contagion spreads until everybody is
interested in the matter.

The majority of people are more or less susceptible to this

form of suggestion, the degree depending upon their
habit of thinking, judging and acting for themselves. The
man or woman who has ideas of his, or her, own, is not
so apt to be impressed by every wave of popular fashion,
style and thought as those who maintain a more negative
attitude toward the minds of others.

The method of curing an undue tendency toward imitative

action is to start in to build up your individuality, and to
develop positivity, along the lines mentioned in the
concluding chapters of this book.

The third line of action of Mental Suggestion is:

Suggestion Through Association

This form of Mental Suggestion is very common. It is

based upon the acquired impressions of the race, by
which certain words, actions, manners, tones,
appearances, etc., are associated with certain previously
experienced mental states. Mental States take form in
physical action and expression, as we know. A man
feeling in a certain way is apt to express himself by
certain actions or in certain words.

These actions and words thus become symbols of the

mental state producing them, and consequently they
produce upon the mind of the person seeing or hearing
them the mental image connected with that mental state
And this mental image is calculated to induce a similar or
corresponding state in the mind of the person seeing and
hearing.

So that these symbols are really Mental Suggestions,

since they tend to induce mental states.

I wish to remind you that every written, printed or spoken

word, or words, is the outward and physical expression of
some inner mental state of the person uttering or writing
the words. The words are the "outward and visible signs"
of an "inward feeling"remember this always.

Mere words, in themselves, have no suggestive value

the value depends upon the meaning impressed upon
them by the mind of the person using them accompanied
by an understanding of their meaning by the person
hearing or reading them. The word "horror," for instance,
or "uncanny," has a definite meaning to persons familiar
with it.

It bears a direct relation to a mental feeling, or emotion,

and is the physical and outward expression of the same.
One may say the word over and over again to a person
who has never heard it, or to one of another race who
does not understand the term, and no suggestive effect
follows.

But speak the word to one who is accustomed to connect

and associate it with a definite feeling that they have
experienced, and the feeling will be produced, or
"induced," if the circumstances of the use of the word be
favorable. The word '' love,'' used properly, will awaken in
the mind of its hearers feelings corresponding with the
term. And these feelings must have been experienced
before, either directly or indirectly, before they may be
induced by suggestion. Feelings experienced by one's
ancestors leave a record in one's subconscious mentality,
which may also be induced by the appropriate suggestion.

Personally, words seem to me to be like the wax record of

a phonograph. The record is covered with minute
impressions produced by the sound-waves entering the
phonograph.

Place this record in its place in the phonograph and start

the latter in motion and lo! the minute impressions on the
record will reproduce or "induce" in the diaphragm the
same kind of sound-waves that originally caused the
impressions. In this way a word, which is the physical
symbolic record of feeling, will produce its associated
feeling in the mind of the person hearing or reading it.

And, as I have said, the feeling produced will depend

largely upon the understanding of the meaning of the
word held by the person receiving the impression. For
instance, in the case of the word "love," let us suppose
that the term is strongly and feelingly suggested to a
number of persons at the same time, and in the same
way.

You will find that the feeling induced in the one person
will be that of love of parents; in another love of children;
in another love of husband or wife; in another love of
God; in another an exalted affection for some person of
the opposite sex; in another the low animal passion for
one of the other sex; and so on, each experiencing a
feeling occasioned by his or her association of the word
with some feeling previously entertained.

The same word may induce a feeling of the greatest

pleasure in one person, and the greatest horror or disgust
in anotherthe difference depending upon the association
of the word in the mind of the two persons.

I have dwelt upon these facts in order to make clear to

you that there is no magic power in words in themselves,
and that all their force and effect depends upon the
associated feeling of which they are the crystallized
physical and outward former symbol. The word is the
bodythe feeling is its soul.

And so it is with the suggestion of appearance, manner,

surrounding, etc. Each of these depends for force and
effect upon some accustomed association with some inner
feeling, which feeling is reproduced or induced by the
outward symbol of the thing.

We associate certain things with certain feelings, and

when we see these things we are apt to experience the
feeling indicated. People have been overcome by the sight
of a picture, or a scene in a playa songa poemor
suggestive music.

And here is where the art of the suggestionist comes into

play. He watches closely and discovers that certain words,
tones, manners, appearances, actions, motions, etc., are
associated in the minds of people with certain feelings
and ideas.
And so when he wishes to reproduce, produce, or induce
in others these ideas or feelings, he simply reproduces
the associated physical symbols, in words, manner,
motion, or appearance, and the effect is produced.

The conjurer makes certain motions with his hands which

you have always associated with certain actions, and you
feel that the action itself has been performedbut the
conjurer omits the action, and you are fooled. The
"confidence man" assumes the appearance, manners and
actions which you have always associated with certain
qualities of character and you feel that he is what he
seems to bebut he isn't, and you are fooled.

This "play-acting" of people is all a form of suggestion,

and you are fooled because you accept the symbol for the
reality, unless you understand the game. The actor
assumes the actions, tones, dress and words of certain
characters, and if he is a good actor you forget the reality
and laugh and weep, and otherwise feel that what you
see is reality, although you really know underneath it all
that it is only a play. And all this is mental suggestion
remember.

Remember, now and always, that a mental suggestion

operates by the presentation of the outward symbol
associated with the feeling to be induced. Put the right
record in the phonograph and the corresponding sound is
produced or induced. Do you see? This law underlies all
the phenomena of Mental Suggestionunderstand the law
of suggestion and you have the master-key to the
phenomena.

Oratory, and other forms of appeal to the feeling by

spoken words, gives us a typical example of the operation
of this form of Mental Suggestion. The orator; the lawyer;
the preacher; each uses words calculated to induce
mental states, feelings and emotions, in the minds of his
hearers. Such a one soon begins to learn the suggestive
value of words, tones, and expression.

He avoids the use of cold, abstract words, and drifts into

the use of those which are symbols for deep feeling and
emotion, knowing that these word symbols uttered with
the proper tone and expression will induce the feelings for
which they stand in the minds of the hearers. The
hearers' emotions and feelings are played upon, in this
way, like an instrument. The emotion or passion, whether
it be love, fear, hate, greed, patriotism, courage,
jealousy, sympathy, etc., etc., is awakened by the skillful
use of the words, tones, and expression which stand as
symbols for these feelings.

If you will remember how you were touched by an

address that afterward seemed to you to be hyperbolic
and flamboyantwithout argument, proof or sensethen
you will realize how you were made the subject of Mental
Suggestion through association.

The skillful salesman operates upon you in the same way.

So does his twin brother, the advertising man. The
revivalist has this art reduced to a perfect science.
Wordswordswordsinciters to action; inducers of
feeling; symbol of mental states, and reproducers of
mental statesdespise them not; sneer not at them, for
they have brought down low the mightiest of minds, when
properly used. Even when written, their potency is great.

Countries have often been made captive by a clever

phrase, which when analyzed meant nothing in reason
merely an awakener of feeling. Let me make the
catchphrases of a country, and I care not who makes its
laws!

The man best adapted to employ this form of suggestion

is he who is more or less of an actorthat is, who
possesses the faculty of throwing "expression" and
"feeling" into words, actions and manner.

Good orators, pleaders, salesmen, and others have this

faculty largely developed. It belongs to the feminine side
of the phenomena, for it has the "charming," drawing,
leading aspect, and works by the employment of the
emotive-pole of mentation, rather the will or motive pole,
as in the case of the first mentioned phase of suggestion
that of authoritative statement or command.

It operates not by beating down the will of the other

person, but rather by inducing a sympathetic rhythm of
feeling and emotion, which overpowers his own will, and
causes it to act accordingly.

One should ever be on guard against this kind of

influence. The best way to escape it is to adopt the policy
of never acting immediately in response to an appeal of
this kind. Rather wait until the effect has worn off, and
then submit the matter to the consideration of your
reason and judgment.

Of course, the cultivation of will-power will act as a shield

or armor, protecting you from the subtle vibrations of this
kind, for this form of suggestion is usually accompanied
by strong mentative currents from the mind of the
speaker. Fence yourself off from a too ready response to
sympathetic appeals along the emotional lines. Let the
head stand by the heart, ready to prevent its running
away with you.

Men should have the reason in the ascendant, not the

emotional nature. When you feel yourself being carried off
of your feet, by some emotional excitement, steady
yourself and ask your mind this question: is this a mental
suggestion?

The question will tend to bring you to your state of

equilibrium. When you know what a Mental Suggestion is,
then you will learn to recognize them, and be on the
lookout for them. This state of mind will act as a strong
neutralizing agent for the most skillfully put suggestion.
Have your torpedo nets out, no matter how secure you
may imagine yourself to be.

One caution more be especially cautious, and slow to

accept a suggestion when you are worn-out, tired, or in a
passive, pleasurable statethat is, whenever your will is
resting; or else exhausted. On these occasions, "when in
doubt, say No!" You will save yourself much regret by
remembering this bit of advice. It is based on a proven
psychological law. I have learned this law by bitter
personal experience. Remember it!

Let us consider the fourth line of action of Mental

Suggestion:

Suggestion Through Repetition

This form of Mental Suggestion is quite common, and the

study of its manifestations is quite interesting, for it
brings into operation a well known psychological principle,
which has its correspondences in the physical world
"constant dripping will wear away the hardest stone."

You know the story of the man who told his favorite lie so
often that he believed it himself? Well this is a
psychological fact. People have started in to make a
certain appearance of truth, in words, or manner, by
assuming something to be true that was not so.

Then they kept on repeating the thing, adding a little

here, and a little there, until the thing got to be "a fixed
idea" with them, and they actually believe it. And if a
person can suggest himself into accepting a false belief in
this way, you can see how it will operate on others.

The secret of the operation of this form of suggestion lies

in the psychological facts of "weakened resistance
through repetition of the "attack," and the "force of
habit."

The first time an unaccustomed suggestion is made, the

mind sets up an active resistance; but the next time it is
presented, the suggestion is not quite so unfamiliar as
before, and a lessened resistance is set up; and so on,
until at last no resistance is interposed, and the
suggestion is accepted. You know the old verse:

"Vice is a monster of so frightful mien,

That, to be hated, needs but to be seen.

But seen too oft, familiar with her face,

We first endure, then pity, then embrace."

And this rule holds good with suggestions. We first resist

them; then endure them; then accept themunless we
understand the law.

The psychological fact involved in this form of suggestion

is that impressions upon brain-cells become deepened by
constant repetition. It is like sinking a die into a cake of
waxit goes deeper at each pressure.

The mind is very apt to accept as true anything that it

finds deeply impressed upon its records. It has become
accustomed to finding these deep impressions only when
they have been made by repeated efforts of its own
intellect, or judgment, or experience, and so when it finds
these deep impressions that have been placed there by
repeated suggestions of others, it is not apt to
discriminate.

It finds itself "feeling" these things that have been

repeatedly impressed upon it. Like the cuckoo's egg in the
robin's nest, these illegitimate mental impressions are
nurtured as one's "very own."
There is a constant struggle for existence upon the part of
the ideas, or mental images impressed upon me. The
strong crowd out the weak. And in the majority of cases,
the strongest ones are those which have either been
impressed in a vivid manner, or else by repetition.

The second time you meet a man, you may have trouble
in remembering him; but the third time it is easier; and
so on, until at last you forget that he never was a
stranger. And so it is with these suggested ideasyou
grow familiar with them through repetition; they lose
their strangeness to you; and at last you cease to concern
yourself about them.

A strange thing is generally inspected, examined, viewed

suspiciously, etc., but after the strangeness has worn off
you cease to exercise the former caution. "Familiarity
breeds contempt."and also lack of caution. Suggestion
gains force by each, repetition. This is one of the
fundamental laws of suggestion, and one that all should
remember.

If you would take mental stock of yourself, you would find

that you entertain a vast number of feelings, ideas and
opinions, which you possess simply through this law of
repeated suggestion. You have heard certain things
affirmed, over and over again, until you have come to
accept them as veritable facts, notwithstanding that you
possess not the slightest personal knowledge of any
logical proof, concerning them.

Shrewd molders of public opinion employ this law, and

constantly repeat a certain thing, in varying words and
style, until at last the public accepts it as a proven and
unquestioned fact.

Many a man has gained a reputation for wisdom, merely

because his friends repeatedly affirmed it, and the public
accepted the suggestion. Many a statesman has had a
reputation built up for him by friendly newspaper
correspondents, whose constantly repeated suggestions
have caused the idea to crystallize into a material form in
the public mind. And many a reputation has been
destroyed by the repeated shrugs, sneers, and
insinuations of gossips and evil-wishers.

Advertisers understand this law, and keep the repeated

suggestion of the merit of their wares constantly before
the public mind, until it becomes gospel with the people.
"If at first you don't succeed," and ''Never take No! for an
answer,'' are two axioms very dear to the heart of the
man who uses suggestion ''in his business.''

Do not be deceived by this subtle form of suggestion. Do

not imagine that an untrue thing becomes true because it
is repeated often. Do not allow your judgment to be lulled
to sleep by this drowsy repetition of the slumber-song.

Keep awakekeep awake! An understanding of this law of

suggestion will throw light on many things that have
puzzled you heretofore. Think over it a bit, when you
have time.
How Suggestion Is Used

Let us now consider the various forms of application of

suggestion in everyday life. They are several and for
convenience I separate them into three forms, or groups,
i.e., (1) Involuntary Suggestion; (2) Voluntary
Suggestion; and (3) Auto-Suggestion. Let us now
consider the first form:

Involuntary Suggestion

By this term I mean the use of suggestion involuntarily

without a particular purpose; or unconsciously. We are
giving suggestions of words, manner, action, etc., every
moment of our lives. And these suggestions are
constantly being accepted by those around us. We are
constantly influencing those with whom we come in
contact, the greater part of the work being performed
unconsciously by us.

We are acting as living inspiration for some, and living

discouragement for others, according to circumstances.
Our moods, actions, words, appearance, manners, etc.,
act as suggestions to those around us. I am not now
speaking of the effect of mentative currents, etc., but of
mental suggestion, pure and simple.

A business house is permeated by the personality of its

head, and his personal characteristics impress themselves
upon those under him, by the means of suggestion. He
sets the gait of the place. If he is active, and enterprising,
so are the workers employed by him; and if he is careless
and shiftless, so will they be apt to be. We affect those
around us by our mental attitudes, manifested in action,
and they affect usif we allow them to do so.

Children are quite amenable to suggestion of this sort,

being natural imitators, and they soon take on the mental
attitude of the parents toward them. If the parent treats
the child as being beyond control, the child will respond;
if the child be considered obstinate, etc., he will take on
the suggestion, and the original trouble will be magnified.

People talk before their children, little realizing that the

little minds are very suggestible, and are constantly
taking suggestive color from those around them. People
should endeavor to present to their children only the best,
positive, helpful, uplifting, and encouraging mental states.
They should avoid giving the child the impression that it is
"bad," or "mean," or "deceitful," or "shy," or anything of
that sort. The child will be apt to accept the suggestion
coming from a source that it naturally looks to for
information, and it will be very apt to proceed to act upon
the suggestion and make the words of the parent come
true.
I have heard of children who had become so impressed
with their parents' suggestion that they "would come to
some bad end, yet," that they had to fight against it the
balance of their lives. Sow the suggestive-seeds that you
desire to sprout into realitybe careful to select the right
kind.

This subject of suggestion to children can be merely

alluded to here, for it would fill a book of itself. I felt
impelled to say a few words about it in this lesson,
because my experience has taught me its extreme
importance.

This is the rule of Involuntary Suggestion: Our words,

actions, manner, tones, appearance, and general
personality convey suggestions to those around its,
inducing mental states in accordance therewith.

Therefore, act out only the character that you wish to

impress upon the worldand act it the best you know
how. The world will connect you with the part you are
playing, according to the suggestions thus made
sometimes you will get a better verdict than you really
deserve; sometimes a worse one, bat in either event,
your mental attitude, reflected by your involuntary
suggestions, will have caused the verdict, whatever it
may be.

Therefore, form a correct mental attitude, based upon

some ideal of the part you wish to playand then play it
out to the best of your ability. Observe the outward
appearance of the part you are playing, for this is what
the world sees first, last and all the timeand you are
 judged by your suggestive "make-up," and stage action.
Act well your part, for thereupon rests the verdict of the
audience.

The second form of the application of suggestion is:

Voluntary Suggestion

This form of the application of suggestion is manifested in

cases in which the suggestion is deliberately and
purposely made with the end of impressing other persons.
Its manifestations may be grouped into three classes, as
follows: (a) Suggestive Treatment; (b) Hypnotic
Suggestion; (c) Suggestion in the form of Personal
Influence.

By (a) Suggestive Treatment I refer to the practice of

Mental Suggestion used as a form of "treatment" for
physical ills, or mental deficiencies, etc. The treatments
for physical ills come under the term of "Mental
Therapeutics," and will be spoken of in the chapter
bearing that title.

Treatment by suggestion for mental deficiencies, etc., is a

branch of science that is rapidly coming to the fore. For
some time it was clouded by its mistaken connection with
hypnotism, but now that it has been divorced therefrom it
is being used to a much greater degree by scientists in all
parts of the world. Its principle rests on the fact that
brain-centers and brain-cells may be ''grown," developed,
and increased by properly directed suggestions, so that
one may be practically "made over" mentally.
New qualities may be induced, and objectionable ones
decreased. Objectionable habits and traits may be
eliminated, and desirable ones substituted or newly
induced.

The wonders of this form of practical psychology are

being unfolded rapidly, and a great era is before us in this
branch of science. The broad principle of the "treatment"
lies in the fact that the mental states induced by the
proper suggestion tend to exercise and develop the
portion of the brain in which they are manifested.

Hence the theory once understood, and the best method

adopted, the rest of the treatment becomes as simple as
developing any muscle of the body by the appropriate
exercise. I call this form of treatment "Brain Building," by
suggestion, etc.

(b) Suggestion in Hypnotism is a subject that I shall

merely refer to here, for this is not a manual of
hypnotism. Sufficient it is to say that hypnotism is a
combination of the use of mentative energy in a certain
form, coupled with suggestion. It is a proven
psychological fact that in the hypnotic condition, all
suggestions have a greatly exaggerated effect, and a
suggestion that would scarcely be noticed in the ordinary
state becomes a strong motive force to one in the state of
hypnosis.

In this state the most absurd suggestions are accepted,

and acted uponthe most extraordinary delusions are
entertainedand the suggestions of future action, or
post-hypnotic suggestions, are made effective.
 I wish to caution my students against allowing themselves
to be hypnotized for experimental or other purposes. It is
conducive to negative conditions, and I heartily
disapprove of the practice.

I would not allow anyone to hypnotize me, and I would

urge upon my students a similar attitude toward
"experimenters." The best effects of suggestion may be
obtained without hypnosisthe latter is merely an
abnormal and morbid state, most undesirable to normal
people. Let it alone!

(c) Suggestion in Personal Influence is referred to in other

parts of this work, and appears more fully in the chapters
treating of Personal Influence, for it belongs to that phase
of the general subject.

The third form of application of Suggestion is what is

known as:

Auto-Suggestion

By this term is mental self-suggestion, or suggestions

given by one to his own mind. This is a most interesting
and important phase of the subject, and will be dealt with
fully in the chapters on Mental Architecture, etc., under
which head it falls.

It is by auto-suggestions that so many people have

"made themselves over," mentally, and have become that
which they willed to be. Its principles are precisely the
same as in the other forms of suggestion, except that the
treatment is given by one's self instead of by another
person.
The vehicles of suggestion, i.e., the voice, the manner,
etc., have been alluded to in other chapters as we
proceeded.

An eminent teacher of the use of suggestion in

commercial pursuits, in speaking of the effect of
suggestion in inducing mental states, says: "You can
make a man think with you if you work on his feelings or
higher nature, even though you run counter to his
ordinary judgment.

If in this way you can dazzle his reason sufficiently, you

can sour him to almost any action of which man is
capable. And this teacher is perfectly right in his
statement, although he follows the old "subjective mind"
idea and identifies "feeling" with the "higher nature,"
instead of treating it as belonging to the emotive pole of
mentation.

And, if I may be pardoned, I would suggest that the

above statement would be a little nearer the true state of
affaire if he had said: "You can make a man feel with you
if you work on his emotive mentality," etc.

The teachers of Business Psychology very ably instruct

their pupils in the art of suggestion in the process of
making sales. They instruct the salesmen to first gain the
prospective customer's "attention," then "arouse his
interest," then awaken "desire," and thenclose the sale.

These steps in the psychology of salesmanship apply

equally well to the science of advertising, or any other
appeal to the minds of people, and are logically correct.
The attention once gained, the mind becomes more or
less receptive; the mind once receptive, interest is
aroused and a greater degree of receptivity is induced;
interest is gradually led to desire, induced by the subtle
suggestion of words and the exhibition of the article to be
sold; and at last, when the proper psychological state is
aroused, this framed salesman gently but firmly gives the
positive suggestion of authority, or demand, pointing to
the place where the customer must sign his name, thus
using suggestion along both the lines of acquiescence and
imitationand the order is taken.

Did you ever subscribe to a book at the solicitation of a

good book agent?

Well, if you did, and will let your mind run backward over
the proceeding, you will see how the above rule works in
practice. (1) Attention, (2) Interest, (3) Desire, (4) Sale
these are the steps of salesmanship by suggestion; and
advertising sales as well. Great is suggestion in business!

I have known salesmen to gently suggest the closing of a

sale by handing the customer a fountain pen, placed at
the "suggestive slant," at the same time pointing to the
space on the order blank, with the "take-it-for-granted"
tone and utterance: "Sign right here, please!"and it was
signed.

The largest employers of agents have regular training

schools, in which the new agents are given the benefit of
the experience of the old hands at the businessand
some of these old hands could give a professional
suggestionist points on his own science.
The agent is told how the different classes of people act,
the objections they will be likely to raise, and how the
trained agent may overcome these obstacles by clever
work, including, of course, an intelligent use of
suggestion. The average person would be surprised at the
ideas advanced and the knowledge of suggestion
possessed by some of these men.

One of these agents once told me that one of the first

things he learned when starting to work was that the
agent should never permit the customer to take his
"prospectus," or sample pages, in his own hands.

He said to me: "I always keep the prospectus in my own

hands, for if I let it get away from me I will have lost the
power of controlling the attention and interest of the
customer. He will then have the matter in his own hands,
and will have gotten away from mehe will then do the
leading, instead of my doing it. I always keep the upper
hand of my man or woman. I do the leading, guiding,
directing and influencing myselfI keep the controlling
gear in my own hands, always."

And, in the science of advertising, also, there is a

constant use of suggestionusually conscious and
premeditated. This is taught in the "courses" and
"schools" of advertising, and the "ad men" are well
grounded on the subject. The use of the "direct
command," as the "ad men" call it, is very common.
People are positively told to do certain things in these
advertisements. They are told to "Take home a cake of
Hinky-dink's Soap tonight; your wife needs it!"
And they do it. Or they see a mammoth hand pointing
down at them from a sign, and almost hear the
corresponding mammoth voice, as it says (in painted
words): ''Say, you Smoke Honey-Dope Cigars; they're the
best ever!!!" And, if you manage to reject the command
the first time, you will probably yield at the repeated
suggestion of the same thing being hurled at you at every
corner and high fence, and "Honey-Dope" will be your
favorite brand until some other suggestion catches you.

Suggestion by authority and repetition, remember; that's

what does the business for you! They call this "the Direct
Command" in the advertising schools.

Then there are other subtle forms of suggestion in

advertising. You see staring from every bit of space, on
billboard and in newspapers and magazines: "Uwanta
Cracker," or something of that sortand you usually wind
up by acquiescing. And then you are constantly told that ''
Babies howl for Grandma Hankin's Infantile Soother," and
then when you hear some baby howling you think of what
you have been told they are howling for, and then you
run and buy a bottle of "Grandma Hankin's.''

And then you are told that some cigar is "Generously

Liberal" in size and quality; or that some kind of cocoa is
"Grateful and Kefreslling"; or that some brand of soap is
"99.999% Pure"; and that some pickle man makes "763
Varieties"; etc., etc., etc. Only last night I saw a new one
"Somebody's Whisky is smooth," and every imbiber in
the car was smacking his lips and thinking about the
"smooth" feeling in his mouth and throat.
It was smooththe idea, not the stuff, I mean. And some
other whisky man shows a picture of a glass, a bottle,
some ice and a siphon of seltzer, with simply these
words: "Oldboy's HighballThat's All"! All of these things
are suggestions, and some of them very powerful ones,
too, when constantly impressed upon the mind by
repetition. They "get in their work", on you.

A writer on the psychology of advertising advises, among

other things, that advertisements of articles to eat or
drink should contain the words calculated to induce the
feeling of "taste" in the minds of the readers. "Sweet,"
"refreshing," "thirst-quenching," "nourishing," etc., etc.
how suggestive they are! And how effective!

How do they act if you ask? How! Well, this wayjust you
read these words: "A nice, big juicy lemontart and
strong I can taste it now!" Just imagine these words
accompanied by a picture of a man squeezing the juice of
a lemon into his mouth, and where are you? I'll tell you
whereyour mouth is filled with saliva, from the imagined
taste of the tart lemon juice!

Now, isn't it? Tell this to some of your friends and see
how it works. I once heard a story of a bad little boy, who
would stand in front of a "German band," with a lemon to
his mouth, sucking away vigorously. Result: The mouths
of the musicians became filled with so much saliva that
they could not play on. Exit boy, with Professor Umpah,
the bass-horn player, in full pursuit, the air being filled
with "Dunner und Blitzen!" and worse. Just suggestion!
I have known of dealers in Spring goods to force the
season by filling their windows with the advance stock. I
have seen hat dealers start up the straw hat season by
putting on a straw themselves, their clerks ditto, and then
a few friends. The sprinkling of "straws" gave the
suggestion to the street, and the straw hat season was
opened. Business men understand suggestion. Even the
newsboys understand it.

The best ones are above, asking as the novices do, "Want
a paper, mister?" or worse still, "You don't want a paper,
mister, do you?" The good ones say, instead, boldly and
confidently, "Here's your paper, mister!" sticking it under
your noseand you take it. Let me tell you a tale about a
"barker" at a pleasure resort in Chicago, several years
ago. He was the best I ever heard. Here is the storyit's
a true one:

This man was the "barker" or "spieler" for one of the

attractions of the place, the "pony ride" attraction. Many
were the ponies lined up to carry the children around the
ring, for a nickel a ride.

The "spieler" would wait until a crowd of children, with or

without their parents, would enter the place and then he
would begin in the strongest, most strenuous, rasping,
suggestive tone: "Ride, ride RIDE! Have a ride, take a
ride, have a ride, take a ride! Anybody, everybody;
anybody, EVERYBODY! Ride, ride, r-r-r-r-r-rride!!!!
Anybody rides, everybody ridesrides, rides, RIDES
rides, rides, RIDESr-r-r-r-r-r-rides! Take a ride, have a
ride, take a ride, have a ride, TAKE a ride, have a ride!
Anybody, everybody, anybody, EVERYBODY ride, ride r-
r-r-r-r-r-r-r-r-ride! R-r-r-r-r-r-r-r-r-r-r-ride! R-r-r-r-r-r-r-
r-r-r-r-r-rr-ride!"

He would keep this sort of thing up for several minutes,

apparently without taking a fresh breath. The very air
seemed to quiver and vibrate in the rhythm of his "r-r-r-r-
r-r-ide, r-r-r-r-r-r-ide!" And every child within hearing
who could raise a nickel would surely ride! The word
"ride!" positively, authoritatively and constantly repeated,
was one of the most startling exhibitions of this form of
suggestion that I have ever seen or heard. I have heard
many imitators of this "spieler," but have never met his
equal. Perhaps he has now passed on to some higher
form of usefulnesshe was worthy of it. He was a master,
surely.

I have seen men in bowling alleys caused to make false

plays by some bystander suggesting the false shot. The
same thing is true in shooting galleries, etc. You have but
to look around you and see these everyday instances of
suggestion, in some form or other. Induced feeling,
remember I That is the key of all manifestations of
suggestion. Look out for it!

And, in conclusion, I know of a little boy who exemplified

the law of suggestion one April Fool's Day by placing a
sign on the coat-tail of another boy. The sign read "kick
me!" And they did!

The skillful lawyer uses suggestion in his work in

examining or cross-examining witnesses. He suggests
things to a suggestible witness, and coaxes and leads him
on to admissions and statements that he did not intend
makingsometimes statements that are not strictly
correct.

Such a one will say, "You did so and so," or "You said so
and so, didn't you?" etc., the direct statement made in an
authoritative a manner, causing the suggestible witness
to acquiesce. Look out for this confident, authoritative
manner, in a lawyer or anyone else. It is calculated to
lead one into acquiescence, for man is "an obedient
animal," and it is "so much easier to say Yes! than No!
when you see that Yes! is expected."

It is charged that police detectives have worked false

"confessions" out of suggestible criminals in this way, by
keeping hammering away at them until their wills are
worn out, and they would say '' Yes!'' to escape further
questioning, like the girl who finally accepted the lover's
repeated proposal in order to get rid of him.

This firm, decided, authoritative statement or demand,

when allied to the law of repetition, has caused much
mischief in the world, and many have "given in" to it, to
their sorrow. I trust that these warning words will save
some other trouble of this kind.

When the law is once understood it is comparatively easy

to escape the suggestion. The strength in the suggestor
of this kind rest in the ignorance of the person suggested.
Forewarned is forearmed, in this case.

I have heard of business men who would instruct their

clerks to ask questions of their customers in this way:
"You like this pattern, do you not?" or "This is a beautiful
shade, is it not?" etc., etc., etc. Do you see the point? The
statement is made first, and the question is asked right
on top of it. Isn't it easier to say Yes! than No! to this kind
of a question! (See there, now, I asked the question in
that way, myself, although I had no intention of doing so.
I took my own suggestion.)

In this connection I may add that it is a well known

psychological fact that, when two persons are conversing,
the one standing, or sitting higher than the other, has the
advantage of a certain positive attitude or position. And
the person seated below the speaker is forced into a
relatively passive or negative condition, or position.

That is, everything else being equal, the person elevated

will be positive to the other, and the one seated on a
lower level will be passive, relatively. The raised platform
of the teacher, speaker, preacher, etc., has a good
psychological basis.

And the power that a lawyer feels when "talking on his

feet" to the jury seated in front of him is a manifestation
of a law that he may not be aware ofbut the judge has
the best of the lawyer, for the latter must look up to him
when he talks.

Try the experiment of practicing the above position with

some friend, first one being seated and then the other,
and see how you can actually feel the difference between
the two positions. The raised position of clerks in the
large stores, and the low seats so accommodatingly
placed for the customers, have good reasons.
If you ever feel that someone is placing you in a negative
or passive condition, rise to your feet, and you will feel
doubly strong and forceful.

This is a little hint that may be worth many times the

price of this book to you, some of these days. Look over
the foolish things that you have been talked or influenced
into, and see if you were not seated and the other person
standing, or seated higher than you. This is a little thing
but it works big results, sometimes. Better heed it.

There is a great difference in the suggestibility of persons,

some being almost immune from suggestion, while others
are so suggestible that they have but to be told a thing in
a positive, forceful, confident, authoritative tone and
manner, to accept the suggestion, particularly if it be
repeated several times.

They will likewise readily absorb the suggestions of

imitation and association. But I have told you about this
elsewhere in this lesson. Study those around you, and
you will soon discover the different degrees. The hypnotic
"subject" is at the extreme negative end of the scale.

I now wish to call your attention to what may be called

"future-suggestion," or, as the hypnotists call it "post-
hypnotism," etc. Future suggestions are like seeds
planted in the mind, which grow, blossom and bear fruit
at some future time. The hypnotists produce this
phenomenon by giving the subject, while in the hypnotic
condition, the suggestion that at a certain time, either in
a few minutes, or hours, or days, he will do certain
things, or feel certain things.
But the newer school of psychologists have discovered
that these future suggestions may be made in the
ordinary receptive state, just as is the case with any of
the other forms of mental suggestions, and the result will
be the same as that obtained by the hypnotists, in spite
of their theories and methods.

I do not purpose going into detail regarding this class of

phenomena, because all that is necessary to be said can
be comprised in the following two statements:

(1) That, generally speaking, all the phenomena of the

ordinary immediate mental suggestion may be produced
as future suggestion; and

(2) that all the phenomena of future-suggestion,

produced by the suggestor upon another person, may be
likewise produced by autosuggestions, that is, by the
person inducing suggestions in himself.

Many foolish suggestions are given in everyday life along

the lines of future suggestion, and alas, many of them are
accepted carelessly, owing to a lack of knowledge of the
principle. How many times has it been said to an
impressionable young bride, "Never mind, you'll grow
tired of him after awhile," etc. Or to a man, "Wait until
the novelty wears off and you'll see how sick of the job
you'll get."

Or, "You'll lose your interest and enthusiasm, by-and-by."

Or, "You'll find him out after a while and will see that he's
not what he seems." And so on-yon may add to these
instances from your own experience. And too often these
suggestions are recalled and have a tendency to cause
the person to "make them come true."

Many fortune-tellers' prophecies have been made come

true in this way by impressionable and ignorant people. I
have given you a key to this principle nowheed the
lesson! If you feel that an attempt at future impression
being made on you neutralize it with a mental "No, I
won't"! That is the antidote for the bane.

The second principle in the statement made several

paragraphs further backi.e., that all the phenomena of
future suggestion may be duplicated by auto-suggestion,
or suggestions made by oneselfis true and worthy of
consideration. You make up your mind that you must
awaken to catch a train at four tomorrow morning and
you awaken in time. You have set your mental alarm
clock.

If you have an engagement at three this afternoon you

may set your alarm as follows (talking to yourself, of
course): "Now, see here! Remember that you must see
Smith at three this afternoonthree, three, I say!
Remember now, three, I say "I And if you impress it
sufficiently strong upon your mind, a little before three
you will begin to feel uneasy, and then suddenly your
Smith engagement will "pop" into your mind from your
sub-conscious region, and you will reach out for your hat
and overcoat. Mental alarm-clock, remember! That tells
the whole tale.

You see, the experimenter giving future suggestions

simply sets the mental alarm-clock going along the lines
of suggestion. He makes the mental suggestion and
attaches it to the mental alarm-clockwhen the alarm
goes off the suggestion emerges into the field of
consciousness and acts just as if it had been freshly
made. That's the whole story in plain, homely terms.

But don't be frightened, you timid people. Remember this,

that you will not accept a future suggestion unless you
would also accept a present suggestionthe degree of
"suggestibility" is the same in both cases.

The only reason a future suggestion has the advantage

over a present one is that it is more subtle, and people
are not as much on guard about future things as they are
about things to be "done right now." You will resent a
suggestion that you "Do this thing right now," while you
pay but little attention to the earnest suggestion that "in
a year from now you will feel so-and-so about this
matter," and dismiss the subject with a shrug of the
shoulders, instead of saying, at least mentally, "No, I
won't"!

The present suggestion is apt to attract your attention the

more forcibly, because it is more apparentwhile the
future suggestion is more "insinuating." But now that you
know the facts of the matter you may laugh at them both,
and take the sting out of them by your little "No, I won't".

And, just one word more. If you feel that you are
harboring any future suggestions made on you in the
past, but upon which the alarm has not yet gone off, you
may kill them by direct self-suggestion, or auto-
suggestions to the contrary. That is, you may say "I shall
not act upon any adverse suggestions that may have
been made to meI will them out of my mindI kill them
this moment by the power of my will."

And at the same time make a mental picture of the

suggestion being obliterated by the action of your will,
just as the chalk mark is erased from the blackboard by
the passing over it of the eraser. Try this plan and be
free!
Induced Imagination

There is a form of suggestion which tends to arouse

activities in the imaginative regions of the minds of
people. Of course, the imagination plays a part in all
manifestations of suggestion, but in this particular form
its action is especially apparent. I call this class of
phenomena "Induced Imagination."

The term "imagination," you know, means "the power of

the mind to create mental images of objects of sense; the
power to reconstruct or recombine the materials furnished
by experience, memory or fancy; a mental image formed
by the faculty of imagination," etc., etc. The word is
derived from the English word "image," which in turn has
for its root the Latin word "imatari," meaning "to imitate."

The imagination is creative in its nature and works with

the plastic material of the mind. The writers usually make
a distinction between what is called "imagination proper,"
on the one hand, and what is called "fancy" on the other.

By "imagination proper" is meant the higher forms of

activity of the image-creating faculty, such as is
manifested in the creation of literature, art, music,
philosophical theory, scientific hypothesis, etc. By "fancy"
Is meant the lighter forms of the manifestation of the
image-creating faculty, such as the ideal fancies and day-
dreams of people; the arbitrary and capricious
imaginings; fantasy, etc, "Imagination proper" may be
considered as a positive phase, and "fancy" as the
negative phase, of the image-creating faculty.

Imagination in its positive phase is a most important

faculty of the human being. It lies at the basis of active
mental manifestations. One must form a mental image of
a thing before he can manifest it in objective form. It is
distinctly creative in its nature, and really forms the
mould in which deeds and actions are castit forms the
architect's plan, which we use to build our life of action
and deeds.

And, mind you this, it is the faculty used in

"Visualization," which is spoken of in other chapters.
Positive imagination is very far from being the fanciful,
capricious, light, whimsical thing that many suppose it to
beIt is one of the most positive manifestations of the
mind.

Not only does it precede, and is necessary to, the

performance of objective acts, and the producing of
material thingsbut it is also the faculty by which we
impress our mental-images upon the minds of others by
mentative induction, and by the uses of desire and will.

Positive imagination is the mother of "ideas." An "idea" is

but "an image formed in the mind"; and the imagination
is the faculty in which the "image" (or "idea") is formed.
And in proportion to the activity of the imagination, so is
the strength of the image or idea. And as is the strength
of the image or idea, so is the degree of its power to
impress itself upon the minds of others. So you see,
imagination, in its positive phase is a strong, real thing.
But it is largely with its negative phase that we shall have
to deal with here.

You know that your negative imagination, or fancy, may

be aroused by outward persons or things. You hear a
piece of music, and before you know it your fancy is
running along painting all sorts of pictures in your mind,
and inducing all sorts of feelings.

A picture may affect you in the same way. A piece of

poetry, or poem, may lift you out of yourself on the wings
of fancy. A book may carry you along in a world of
fantasy and unreality, until you forget the actual world
around youhave you not had this experience! And, more
marked than any of the above mentioned cases, is the
effect of a perfect stage performance, in which the world
and characters of the play take such a hold upon you as
to seem reality itself, and you laugh and cry with the
characters of the play.

You scowl at the villain, and tremble at the danger of the

heroine. You glory in the hero's success, and shed tears
at the sorrows and trials of the suffering characters. And
you feel these things in proportion that your negative
imagination or fancy is called into activity by induction,
But remember thisthe actors, poet, writer, composer, or
artist created his effect by the exercise of his or her
positive imagination; while the effect upon you is induced
in your negative imagination. The first is an act of positive
creation, while the second is merely a reflection
impressed upon your mind, by either the suggestion, or
the mentative energy of the actor.
In your consideration of the above, remember what I
have said about suggestion, in an earlier chapter.
Suggestion is merely the presentation of the outward
symbol of the inner feeling.

The radical wing of the school of suggestionists pooh-

pooh at the idea of mentative energy having anything to
do with the phenomena which we are now considering.

They claim that "suggestion" is sufficient to account for it

all. Without going deeply into a discussion of this matter,
I would ask these gentlemen: Why is it that the same
words, uttered in the same tone, by two different
suggestors, produce widely different degrees of effect?
Also: What is that peculiar personal force that we feel
when certain persons suggest, that is absent in the
suggestions of others?

My answer is that the difference lies in the degree of

feeling called into activity in the mind of the suggestor
the degree of mentative energy released by him. And I
think that any careful investigator will agree with me in
this, if he will open his mind to all the impressions
received during his investigations, instead of tying himself
to a previously conceived theory.

The theories of suggestion are not contrary to those of

mentative energy and induction, when properly
understood. The facts of the suggestionists are
undoubted, but they make the mistake of ignoring the
mental states of the suggestionist. They think that their
effects are produced by suggestion alone, and forget the
mental state behind the suggestion which is the real
motive force. If their theories be true, why is it that two
men using the same words of suggestion, upon the same
subject, produce varying degrees of effect? It is because
the mental states or dynamic mentation of the two men
vary in quality and degree.

In connection with this subject of negative imagination or

fancy, I would call your attention to a class of
phenomena, along the same general lines, in which
certain states of imagination, or fancy, are self induced.

Nearly all races of men have discovered that there are

means possible to people whereby they may produce in
themselves abnormal conditions, known as the "trance,"
"dream-states"; "transcendental condition"; etc. And
men, from the dim past to the present time, have seen fit
to indulge in these deplorable practices. The means by
which these states are obtained are various, the favorite
methods being the gazing at a bright object; fixing the
gaze at the root of the nose; staring at the umbilicus,
staring at a drop of ink; inhaling vapors; listening to weird
music, etc., etc.

Much mock-occultism, which is really "psychism,"

depends upon these methods for its results, manifestation
and phenomena. The Hindu "fakirs" and the Arab
dervishes indulge freely in these methods, and produce
results which while highly esteemed by themselves, are
viewed with disgust, horror and repulsion by true
occultists of all lands, who regard these practices as
harmful, and the phenomena resulting therefrom as
bogus and misleading.
And much of the latter-day western psychism is also
based upon the same practices, and brings about like
results. In this connection I would say that some of the
practices adopted by some of the "New Thought" people
belong to this class. I have seen certain methods advised
for "Going into the Silence," in which the student is
advised to focus his gaze on the root of his nose, etc.,
which is the identical method used by Braid to produce
hypnotic conditions, and which is also used by the Hindu
"fakirs" to produce "trance" conditions. Is it not time that
the truth regarding these things should be known?

This "trance" phenomena, whether produced by mesmeric

processes or by other means, are abnormal, unhealthy,
and undesirable phases of mental condition. I cannot
speak too strongly against the encouragement of, and
instruction in, the development (I had almost said the
"Devil-opment") of these abnormal states, either by self-
practice or by means of hypnotic or mesmeric methods. It
is high time that someone should call the attention of the
public to the dangers of this so-called "psychism."

I know positively that this kind of "psychism" is not the

desirable thing that it is supposed to be. I know, also,
that it is very far from true occult development. This kind
of "psychism," when compared with true occultism, is but
as the baleful glare of the moon, as contrasted with the
bright, warm, life-giving rays of the sun.

This false occultism, which is not occultism at all, but

merely a negative form of "psychism," has deluded many
into its folds, and has led its followers on to planes which
are akin to mental quagmires and swamps, following the
ignis fatuus, or "will-o'-the-wisp" of this pseudo-
spirituality which is but a negative form of psychism.

These self-induced abnormal conditions may be produced

by hypnotic methods, by leading the subject into the
''deeper stages,'' which some authorities speak of as if
they were "highly spiritual," but which are nothing more
than the miserable, abnormal, deplorable ''trance''
conditions just referred to. These conditions may be
produced by hypnotic methods, simply because any
mental state may be so produced, and not because of any
mystic process, or knowledge, or connection.

They resemble the so-called "sleepconditions" of

hypnotism. The only difference is that the operator
induces the condition by mental influence, and
suggestion, just as he would induce any other mental
stateinstead of the subject inducing it in himself. It is
the same old abnormal, harmful practice, in another
guise. And anything that is said against the self-induced
condition is equally applicable to the operator-induced
one. They are the same thing! It is all hypnosis, or auto-
hypnosis.

I shall not describe the conditions at further length, nor

shall I give any instructions in the production of them. I
consider them essentially harmful, and my object in
speaking of them here is to warn off and caution people
not to allow themselves to be placed in this condition by
experimenters. The practice is weakening to the will, for
the reason that it depends upon the tiring of the attention
by straining the eyes or other organs of sense.
Practitioners of menial influence in all ages have
recognized this fact and have employed objects calculated
to tire out the attention. Bright objects to stare at and
thus tire out the sense of sight have been employed;
monotonous sounds ending in "um-m-m-m-m" are used
by the Orientals to tire out the sense of hearing by its
monotonous and soothing sound; vapors and perfumes
and incense are used to overcome the sense of smellall
tending to tire out the will, and to reduce it to a passive,
non-resisting stage.

Then when the will has been rendered passive, or tired,

the mind becomes receptive and impressionable, and, in
extreme cases, becomes as wax in the hands of the
operator.

Let me urge upon you to avoid this abnormal''

psychism"put it away from you as you would a
poisonous cobra, for it seeks to strike at the heart of your
will, and would thus paralyze your mentality. Beware of
all that tends to make you weak. Beware of the claims of
"soul-development" or "spiritualunfoldment" that are
accompanied by these methods, for they are but
psychism masquerading as occultism or spiritual
development. Remember my test: "Does this make me
strong?" Apply the touch-stone, and then govern yourself
accordingly.

Concluding this part of the subject, I would say that if any

of you are disposed to question the correctness of my
above statement, then you have but to examine the types
of "psychics" seen on all sides. Are they not all hyper-
impressionable; excessively sensitive; neurotic;
hysterical; passive; negative people? Do they not become
as mere psychic harps, upon which the passing mental
breezes play, producing weird sounds?

Remember, now, I am speaking of genuine psychics, not

the bogus psychics, who "are out for the money,'' and
who are a shrewd, cunning lot, far from being
impressionable, and in reality using their mesmeric power
to impress and influence the credulous persons coming
under their influence.

I am not alluding to these people, but to the poor, frail-

willed, negative sensitives, who are as impressionable as
the photographer's "negative"and to whom also the
"development" means but the bringing out of impression
from outside. I pray you, be a human positive, not a
human negative!
Induced Imagination In India

At this point I wish to call your attention to a feature of

the subject that has received but scant attention at the
hands of western writers. I allude to the wonderful
manifestations of induced imagination displayed by some
of the magicians of the orient, particularly of India and
Persia.

These feats are being performed today in those lands and

are equal to any of the wonderful instances related of the
ancient Persian or Egyptian magicians.

Without going into an extended consideration of the

subject in question I will mention a few of the recorded
instances of induced imagination among the oriental
people, in order to give you an idea of the degree of
power possible to an adept in the practice. One writer
describes an exhibition of this kind in India, witnessed by
himself.

The writer was a profound skeptic, who believed that it

was all "hanky-panky" along the lines of sleight-of-hand
or similar methodsthat is, he so believed until he
actually witnessed the demonstration. He goes on to
relate that the magician was a native Hindu, of dignified
and imposing appearance, surrounded by a number of
assistants of his own race.
The magician seated himself on the ground, with several
jars, boxes, implements, and other paraphernalia before
him. He opened the sance by the production of a number
of tiny snakes, which he lifted from one of the boxes, and
placed on the ground before him, in full sight of the
audience, after allowing the latter to examine the
serpents and thereby satisfy themselves regarding their
reality.

An English naturalist present identified the snakes as

belonging to a well known native variety. The magician
then began a slow, mournful, droning, monotonous song,
the predominant sound of which was "um-m-m-m-m-m-
m-m," like the droning of a bumble bee or a distant saw
mill.

The snakes reared themselves up and moved their heads

from side to side at the sound of the chant, the magician
touching them softly with his wand from time to time. To
the eyes of the audience the snakes seemed to gradually
grow from their original tiny proportions until finally they
appeared as immense boa constrictors, which caused
great alarm among the audience, both Englishmen and
native.

The magician bade the audience remain quiet and assured

them that there was no dangerthen he reversed the
process, and the snakes were seen to gradually decrease
in size until they vanished from sight altogether.

The next act was equally as wonderful. The magician

placed one of his assistants in the center of a circle
described on the sand, and with appropriate gestures and
ceremony went through some magical incantation. The
boy was then seen to spin around, faster and faster, like a
large top, and then began to gradually ascend in the air,
still spinning around, until he vanished from sight.

Then the magician reversed the process and brought him

down from the aerial heights, the boy appearing like a
small speck at first, gradually growing larger as he neared
the earth, until he stood before the audience, bowing and
smiling.

The next act was the placing of some mango seeds in the
sand, building a tiny hillock around them. The magician
then began his chant and waved his hands over the
hillock. In a moment a tiny shoot was seen to appear, and
then a little bush which gradually grew up until a mature
mango tree was seen, bearing leaves.

Then blossoms were seen, and the ripe fruit appeared,

which was passed among the audience. Then, reversing
the process, the tree disappeared gradually, and at the
end the magician dug up the original seeds and showed
them to his audience. And, wonderful to relate, the fruit
that had been distributed among the people also
disappeared.

The concluding act was as startling as those preceding it.

The magician produced a coil of real rope, which was
passed around for examination. Then he knotted one end
of it and then tossed the knot into the air.

The rope rapidly uncoiled itself, and the knot was seen
away up in the air, and still ascending. "When the rope
was completely uncoiled, and the end left dangling on the
ground as if supported by some hook holding the knotted
end hundreds of feet up in the, air, one of the assistants
approached the rope and took hold of it. At a shout from
the magician he began climbing rapidly up the rope, and
in a short time disappeared from view, after appearing as
a tiny speck in the air.

Then at another word from the magician the rope itself

flew up in the air and vanished from sight

This concluded the performance. But here is a remarkable

sequel.

An Englishman present took a snap-shot with a pocket

camera, just as the boy began to climb the rope. When
the negative was developed there was no trace of rope,
boy or anything else appertaining to the manifestation.
Even the magician was absent from the center of the
scene and was shown on the plate as sitting down on one
side, with an amused smile on his face.

This fact demonstrated that which similar tests have also

proven; i.e., that the feats were not really performed at
all, but were simply illusions produced by impressions
upon the minds of the audience. In fact, they were
examples of induced imagination. I shall give you another
proof of this in a moment or two, after I have related a
few more instances of this wonderful manifestation.

Another writer, a correspondent of an American paper,

relates that he was once on a steamer plying up one of
the rivers in India, when, at a stopping place, there
scrambled up the side as nimbly as a monkey a native
Hindu, clad only in a loin cloth and having a tight-rolled
red bundle fastened at the back of his neck to keep it safe
from the water while swimming from shore. There was
nothing about the man to distinguish him from the
ordinary fakirs, but he soon showed his quality.

Passing along the deck he picked up a ball of thin rope

which was lying there, and, unwinding an end, he knotted
it and tossed the knot up in the air, where it ascended,
rapidly unwinding the ball, until the whole of the rope
disappeared in the air, just as in the instance previously
related.

Then passing a sailor who was holding in his hand a

broken cocoanut shell containing the liquid or "water" of
the nut, he lifted the shell from his hand and holding it
high up over a ship's bucket standing nearby he emptied
the liquid until it filled the bucket, and repeated the
process upon another bucket, and so on until twelve
buckets had been filled from the half cocoanut shell.

Then he picked up one of the buckets filled with the liquid

and, holding it in his hand, he caused it to gradually
shrink until it completely disappeared. Then a moment
later he exhibited a tiny speck in his hand, which
gradually grew until it was again the bucket of water filled
to the brim with the liquid, which he then poured out on
the deck.

Witnessing the strange performance was a young mother

with her babe beside her and a young nurse girl several
feet away. To her horror the mother then beheld the
nurse girl rising a few feet in the air and moving rapidly
toward the babe, reaching down for the infant as she
glided over it, and then rising high into the air with the
child clasped in her arms, until both were lost in the
clouds.

The mother burst into frantic cries and shrieks and gazed
upward; and as she gazed she saw a fleecy cloud appear,
which gradually took the shape of the nurse girl, who
grew larger and larger as she descended, until she finally
reached the deck again and handed the babe to the
rejoiced mother. The mother, after clasping her babe
close to her bosom, cried out, "How dare you take my
child away I" when to her surprise the girl answered,
"Why, ma'am, the baby has been asleep all the time and I
have not touched him." And then the fakir smiled and
said, "Mem Sahib has only been dreaming strange
things." It was merely an instance of induced imagination
of a remarkable degree of power, produced by the Mental
Imagery of the fakir; and his previous feats were also so
performed.

But this was only the beginning. The fakir then untied his
red bundle, and, extracting therefrom a cocoanut he
exhibited it to the passengers, passing it around for
inspection. Then, placing the nut on the end of a bamboo
stick, and, balancing it there, he commanded it in Hindi to
spout as a fountain, and immediately a great jet of water
sprang from it, falling over the deck in great showers.

He then caused it to stop flowing, and it obeyed; then he

restarted it. This is repeated several times. Then he
materialized a cobra from the air and caused it to
disappear at his command, after he had terrified the
passengers with it. Then he materialized several human
forms in broad sunlight in full view of the passengers, and
afterwards caused them to melt away gradually until they
disappeared like a cloud of steam. Then taking up a
collection, which was quite liberal, he jumped over the
side and swam rapidly to shore.

The natives among the ship's passengers smiled at the

wonder of the Europeans present and laughed at the
latter's talk of jugglery or magic power, informing them
that it was merely an instance of Hindu Telepathy, or
Mental Influence, and that those among them who
resisted the spell saw nothing except the fakir with
glistening eyes showing every evidence of a powerful and
concentrated exercise of his Imagination.

These feats are quite common in some parts of India, but

they are known to be but mental illusions, for all attempts
to catch the exhibition on photographic plates have failed,
the plate showing nothing but the magician in a state of
mental concentration. The magicians have developed the
power of causing many persons at the same time to have
the illusion of seeing, hearing, tasting and smelling things
that have no material existence. It is induced imagination
in a developed degree, but differs only in degree from the
phenomena more familiar to the Western World.

In this connection I would like to add the testimony and

explanation given to me personally by a greatly esteemed
friend of minea Hindu sage traveling in this country,
who in addition to his Oriental learning has received the
highest English education and who is "a highly educated
man" in both the eastern and western meanings of the
term.
This gentleman told me that when a youth he had
witnessed exhibitions of the kind just related in his native
land. At first he was puzzled and mystified by them, but
his naturally scientific turn of mind caused him to seek for
the solution. He began experimenting, and soon at least
was able to classify the phenomena as pure mental
illusion.

He found that the crowd would gather close around the

magician in order to see what was going on, although all
were required to keep a certain number of yards away
from the wonder-worker by the latter's instructions and
requirements. My friend found that if he retreated a few
yards beyond the outer edge of the crowd he could see
nothing but the magician, all the "magical doings"
disappearing.

When he would join the crowd the mystic appearances

were again plainly seen. He tried the experiment in
several ways, with the same result. Then he tried a riskier
one and pushed nearer to the magician than was
allowableand with the same result. In short, the
influence was confined to a certain area and the mental
influence was doubtless increased by the "contagion" of
the different minds in the crowd.

My friend tested the well-known "Mango feat" and the

"Rope-disappearing feat" (as related in these pages) in
this way and determined that they came well under the
rule of mental illusion, instead of being an occurrence
defying the established laws of Nature. The testimony of
this gentleman corroborated the opinion that I had
already formed to that effect, which opinion agrees with
that of the best authorities.

In closing this chapter I wish to point out to the Students

of the work an erroneous idea that has crept into some of
the Western works along the lines of hypnotism, etc., and
which I shall now mention and explain.

The Hindu magicians, or mesmerists, frequently sit in a

squatting position during their ''enchantments," droning a
monotonous, soothing chant, as has been described, and
at the same time moving the body from the waist upward,
in a circling, twisting motion, from the hips, at the same
time fixing their gaze firmly upon their audience. This
motion and twisting is merely an accompaniment to the
droning chant akin to the motions of the Oriental dancers
who twist their bodies in a similar manner in rhythm to
the music.

The motion is merely a custom among these people and

has nothing to do with the production of the phenomena,
as all Hindu occultists know and will tell you. In fact, the
higher magicians among the Hindus do nothing of the
sort, but maintain a dignified, calm, standing position, or
the firm "yogi" seat," in which the body is evenly and
firmly poised in a position of dignified rest, the hands
resting on the lap, the back of one hand in the palm of
the other.

All native Hindus understand the above matter, but

western visitors jump at the conclusion that this gyrating
circling of the body from the hips has something to do
with the "power" manifested. And, as I have said, some of
the western works on the subject have gone into
considerable detail regarding this wonderful "Oriental
Magic," which they assert is accomplished because of this
twisting of the body.

They might just as well point out some physical trick of

motion of each leading western hypnotist and assert that
the motion was the ''secret of his power."

I do not think that further comment is necessary in this

case. The motions and attitudes, etc., are merely part of
the setting of the piece, or possibly bits of "stage
business," designed to heighten the impression of
mystery. That's all.

I have been informed by an authority whose word is

entitled to the greatest respect, and who has spent many
years in India and other oriental countries, that the
following method is used by these oriental magicians in
developing within themselves the power to induce these
strong mental images in the minds of those witnessing
their performances: The magician starts when a youth
and practices mental imagery in his own mind.

This process is akin to Visualization, as mentioned by me

in other chapters of this work. The magician at first uses
his will in an endeavor to form a clear and distinct mental
image of some familiar object, a rose, for instance.

He practices until he is able to actually see the thing

before him "in his mind's eye," just as certain eminent
painters have acquired the faculty of "visualizing" the
faces of persons they meet, so that they can reproduce
them on canvas without further sittings. Then he
experiments upon larger objects, and then upon groups of
objects, and so on to more complex pictures.

After years of constant experimentation and practice a

few of those undertaking the work find themselves able to
picture any of the scenes described in this chapter as
"feats"that is, they are able to clearly picture them in
their own minds. And this being accomplished, the
magician is able by his highly-developed concentrated will
to project the mental image into the mind of those around
him. It is induced imagination raised to a high degree of
manifestation.

The people of the west will not devote the time and
attention to the cultivation of such faculties, while the
oriental will willingly give up half of his life for the
attainment.

But, on the other hand, the western man will devote his
time to the acquirement of Will-Power and concentration
in the direction of becoming a ruler of men and a general
of finance. Each to his taste and temperamentand
neither would "trade" places nor power with the other.
They are both dealing with the same force, however, as
little as they realize it.
The Ocean Of Mind-Power

You will see by reference to previous chapters that the

term "Telementation" is used by me in the sense of
"mentative influence at a distance," the word being
derived from the Greek word Tele, meaning "afar off";
and the word "mentation," which I use in the sense of
"mental activity."

You will also remember that the word "mentation" implies

activity of the Mind-Power, which I hold to be universal in
its character. You will also remember that the action of
telementation depends upon the production of induced
mental states by mentative currents.

Mentative induction, you remember, operates along the

same lines as magnetic or electrical induction, that is, a
mental state may be reproduced in another mind by
mentative induction operating by means of mentative
currents.

I have explained how mental states may be induced by

suggestion, as well as by mentative currents, and shall
not allude to this phase at this place, but shall consider
mentative induction in its phase of manifestation by
means of mentative currents. This mention of technical
terms may seem somewhat "dry" to you, but you should
acquaint yourself with the intelligent use and meaning of
the terms, for thereby you will be enabled to hold the
ideas firmly in your mind.

Terms are "pegs" upon which you may hang thoughts and
ideas, so that you may find them when you need them.
Otherwise they are scattered around in confusion.

In order that you may more fully understand the

wonderful phenomena of telementation, I think we would
better take another look at the fundamental principle or
Mind-Power itself. By understanding the nature of the
force employed, you may better understand its effect and
laws of operation. You will remember that I have
postulated the existence of a universal Mind-Power, which
is imminent in, and manifested in, all form of life, energy
and mind.

I have also held that all personal manifestations of Mind-

Power, in ourselves and others, are but centers of power
in the great Ocean of Universal Mind-Power. You will
remember also, that I have claimed that the brain was
not a "creator" of Mind-Power, but rather in the nature of
a "converter" or "transformer" of the universal Mind-
Power into usable forms and phases. "Well so far, we
understand the matter. Now let us pass on to the
consideration of the mentative currents.

In the first place, the currents must be set into motion

somewhere and somehow. Where and how? Let us see!
We must see that the mentative currents have their
origin, or rather, their initial impulse, in and from the
mind of some individual. How? In and from his brain, of
course.
Why? Because the brain is the "transformer" or
"converter" of the Mind-Power into usable shapes find
phases. What is the nature of the brain's action! Science,
as well as the occult teachings, informs us that in all
brain-processes there is a "burning-up" of brain substance
and nervous matter, just as there is a corresponding
"burning-up" of the elements in an electric battery. The
process is very similar in both cases.

Both brain and battery "convert" or "transform" an energy

already existing in a universal form, which energy cannot
be created, added to, nor taken away from.

And both use up material in the process. And both

generate "currents" of force which are capable of affecting
changes in other substances, etc. Science shows us that
there is a production or generation of heat in the
manifestation of Mind-Power in the brain.

The temperature of the brain rises when it is employed in

active thought-work, or other forms of mental activity, or
excitement. And even the temperature of a tiny nerve
increases when it is used. This fact has been fully
demonstrated by Science.

What causes the brain to manifest this energy? Mental

states! What is a mental state? You know what "mental"
meansand "state" means "a condition." So a mental
state is "a mental condition" Then upon what do mental
states, or "conditions," depend, and why do they vary!

Upon the degrees of vibration of excitement of the mental

apparatus! Mental apparatus? Must a thing have a Mental
Apparatus, before it can manifest mental states, original
or induced?

Yes! but remember this, everything has its mental

apparatus, even down to the atom, and the particles that
compose atoms; everything "feels" and "responds to
feeling," even among the most material formsScience
states this emphatically; and everything that "feels" and
"responds," must manifest desire and will, if only in an
elementary way, and must have mental apparatus in
order to do this; there is mind, and the machinery of
mind, in every atom, and all that is evolved therefrom.
This is not my personal statement alone, but is the last
word of Modern Science, as voiced by her most advanced
advocates.

"Vibration of excitement," I have said. What is a

vibration? It is a state of intense, rapid movement of a
particle. Science informs us that everything is in
vibration, always; and that the differing nature of things
depends upon their respective rate of vibrations. And
what is "excitement," as I use the term? It means
"aroused activity." So, then, there is to be found a
condition of "aroused vibrational activity" underlying all
mental states? And this aroused vibrational activity
communicates motion to the mentative currents, and
starts them toward others in, whom they induce similar
mental states. That is the story in full.

Then if we have a mental state of "aroused vibrational

activity" of an individual, how is it passed on to other
individuals without direct contact? By mentative currents
or waves! What are mentative currents or waves, and
how do they operate?

Now we are right up to the question with a full

understanding of what it means. Then let us answer it in
the light of modern Science.

There is a great misapprehension in the minds of the

majority of people about "currents" and "waves" of light,
magnetism, electricity, heat, etc. They are aware that
waves of heat and light, for instance travel over millions
and millions of miles from the sun to the earth, and are
then felt here, although originating there millions of miles
away.

They know this fully, but they seem to think that the heat
and light are substances that actually "travel" in waves
over the distance. But this is not the teaching of Science,
which, on the contrary, holds that light and heat do not so
travel, but that the original heat and light vibrations set
up "waves in the ether."

The ether is a suppositious fine form of matter, filling all

space, even between the atoms, as well as between the
worldsnobody knows anything "actually" about the
ether, but Science has been forced to postulate its
existence, in order to account for certain phenomena.

Science holds that these "waves in the ether," once set

into motion, travel on until they come in contact with
matter capable of taking up their vibrations.

When this kind of matter is found, it takes up the ethereal

vibrations, and reproduces them in the shape of heat and
light In other words, the original light and heat of the sun
does not "travel" to the earth to be then experienced by
the latter, but, on the contrary, the original solar heat and
light set up the "waves in the ether," which travel along
until the earth is reached, when meeting with the proper
material they are reproduced or "transformed" into heat
and light vibrations similar to those of the original
impulse, and we of the earth feel the heat and see the
light.

Electricity and magnetism are reproduced in the same

way. It is just like the sound vibrations setting up
electrical vibration in the telephone, which travel along
and then are retransformed into sound vibrations again at
the other end of the line. When you think of this, please
remember that the receiving-end vibrations are
"induced."

There is something else just as much generally

misunderstood. People think that these "waves" actually
travel, just as they think that waves in water travel, when
we drop a stone in the pond. But they are mistaken in
both instances. The force of the motion of the stone
produces the elevation of the water, that you call a wave.

Then the motion is passed on and another wave is

formed. Then another, and another, until you have a
series of waves that apparently travel toward the shore.
But the waves don't travel. They merely communicate
their motion to the particles of the water next to them
and a continuous moving effort is exhibited. The real
motion of a wave is "up and down" only.
Place a cork in the water and then create waves and you
will see that while the wave motion travels outward, the
cork merely bobs up and down and does not move with
the waves. Here is how Science illustrates the motion: It
bids you take a rope and tie one end of it to a post or
wall, etc., the loose end being retained in your hand. Now
slacken the rope a little and begin to agitate it up and
down. You will then see a wave motion generated, a
series of waves passing over the rope from your hand to
the post or wall.

And yet you know that the rope itself has not traveled,
but has merely moved up and down. It is not a matter of
travel, but of communicated and induced motion. All
waves are alike in this respectlight-waves, heat-waves,
electrical-waves, magnetic-waves and mind-waves. All
communicate vibrations, which move on in a wave
motion.

But these heat and light waves are "waves in the ether,"
which ether is a material thing. Do I hold that Mind-Power
waves are the same? Not exactly. I hold that Mind-Power
is higher even than the finest ethereal substance, and
that it pervades the latter.

And I hold that we are all centers in a great Ocean of

Mind-Power. And, therefore, I claim that the mentative
currents and waves are really currents and waves in that
Great Ocean of Mind-Power. And the vibrational activity
set up in your mind, my mind, or the minds of thousands,
pass on their vibrations to the great ocean of Mind-Power,
and produce "waves" or "currents" of energy, which travel
on until they reach the mental apparatus of other
individuals, in which they tend to reproduce the original
vibrations or mental statesby induction, remember.

In other words, I hold that these "waves" and "currents"

are like the ocean's waves and currentsnot only of the
ocean, but also in it. My idea of the mentative currents or
waves are that they are not only manifestations of the
Universal Mind-Power, but also that they travel in the
Ocean of that universal principle. And that great
Mentative Ocean is full of currents, and waves, and
eddies, and swirls, and whirlpools, and gulf-streams, and
other forms of activity.

Picture to yourself a great Ocean of Mind-Power. If you

are unable to grasp the idea, then do the next best thing,
and think of this mental ocean as a great sea of energy.
Or if you prefer, think of it as the great Universal Ether
filling all space.

At any rate, the picture must show this Mind-Power filling

all space, even in between the atoms and even in the
atoms themselves. Perhaps you had better commence by
forming the picture of all space as being empty of all
forms and shapes, and containing nothing but this pure
Mind-Power an Ocean of Mind-Power must be thought
of as an energy or force, capable of setting into operation
all kinds of manifestations when started.

Then think of a tiny center of power being formed in this

great Mind-Power Oceana little whirlpool, so tiny that
the strongest microscopes can scarcely distinguish it.
Then see countless numbers of similar whirlpools being
formed in this Ocean. These little whirlpools we will call
centers of power. They combine and shapes begin to
appear.

Atoms of matter appear, being composed of combination

of these tiny centers, which thus become larger and
greater centers. Then come combinations of these atoms
and the various forms of matter result, for all substances,
you know, are composed of atoms, in various
combinations; all the atoms, seemingly being composed
of little particles called electrons, which seem to be like
tiny units of force, but which are attracted and repelled by
each other, and seem to have their "likes" and ''dislikes,''
thus showing the elements of mind within them.

And then these shapes and forms of matter become more

and more complex, and the centers of power more
potent. And the forms of living things begin to appear,
mounting from the lowly microscopic cell on to
combinations of cells, in plant life, then animal life, and
then human life. And each form, as it mounts higher,
displays more and more Mind-Power.

Until at last we see Man with his wonderful mind, as a

great center of power. But, remember this always, that all
these shapes and forms, and cells, and plants, and
animals and men, have as their inner essential substance
this same Mind-Power principle, of which the Ocean itself
is composed.

They are Centers of Power in this Mind-Power Ocean, but

are composed of the same substance as the Ocean itself.
You may think of them as vibratory whirlpools of Mind-
Power if you likeand you will not be very far out of the
way if you do. All things are centers of activity and
energy, in the Great Universal Ocean of Mind-Power.

These centers of power are of varying degrees of activity.

We will call the strong ones "positive," and the weak ones
"negative." So according to their varying degrees of
power and vibration, each center is positive to some
others, and negative to others still. Each has its degree of
positivity. Now think of these centers as human minds,
and you will be able to fill out your picture in detail.

Then picture each one of these centers manifesting

vibrational activity, and thus converting and transforming
the mentative energy from the Ocean of Mind-Power. And
then see them sending out waves, and currents of
mentative energy, which induce similar vibrations or
mental states in other centers.

Then see some of the strong, positive centers, setting up

great rotating currents, resembling whirlpools in the body
of the Mind-Power Ocean, which extend further and
further out from the center, and affect other centers far
away from it. If you will examine your picture more
closely, you will see that these rotary currents are
continually drawing to the centers the things, and
persons, and ideas that they are attracting by reason of
their particular rate of vibration, while things of different
vibrations seem to be comparatively unaffected by the
currents.

This and other things you may see in your picture as it

grows clearer to you. And, in addition to these currents,
you see great waves traveling out in certain directions,
toward certain objects to which they have been directed.

In short, you see all the phenomena of the ocean of water

reproduced in this Ocean of Mind-Power. You see the
picture of the circulation of Mind-Power. You see the
forming and growing and evolution of centers of activity
and mentative energy.

And when you come to look a little closer at your picture,

you will see that each one of these centers of energy
seems to have two poles of activity, one of which acts in
the direction of impelling, driving, pushing, forcing,
urging, directing, etc., the action being always "outward";
and the other acting in the direction of drawing, pulling,
attracting, coaxing, alluring, charming, leading, etc., the
action always being "inward." One seems to be a
masculine force, the other a feminine force. One seems to
act as Will-Power; the other as Desire-Force.

These two poles of Mind-Power possessed by each center

are called the motive pole, and the emotive pole,
respectively. I have described their characteristics several
times as we have proceeded in these lessons.

But, once more, let me call your attention to the meaning

of the terms applied to them. "Motive" means, of course,
"that which moves, that which incites to action." Emotive"
means "that which moves or excites the feelings."

You will remember that "excitement" means "aroused

activity." So then, "emotive" means "that which arouses
the feelings into activity." And the emotive side of the
mind always has to do with "feelings," and the "motive"
with willing. And the best results always arise from a
combination of both feeling and willingdesiring and
acting.

As in all other things, a combination of the masculine and

feminine qualities and characteristics produces the best
results. Each has its strong and weak points but
together they are irresistible along all lines of work,
physical, mental and spiritual. And now the broad outlines
of our mental picture have been drawn, and the general
details filled in.

But our picture is more than this. It is a moving picture in

vivid action and spirited motion. It will show us the varied
phenomena of telementation in a series of moving, acting,
realistic, thrilling scenes. And yet all will occur on and in
the picture itself, without going outside of it for material.
The mental picture contains the material for an infinite
variety of action and combinationit is a world within
itself.

And now, I will set the machinery into operation and show
you your mental picture of this Mind-Power Ocean and its
centers of energy in full motion and activity. Kindly give
me your full attention while I describe the moving scenes
to you!
A Glimpse Of The Occult World

In the preceding chapter, I have asked you to form a

mental picture of the Ocean of Mind-Power. Let us now
proceed to examine this picture in detail let us observe
the activities and manifestations that present themselves.

In considering this Magic Mental Picture I must imagine

that you are a highly developed occultist and that
consequently you are able to "see" on what occultists call
the "Second Plane." "Without going into the subject in
detail here (for it forms no part-of this present work)

I will say that occultists recognize Seven Planes of Life, all

of which have their own laws and phenomena.

The First Plane is our ordinary material plane, the

phenomena of which may be observed by all having their
physical senses. This First Plane is the plane of matter,
and all of its phenomena are that of matter. All that can
be seen on that plane is the movement or presence or
matter.

Even when we say that we see the manifestation of some

force (on this plane), we really mean that we see that
force as it produces a movement or change in matterwe
do not see the force at ail: all that we see is the matter
moved by the force.

The Second Plane is the plane of forces, on which operate

energy or force in all of its forms. Occultists who have
reached the second degree of unfoldment are able to
sense the phenomena on this Second Planethat is, they
are able to witness the phenomena of the forces on their
own plane and independent of the presence of matter.

To illustrate this I would say that on the First Plane (the

plane of the majority of the race) the phenomena
attaching to electricity can be sensed only through the
agency of the matter in which the electricity operates
you can see material objects moved by electricity, but
you cannot see the electricity itself.

The same is true of magnetismyou may see the needle

drawn to the magnet, but you cannot see the current of
magnetic vibrations themselves. You cannot see the
vibratory light-waves, but you can see the manifestation
of light when these waves strike upon a material object.

But, on the Second Plane, those who have attained the

second degree, report that the "vibratory-waves" of
electricity, magnetism, light, heat, etc., are capable of
being sensed by them without the presence of the
material vehicle. They report that they are able to see the
vibrations themselvesfor instance, they can see the
waves of electricity or magnetism as they pass through
the ether and before they reach the material objects
which they affect in a way visible to the ordinary eye.

They report that even the vibratory-waves of the X-Ray

are visible to them, without the agency of the fluorescent
screen used by scientific men before the X-Rays become
apparent to them. You know, of course, that these X-
Bays, and in fact also the higher rays of ordinary light,
are invisible to the human eye, although capable of being
recorded by instruments, photographic plates, etc.

And these Second Plane people report that the vibrations

of the Mind-Power waves, or currents, are plainly
perceptible to them. But remember, they do not see
"Mind'" itselfthey see merely the "waves" of energy
emanating from Mind.

The remaining five planes, that is the third, fourth, fifth,

sixth, and seventh planes, respectively, are subjects that
belong to the higher degrees of occultism, and form no
part of the subject of this book. I merely mention them so
that advanced students may recognize that I am aware of
their existence and importance, and am not misled by any
erroneous belief in there being only two planes

These chapters belong to the Second Plane teachings, and

do not deal with the Third Plane or those still higher. They
deal with the "energy" phase of Mindthat is Mind in its
aspect of Mind-Power, Some day I may write of the
"Higher Planes"but not now.

So, to return to our Mind-Power Picture, I will assume

that you are able to sense the Second Plane phenomena,
and thus actually see the passage and existence of the
mentative waves and currents. By giving you the
teachings in this way, I will be able to picture the
phenomena much clearer than if I held to the First Plane
method. I want to show you the forces, themselves, as
well as their effect upon material forms.

The first thing that you will see in our Mind-Power Picture,
is the presence of great clouds of vapory substance,
somewhat resembling the fleecy clouds of a summer day,
although some of the clouds are much heavier and darker
looking.

And, you will note the presence of color in these clouds,

some of them being a dull grey, and others being tinted
like the clouds at sunset or sunrise. It is a beautiful sight,
this ever changing mass of colored clouds of all kinds,
shapes, forms, and degrees of density. Let us consider
just what these various colors meanfor each has its own
meaning, the color being dependent upon the degree of
vibration and the degree of vibration depending upon the
feeling which started the waves into motion.

I had not intended to mention this in these chapters, but I

now see that I cannot omit it without causing a loss to my
students. When one gets talking about Second Plane
phenomena, it is hard to refrain from telling the story
through to the finish.

Let me give you the "Emotional Colors." that you may

recognize them as you see them in the picture. Here they
are:

Blue is the vibrational color pertaining to spiritual feeling,

and represents the various religious feelings, and
emotions, the shade growing lighter as the religious
concept rises toward true spirituality. Light blue
represents a high, unselfish, spiritual feeling; a beautiful
violet representing the highest religious feeling; and a
peculiar shade which may be called "ultra-violet"
representing a spiritual unfoldment of a very high order.
Yellow is the vibrational color pertaining to the feelings
and emotions associated with intellectual power, the
shade growing clearer as the intellect mounts to higher
conceptions. A dull, dark yellow is the color of the
ordinary intellectual state, while the brilliant intellect
shows itself in a beautiful golden hue. There is a shade
still higher than this, although most rare among the race.
I allude to that shade of true primary yellow, which
belongs to those who have attained a high degree of true
occult unfoldmentthe spiritually illumined.

The highest occult teachings inform us that the vibrational

shade belonging to "Spirit" or the "Essence of Being," is a
pure white light, of an unusual brilliancy.

Orange, which is a combination of yellow and red,

pertains to those possessing the pride of intellectuality, or
intellectual ambition, of a marked degree.

Brown is the vibrational color of avarice and greed.

Red is the vibrational color of passion, in all of its phases.

Dull, deep red betokens the animal passions, and
sensuality. A dark bright red betokens anger and hate
when mingled with black it is anger or hate arising from
malice, or envy; when mingled with green it relates to
anger from jealousy or envy; when shown without the
mingling color it denotes "fight" for some supposed right,
or ordinary cause.

When this color is seen in the shade of Crimson, it

betokens a higher form of love, the shade becoming
lighter and clearer as the degree of the feeling advances
in the scale of character. A gross, selfish love shows as a
dull crimson, while a higher form of love displays a clearer
shade, terminating in a shade approaching a soft rose-
color when the character of the attachment is on a high
plane.

Green is a peculiar vibrational color, and betokens a

number of odd phases of feeling and emotion. A peculiar
dull dirty green betokens jealousy or envy. A greyish-
green indicates deceit, which shade becomes clearer and
brighter as the quality of the "deceit" rises in the scale. A
bright clear shade of green is seen when there is a
manifestation of "tact"; "diplomacy"; "politeness";
"adaptability," etc., etc.

Grey is a negative vibrational color, which in its dark

shades indicates gloom, depression, or melancholy, etc.;
and in a bright clear shade indicates selfishness; and in a
certain pallid shade indicates fear or terror.

Black is the vibrational color of hate, malice, revenge, and

similar states of feeling.

These vibrational emotional colors, of course, combine,

and blend into each other in countless combinations, but
the above will give you a key to the same.

The vibrational colors of the two mental poles can

scarcely be called colors at all, for their colors and shades
are derived from the character of the feeling inspiring
them, which gives to them the degree of vibration and
color indicating the motive or emotive impulse.

But there may be seen a difference even in these two;

that is, the emotive pole, in its currents of Desire-Force,
shows a scintillating effect, as if there were a multitude of
minute sparks, or stars in the current; and the motive
pole, in its currents of Will-Power shows an effect
something like a multitude of tiny and minute lightning-
flashes, playing in the stream or current.

In addition to the shades mentioned above, there is

another that should be mentioned while we are
considering the subject. I allude to what might be called
the "vitality vibrations," which radiate from the living
body, and which are caused by the "vital force" which
permeates the body during life, and makes possible the
running of the physical machinerysome prefer to call it
nerve-force.

These vibrations show no special color, although when

near, or in the body, they manifest a faint reddish tint.
But when seen away from the body they show a lack of
color, like clear water, and resemble the heated air arising
from a stove, lamp, or heated groundthat is to say,
they look like a colorless, vibrating body of air. The
degree and strength of these vibrations depend upon the
state of physical health of the person manifesting them.

Now, as we gaze upon our Mind-Power Picture, and see

moving thereon the shapes and forms of human beings,
we may see that each being is surrounded with an "aura"
or egg-shaped "atmosphere" of these Emotional
Vibrationsradiations emanated from his mental states.

This aura extends out from the body for a distance of

about one yard, and gradually fades away as the distance
from the body is increased. And the aura of each person
is seen to be colored according to the vibrations belonging
to his prevailing mental states.

Each mental state shows itself in its appropriate shade, in

the proper combinations, blendings, etc., and therefore,
the trained occultist is able to read a person's character
like an open book, from these emotional colors.

And even though one may not be manifesting any special

mental state at the moment, his aura will still be colored
because of his prevailing mental statehis "character," as
it were. And of course, these vibrations composing the
aura of a person will affect those coming in contact with,
or near him, or her.

That is the reason why we feel the "personal atmosphere"

of people when we come near them. Even beyond the
visible aura, the vibrations continue in a fainter degree.
And so, on our picture we can tell just what kind of people
are passing before ustheir mental states are revealed
by the Emotional Colors.

And now we shall see how people affect others. We see

one man approach another. The degree of dynamic
positivity of the first man is superior to that of the
second, and we see, as we watch, that the coloring of his
aura gradually interpenetrates that of the weaker man,
and the coloring of the latter's aura gradually grows to
more closely resemble that of the first man.

We may watch the process, and thus become aware that

the following things are happening, viz., the mental states
of the first man are inducing similar feelings and emotions
in the second man, by means of the currents of mentative
energy that are flowing toward him.

The first man is making no effort to impress the second

man, but being the more positive his "magnetism" affects
that of the other man and induces similar states. The
second man "takes on the states'' of the first man, as we
may see by the change in coloring. This is the way that
people unconsciously affect other people, and the latter
are unconsciously affected. Simply a case of unconscious
mentative induction, you see.

The second man moves on, feeling more depressed, or

elated, as the case may be, by reason of his contact with
the first man, and also carrying away with him a little of
the other man's general feelings, and "character."

This second man, a little later on, meets another man,

and we may see how this new man affects the "second
man" by the suggestion of his manner and words.

He does not seem to be sending out such strong currents

as the man first spoken of, but his outward symbols of
voice, words, manner, etc., are well acted out, and we
soon see our "second man" having mental states induced
in him by suggestion. You have now seen two stages or
phases of mentative induction.

Our positive man has gone on his way, and soon he spies
another man whom he wishes to influence in certain
matters.

Watch him now, and you will see something interesting.

The positive man's aura seems to be disturbed, and great
tongues of color seem to leap from it, and lap around the
other man, the whole process resembling the action of
tongues of flame or fire.

These tongues of Mind-Power wrap themselves all around

the other man and some seem to scintillate as they
manifest the action of fairly "pulling" him toward the
positive man, while others seem to be beating upon him
like a rain of tiny flashes of lightningthe one is the play
of Desire-Force, and the other the action of Will-Power.

This gives us a good illustration of personal influence in

an interview, or a phase of personal magnetism.

As the action grows more spirited, you may see the Will-
Power of the positive man darting out in straight, sharp
flashes, like great sparks from an electric battery, and
you may see the process by which he beats down, and
neutralizes the Will-Power of the weaker man, until he
seems to exhaust it and take it captive, and the man
acquiesces in the statements and demands of the
stronger willed man.

This process is hastened by the fact that the Desire-Force

of the weaker man has become so impressed by the
stronger will that it becomes dazed, or fascinated; the
effect being strongly increased by the Desire-Force of the
stronger man by setting up mentative induction a
corresponding vibration in the desire-pole of the weaker
man.

And a fourth element in the attack is that the strong

Desire-Force of the strong man also tends to "pull" the
will of the weaker one toward it and away from its natural
mate, its own desire-pole.

This is a case of a combined, determined attack. It is true

that the positive man may not know a single fact
regarding Mind-Power, but he has learned the process of
affecting and influencing others, and bending them to his
will and desire, although he is ignorant of the scientific
explanation of the process. Every positive dynamic
individual understands this, instinctively, and his
knowledge increases as practice gives him more
confidence in himself.

These people pass from the scene, and we may see in

their place men and women "charming," "alluring," and
"drawing" others by reason of their Desire-Force
operating along the lines of so-called "love," but which is
but little more than selfish animal passion, in some cases
grosser than that manifested by the animals, because it is
abnormal in its manifestations, and inordinate in its
demands.

We see much of this in our picture but we notice here and

there that some people seem able to repel these
attractions easily, and are not affected by the currents of
desire. Their general mental state is so different that
great resistance is interposed, and the attacking current
is deflected and defeated, even without the use of a great
effort of the will.

You see many instances of this in all forms of mentative

influence. "Like attracts like" in this mentative work, and
those who are attracted are generally those whose mental
states correspond to a great extent with those of the
person affecting them. There are, of course, exceptions to
this rule, owing to ignorance and lack of experience,
coupled with confidence and trustbut the rule is true in
general.

Passing before you in the picture, you see preachers

influencing their congregations. You see the great
currents of mentative energy rolling over the hall, or
church. The congregations being in a receptive and
passive attitude, with wills relaxed, they actually draw out
the force of the preacher.

You may judge just what grade of religious feeling the

preacher is pouring out, by examining the shade of his ''
blue emotional color.'' You will be apt to see a better
shade among the poorer churches and denominations,
and a very repulsive dark purplish blue among the
"fashionable" churches, as a rule.

You will notice also the waves and currents arising from
the congregation, which establishes the "atmosphere" of
the church, and which will be immediately felt by a
stranger entering its doors.

You will see similar things at the theaters, and political

meetings, and all gatherings of people, the color always
giving you the key to the character of the meeting, and
the people attending it.

Next you see the hypnotist and his "subject" in a public

hall. You will notice that the hypnotist's Emotional Color is
not attractive. You will notice the neutral grey color of the
aura of the subject, who seems to have squeezed every
bit of his own mental states out of himhe is a
"professional subject," and is a slave of the "professor,"
You will see the hypnotist's magnetism pouring into the
subject, and filling his mind completely.

You will see how the will of the hypnotist supplants the
will of the subject, and dominates him absolutely.

You will notice that both the desire-pole and the will-pole
of the subject seem to show no energy of their own, but
are moved entirely by the personality and mind of the
operator. This is an extreme case, of course, but it better
illustrates the phenomenon. And, by its effect upon the
audience, you may determine just how far advanced
mentally they are, the color giving you the cue.

Of course, Mental Suggestion is playing its part in all of

these cases, but we cannot see that because it is not a
current or wave, but is merely the operation of outward
symbols in the direction of inducing mental states in
otherswe may see the induced mental states, but can
learn the nature of the suggestion only by watching and
listening at what is said and done.

I am mentioning only a few of the many cases that you

are witnessing in the picture, but these few cases will
illustrate the different phases of the principle and
operation of the force. But all of these cases have given
you merely an illustration of telementation at "short
range"now let us proceed to examine the instances of
the operation of the same force at "long range," in all of
its many and wonderful phases.
Before doing so, however, let us take a quick look at the
"mental atmospheres" of the towns, cities, and villages,
as well as of the buildings, localities, etc., passing before
us on the picture. This is most interesting and instructive.

In the first place, you will notice the great clouds of

mentative energy permeating every place, and every
corner, each showing its own shade of vibrational color,
indicating the vibrations arising from the prevalence of
certain mental states. I have spoken of the causes of this
in a previous chapter, and shall not repeat the details
here.

You will remember that I have explained to you how the

various currents of mentative energy, of all kinds and
degrees, come in contact with each other, and often
blend, combine, or else act in the direction of neutralizing
each other's force. Currents of a similar degree of
vibration harmonize, and form combinations, or
blendings.

Opposing vibrations in currents tend to antagonize each

other, and neutralize each other's force. In this way are
the "mental atmospheres "of places formed. You may see
them, in the picture.

But, you may ask, why do these clouds persist after the
person has sent them forth? The answer is that force once
set into motion persists for a greater or lesser time,
depending upon the intensity of the original impulse.

Just as the light of a star, or rather, its light-waves, exist

and move on centuries after the star has ceased to be;
just as the heat vibrations continue in a room, when the
producing cause has been removed; just as odors remain
when the cause moves away; so do the mentative
vibrations, and their corresponding thought-forms,
continue long after the original feeling has passed away
yes, for years afterwards, in some cases.

In this way places, houses, stores, etc., maintain

"atmospheres" imparted by the vibrations of people long
since moved away, or passed away.

Stores are "unlucky" because of the negative mental

states of some people who have occupied them. Houses
are "haunted" by reason of the vibrations arising from
intense desire or feelings, or horror and fear of someone
participating in a crime, either as criminal or victim. The
"atmospheres" of prisons are quite noticeable even to the
ordinary visitor, who feels the vibrations with which the
place is saturated.

The atmosphere of places of low pleasures is equally

noticeable. I know of a place of this kind in which the
vibrations continued for years after the original tenants
had departed and the building had been used for business
purposes.

Hospitals have a very depressing influence upon the

majority of people. Of course these negative effects can
be removed by mentally "treating" the place or room, and
sending forth streams of mentative energy of a positive
stimulating character.

On the other hand, the presence of an active, energetic,

successful man, or set of men, in a place, will permeate
the place with positive vibrations that will stimulate all
who abide there. I have in mind a certain large office
building in a large city, which is filled with these
vibrations, originally arising from a few leading men who
built and occupied it, and then attracted to themselves
others of the same kind, the result being that the
combined influence now renders the place an "inspiration"
for those having offices in it.

I have heard people say that after moving in that building

their business doubled itself, and their energy increased
in the same proportion. There is a law underlying these
things, and if people understood it they would take
advantage of its positive sides, and avoid its negative
phases. I think that I have given you a good strong; hint
in this direction.

These great clouds of vapory manifested Mind-Power,

often constitute what are called "Thought Forms," which I
shall proceed to describe to yon. Follow my explanations
of these things as they appear on the picture, please.
These thought-forms are really ''feeling-forms"
remember, although I use the more familiar term.

These thought-forms although all generated or "created"

in the same manner differ very materially in their
characteristics, and details. Let us consider some of these
details and characteristics, and "appearances." By
"appearances," I mean of course, their appearance to
those who can sense on the Second Plane. But whether
one can so sense, or not, the effect of these thought-
forms manifest upon them just the same. It is not
necessary to ''see" a thing in order to "feel" its influence.
But, you understand this, of course, from what has been
said already.

The most common form is that of a series of undulating

waves, or ripples of a vapory cloud-like substance,
passing out from the mind of the person experiencing the
mental state originating them, the waves manifesting a
ring-like form, moving out in every direction from the
common centre, just as do the rings caused by a stone
having been dropped into a pond.

The distance traveled, and the rate of speed manifested,

depends upon the intensity of the emotional impulse. The
speed diminishes according to the distance traveled, but
long after the actual motion seems to have ceased, there
exists an almost imperceptible motion that causes the
outer wave to drift on, in a lazy, listless manner.

Another variety of thought-forms manifest like a volume

of smoke being blown from the lips of a cigar smoker.
Such forms pour out in long streams, then spread out and
broaden, although maintaining the direction originally
imparted to them. This form arises when the mental state
arises directly in connection with some other person or
thing, and when the attention of the mentator is
centered, consciously or unconsciously, upon that person
or thing.

In this ease, the motion of the thought-form is in the

direction of the person or thing being directly considered
by the mentator. Akin to this form, is a series of forms
resembling a puffing forth of smoke from a huge
smokestack , great "puffs" of mentative thought-forms
being sent out in a certain direction, as the jerky repeated
mentative impulses are originated and manifested in the
mind of the mentator.

Other kinds of thought-forms pour forth steadily, but

lazily, in the direction of the object thought of. Others,
still, are ejected in all directions from the mentator, like
the steam escaping from the lid of a tea-kettle which is
being lifted by the force of the steam within.

Still another form appears like a "streak" of light flashing

from a mirror held in the sun. Certain particular forms of
Will-Power manifest as vivid lightning flashes. Other
forms travel and seem to enfold the object thought of,
and which being impelled by the strong desire of the
mentator act as if they were trying to "draw" back to him
the objects desired.

In fact, that is exactly the nature of the action of this

class of thought-forms, the effect produced depending, of
course, upon the positiveness of the mentator, and the
strength of the desire. The effect of course also is
materially influenced by the degree of positiveness of the
person affected, and other attractions which prevent the
yielding to the "pull" of Desire-Force.

In the case of a strong desire on the part of the mentator,

provided that the "ruling passion" is being manifested day
after day, there appears a combination of thought-forms
which resembles a huge octopus of dense structure, with
enormous vapory tentacles or arms reaching out in all
directions seeking the tiling desired, and endeavoring to
draw it back to its centre.
In the case of a high aspiration, backed by a strong and
active will, this combination will appear tinted with a color
and shade of vibrational color corresponding with the
character of the mental state, while in the case of a low
character of desire the darker colors will likewise manifest
themselves.

Still another kind of thought-form acts as if it were trying

to push hack the object in some particular direction, while
others seem to hold back the object. In both of these
cases, the action and direction of the thought-form
depends upon the nature and character of the desire or
will of the mentator at the time of the conception of the
mentative current.

A most peculiar kind of thought-form appears when the

mentator is desirous of obtaining information regarding
some certain subject, and is earnestly sending his Desire-
Force in all directions in order to draw it to him, the
mentator generally being unconscious or at least in
ignorance of the nature of the actual process.

In this case the thought-form maintains a thin connection

with the mind of the mentator, and darting here and
there it attracts to itself the thought-forms emanating
from the minds of others, which may happen to contain
the desired vibrations. It even reaches out to the
presence of other mentators, and absorbs the mentative
vibrations emanating from them, and literally "steals their
ideas," if they have not properly guarded the same by
their will.
In this connection, I may call to your attention the well
known fact that persons thinking along the same lines,
although in different parts of the world, are often brought
in close rapport with each other in this way, as many
people know by their own experience. In this case, the
thought-forms seem to act as a sort of "Mentative Wire"
conveying the vibrations from one mind to another.

Very much akin to this last mentioned kind of thought-

form, is another which occurs in instances of direct tele-
mental communication between persons. In this case the
thought-form proceeds in a long straight line, from the
one mind to the other, and then acts as a "direct wire"
conveying the mentative currents, or vibrations, from one
to the other.

There is another variety of thought-form that spreads out

in gradually widening sweeps, the thought-form having a
rotary motion. The sweeps are in a constantly widening
circle, and reach out further and further each day,
according to the impulse imparted to them by the
mentator.

But the most peculiar feature of this thought-form is a

strange movement towards its own centre, by which it
"sacks in" all that it attracts to its vortex. This phase is
manifested by men of strong positivity whose enterprise
and schemes are spread over large areas, and who set
themselves up as centers of these mentative "whirlpools,"
and draw to themselves all that come within the sweep of
their influence. They make things "come their way," in
fact.
I have described but a few of the manifold appearances
and varieties of the thought-forms that you see before
you in the picture. But we shall consider a few more in
detail as we proceed with the subject.

In thinking of these thought-forms always picture them as

having shape and form, like any material substance, for
by so doing you will better realize the nature of their
workings. Some thought-forms indeed are not only
"things," but become so infused by the intense desire and
will of the mentator that they become almost like "living
forces."

Such thought-forms carry the characteristics of the

mentator to such an extentare infused with his "nature"
to such a degreethat when they are felt they seem
almost like the actual presence of the mentator himself,
that is as if he were present urging his claims or
statements in person.

Such cases are of course rare, so far as conscious

production is concerned. They may be good or bad. A
strong desire on the part of a dying person has often
caused an actual "appearance" by a loved one or friend,
although the soul had not left the body.

And in cases of dire distress or need people often so

"draw" upon those who care for them that the latter will
send to them a powerful thought-form of help, advice and
assistance. Trained occultists can do this voluntarily, and
consciously, but very few others have reached this stage.
Self Protection

And now let us return to the consideration of the various

forms of the practical operation of telementation. You will
of course realize that even in the case of mentative
influence in personal interviews there is a passage of
mentative currents and a manifestation of telementation.

The distance between the two minds is slight, but the

principle in operation is precisely the same as when the
distance is hundreds of milesand the process is
identical.

And you will remember that when I speak of Desire Force,

and Will-Power, I am speaking of the force of the
respective Two Poles of Mind-Power both of these forms
being but phases of the same energy or force.

So do not imagine that there are three distinct forces

there is but one force, and that is Mind-Power, of which
Will-Power and Desire-Force, respectively, are but
manifestations, the difference depending upon the two
respective poles of force, the motive and emotive,
respectively. I trust that you will remember this.

I will divide the manifestations of telementation into two

general classes, viz.,
(1) Direct telementation, that is, that use of the Force
with the direct purpose of influencing a certain person or
persons;

(2) Indirect telementation, that is the use of the Force

with only a general purpose of effecting the desired
result, without special direction toward any particular
person or persons. We will now consider these two classes
of telementation, in their different phases.

First in considering the subject of direct telementation, we

see the cases in which personal influence is exerted in
personal interviews, and under circumstances in which
the mentator and the other person or persons are in close
contactthat is, within each other's sight.

Under this sub-class falls the phenomenon of fascination,

personal magnetism, personal influence, persuasion,
charming, inducing, etc., etc., in all of their many and
varied phases. We have seen these several manifestations
as we have proceeded in these chapters, and we need not
stop to further consider them at length in this place.

You understand that the effect is caused by the

outpouring of the Mind-Power, in the forms of Will-Power
and Desire-Force, to the end that similar mental states
are induced in the minds of others and the desire or will
of the mentator is satisfied, to a greater or lesser degree,
or completeness according to the circumstances of the
case.

The second sub-class includes those instances of

telementation at a "long range," which produces the
phenomena of mental influencing, will projection, and
other forms of influencing, under many names and
disguises, including, of course, the employment of the
force for the benefit and advantage of the person
"treated" or influenced, as well as the repulsive and
deplorable uses alluded to as having been practiced by all
peoples in all times, for the purpose of injury to others
and selfish profit and advantage to the users.

This includes what is known as White Magic, or use of the

force in an unselfish and justifiable way, and with worthy
ends in view; and Black Magic, or the use of the same
force for unworthy ends, and in selfish and unjustifiable
ways.

But, as I have said in the early part of these lessons, this

force is like any other great natural force, and is capable
of being used for good or for evil, according to the moral
state of the user. It is true that the Black Magician is
always entangled in his own web, sooner or later, and
falls a victim to the forces he has arousedbut that does
not alter the statement that I have made.

In this form of telementation, the mentator usually

concentrates upon the person or thing that he wishes to
affect, and then consciously, and by the use of his will, he
sends to that person or thing a current or currents of
Desire-Force or Will-Power, or both.

It is known to occultists that the degree of effect so

produced depends largely upon the degree of
concentration employed by the mentator. The degree of
concentration depends upon the will, and la manifested in
the form of attention.
The usual plan is to use the concentrated will to form a
clear mental image of the person or thing to be affected,
and then to proceed as if one were in the actual presence
of the person. The clearer the image, the greater the
degree of concentrated will employed, and consequently
the greater the degree of the projecting power of the
current. Underlying all the phenomena of "adverse
treatments," witchcraft, etc., etc., is the same form of
telementation.

But, here, I wish to say an important word, and that is

that the generally claimed effect of these forms of
adverse influence is greatly exaggerated, and all real
occultists know that the principal reason of the
unquestioned effect of this power lies in the mental state
of belief, faith, and fear of the persons affected.

That is, if one "believes" or "fears" that another has the

power of adversely influencing or affecting him, then the
effect will depend largely upon that degree of faith or
fear.

The persons who are affected by "adverse treatments" or

"witchcraft" or similar forms of adverse influence,
invariably "believe" and "fear" that these influences are
effective against them. By their mental states they render
themselves negative, and receptive to the influences
directed against them.

This is an occult truth, and one that should be made

widely known. It is the "antidote" to the "bane" of
"adverse treatments" of which we hear so much in
modern times, as well as in ancient history, under various
names.

If people would only assert their individual power as

centers of power they would surround themselves with
such a positive protective aura that the waves of adverse
vibrations would beat against them without ever reaching
within their mental structure. We hear of many cases of
people being "treated" in this way, in these latter-day of
pseudo-occultism.

We hear of "treaters" making "denials" regarding people,

and thus sending them adverse telementation. These
people will assert, and work themselves up, into a
corresponding feeling of "I deny that So-and-So is well;
or prosperous, etc., etc.," some even going so far as to
"deny" that the other person "is." You may imagine the
effect of currents of this feeling reaching a mind rendered
negative by "belief" and "fear" that the other person can
so affect them.

The suggestion of the "fear," or "belief" (and that is just

what it is, "suggestion") renders the mind of such a
person a fit receptive agent for the adverse "treatment." I
tell you, if you will but assert your Individuality, and
assume the fearless attitude, you will be able to laugh in
the faces of these "adverse practitioners" of Black Magic,
for that is just what it is, no matter how much they may
try to disguise it by pious names.

These modern "adverse treatments" are nothing less than

forms of the old witchcraft which so worried our great-
grandfathers; nothing more than the Voodoo practices, or
"conjure business" that so affrights the poor negro today.

The principles are the samethe practice is the same

and the practitioners are the same at heartblack-
hearted Black Magicians, all of them, and subject to the
same inevitable fate which overtakes all such people, no
matter how high their pretenses. The physical and
material agencies used by the Voodoo men, and the
"witches" of old,the wax images, and pith-balls, and all
the rest of the tom-foolery, were nothing but the agencies
upon which the will of the practitioner could concentrate
an aid to concentrated will. Of course, besides, they
served to terrify their victims by suggestion. I do not
deny that material objects "take up" and absorb the
"magnetism" of the people, good and badfor that is a
well established occult truth, and the efficacy of "charms,"
sacred relics, etc., etc., depends upon this fact, together
with the aid of suggestion.

But I do say that all the charms in the worldall the

witchcraft and Voodoo material agenciescan produce no
other effect than is allowed them by the minds of the
persons sought to be affected. Fear and belief determines
the degree of receptivity to such influences. The Kahuna
or "prayer-man" of Hawaii prays people to death, unless
they buy him offbut it is the fear and belief on the part
of the people that render his work effective. If they would
say "scat" to him, mentally, by asserting their
individuality as mentative centers, they would be
absolutely immune.
I need not recount the many instances of this kind of
telementation, for adverse purposes, for the pages of
history are full of them, although the historians sneer at
the whole subject, deeming it a myth, and laughing over
the credulity of our forefathers, notwithstanding the fact
that "witches" and "conjurers" went to the scaffold and
stake, confessing their guilt.

It is all very well to attribute it all to the "imagination" of

the persons affected, but why do they not tell us a little
about this strange "imagination" that produced such real
effects upon people. The cause may have been
"imaginary" but the effects were certainly very "real."

I will relate but one instance, which will serve as a type of

these forms of telementation. It is cited by an old German
physician. He relates that he was consulted by a farmer
who complained of being disturbed at night by strange
noises which sounded like someone striking iron. The
noises occurred between the hours of ten and twelve
every night.

The physician asked him if he had any enemy he

suspected of thus influencing and annoying him. He
replied that there was no one but an old village
blacksmith, an old enemy whose power he feared, and
who lived several miles from the farmer.

The physician bade him return the next day, and in the
meantime visited the blacksmith, and asked him what he
did between the hours of ten and twelve at night,
accompanying the question with a glance of a strong will
and power. The blacksmith, now somewhat frightened,
replied. "I hammer a bar of iron every night at that time,
and all the while I think intently of a bad enemy of mine,
who once cheated me out of some money; and I will at
the same time that the noise shall disturb his rest."

The physician ordered him to desist, and at the same time

made the farmer pay over the money due the blacksmith,
and there was no more trouble.

If you wish further instances of this sort, turn over the

pages of any old book which treats upon the '' Witchcraft
Delusion," and note the similarity. But one instance is
enough to illustrate the matterthey are all "cut out of
the same cloth." You will note the two necessary elements
present in every case viz., (1) the use of the force by one
person; and (2) the belief or fear, or both, on the part of
the second person. Now you have the whole story.

And, also remember, this that I have told youthe same

Force that is used in such cases for evil purposes, may
also be used, and is used for the most beneficial and
worthy purposes.

The "treatments" for good things practiced by the

"practitioners" of the various schools of Mental Science,
and other New Thought people are along the lines of
direct telementation. People have been encouraged,
helped, healed, reformed, and otherwise aided and
benefited by telementation.

Do not lose the recollection of the good in considering the

bad. The good belongs to the phase of White Magic, and
its use can result only in good to the practitioner of it;
whereas the Black Magician must reap the whirlwind of
the wind that he has sown. These things "come home to
roost," always, according to their kindand they bring
their friends home with them.

In addition to the selfish and evil use above mentioned,

there is another selfish use of direct telementation that is
quite common of these late years. I allude to the use of
mentative influence, by telementation for the purpose of
influencing people to fall in with the schemes and plans
and enterprises of the mentator. The principle involved is
the same as in all these "treatment," good and bad. And
the practice is the same.

The mentator forms the mental image of the other

person, and then floods him with currents of Desire-
Force, or Will-Power, or both, at the same time earnestly
willing and desiring that he will do as the mentator wishes
him to do. The mentator usually uses his will to make the
other do this in the mental picturein imaginationthus
forming a mental matrix, to which he then tries to make
the other conform. This is a form of "Visualization," of
which I shall speak presently. Of course, this practice like
any other of the kind, may be defeated by one asserting
his individuality and will.

Of course, you will not feel disposed to put into operation

many of the methods herein described, yet, from your
very acquaintance with what has been mentioned in these
pages, you will be enabled to see the operation of the
principles in the everyday life around you. You will see
them in operation on every side, now that you are familiar
with their laws of operation.
And you will find yourself instinctively guarding against its
influence, just as you would guard against a threatened
physical blow. And you will be surprised, and perhaps
pained sometimes, at seeing people trying to influence
you in this way, whom you would not have suspected of
doing so.

On the whole, you will be a much wiser and stronger man

or woman by reason of the information herein given you.
And you will have the advantage of knowing how to
resist, defeat and dispel the adverse influences that may
be used to influence you. Remember the assertion of the
positive will, and the use of the positive denial!

The person wishing to influence another at a distance,

just as he would in the case of a personal interview,
forms a mental image of the person whom he wishes to
influence, and then proceeds just as if the person was
actually before him. I know of at least one teacher who
advises his students to "treat" prospective customers, and
others with whom they expect to have dealings, or
relations, as follows: "Imagine your prospective customer,
or other person, as seated in a chair before which you are
standing. Make the imagined picture as strong as
possible, for upon this depends your success. Then
proceed to 'treat' the person just as you would if he were
actually present. Concentrate your will upon him, and tell
him just what you expect to tell him when you meet him.
Use all of the arguments that you can think of, and at the
same time hold the thought that he must do as you say.
Try to imagine him as complying with your wishes, in
every respect, for this imagining will tend to 'come true'
when you really meet the person. This rule may be used,
not only in the case of prospective customers, but also in
the cases of persons whom you wish to influence in any
way whatsoever."

Now, all this is very plain to the student of this book, for
the principles employed are familiar to its readers. The
result of a practice like the above would undoubtedly tend
to clear a "mentative path," in the other person's mind,
and make easier the effect of a subsequent interview. For
the other person would be thus accustomed to the idea,
thought or feeling, and the work of clearing away the
mental underbrush would be done in advance. But,
fortunately for us all, we have the antidote for this bane,
if we have acquainted ourselves with the underlying
principles of the subject.

So important do I regard the subject of self-protection in

connection with direct telementation, that I have thought
it well to add to this chapter the following general rules
which I trust you will read carefully, and with which you
should fully acquaint yourself. The bane is well-known
the antidote is known to but few. For this reason I attach
much importance to the study of the latter at this place.

In connection with the following rules and advice you

should also acquaint yourself with what I have said
elsewhere regarding protection against suggestive
impressions; and also with my advice regarding the
cultivation of
a positive mentality; and with the chapters which take up
the subject of establishing a mentative center, etc. Here
are the rules:

1. In the first place, steady your mind, and calm your

feeling. Then pause for a moment, and say the words "I
Am," calmly and forcibly, at the same time forming a
mental picture of yourself as a center of Force and Power
in the Great Ocean of Mind-Power.

See yourself as standing alone and full of power. Then

mentally form a picture of your aura, extending about a
yard on all sides of you, in an egg-shaped form. See that
this aura is charged with your Will-Power, which is flowing
outward, repelling any adverse mental suggestions that
are being sent to you, and causing them to fly back to the
source from whence they came.

A little practice will enable you to perfect this picture,

which will greatly aid you in creating a strong positive
aura of will, which will prove to be a dynamic armor and
shield.

The affirmation, "I Am" is the strongest known to occult

Science, for it is a positive statement of actual being. You
may use the following affirmation also if you pleaseit
has helped many: "I assert my individuality as a center of
force, power and being Nothing can adversely affect me.
My mind is mine own and I refuse admittance to
unwelcome suggestions or influences.

My desires are my own, and refuse to admit undesirable

vibrations by induction or otherwise. My will is my own,
and I charge it with power to beat off and repel all
undesirable influences. I am surrounded by an aura of
positive will, which protects me absolutely."

The following denial has proved of the greatest value to

many: "I deny, to all or any, the power to influence me
against my best interestsI am my own master." These
words may seem simple, but if you will use them you will
be surprised at their efficacy. You realize, of course, that
it is the mental state aroused by the words, that "does
the work," rather than any special virtue in the words
themselves,

2. Guard yourself from acting upon "impulses." When you

feel a sudden or unaccountable "impulse" to do this thing,
or that thing, stop and assert your positive individuality,
and then drive out all outside influences, by repeating the
affirmations, etc., given above, and by creating the
proper mental picture. Then, when you have recovered
your balance, consider the impulse, and decide whether it
is to your best interests, or otherwise. You will be able to
see this clearly, by reason of your "mental house-
cleaning" a moment before.

Then, if the impulse seems to be against your best

interests, drive it from you, saying: "I drive you away
from meyou do not belong to me return to those who
sent you," or other words to that effect. This may be
rendered more forceful if you will but create a mental
picture of the discarded idea flying away from you in the
shape of a tiny thought-wave. These mental pictures aid
one very materially in such matters, both in the sending
forth of an idea, as well as in the discarding of one.
3. Cultivate the picture and idea of a positive aura, and
always think of yourself as being encased in such a one.
See yourself as a strong positive "I" a center of power
encased in an impregnable sheath of auric force. You will
thus be able to build up yourself into a mighty center of
defense.

You will be surprised at the confused manner of people

who try to influence you, when they come in contact with
this aura, and find their suggestions and mentative
currents being cast back upon themselves.

Such people find themselves "all broken up" when they

meet a condition like this, which they do not understand,
for very few of them are practical occultists. The mental
picture of yourself as a center of power, surrounded with
a positive aura, will, if persisted in, render you extremely
positive, so that your influence is sure to be felt by the
world with which you come in contact.

You will often be amused by occurrences following after

the rejection of these "stray impulses," etc. You will find if
you have had an impulse to buy a certain thing, or sell a
certain thing at a sacrifice, that in a day or so, perhaps an
hour or so, you will be approached by some person who
will advise you personally to do that same thing, the
person being likely to be benefited by the scheme or plan.

I do not mean that such person has necessarily tried to

influence you by mentative currents, for he may not have
consciously done so, but nevertheless that is just what
has happened, and his desire or will has caused these
currents to flow in your direction, and you have felt them.
Now that your eyes have been opened to this fact, you
will be amused and surprised to see how many
corroborative proofs you will receive. But always assert
your individuality as a center of power, and all will be well
with you in these matters.

A man's Mentative Force is immensely more powerful

when he uses it to protect his individuality than when he
uses it to attack the individuality of another. In fact, if
everyone understood the laws of mentative defense, and
would avail himself of the information given under this
head, there would be almost a total absence of mentative
attack, for the futility of the same would soon be
recognized.

The only reason, that the strong individuals are able to

affect the weaker ones so frequently is because the
others do not know their inner power, and make no
defensein fact, the majority of people do not know of
these laws at all; and, if one tells them, they sneer and
smile knowingly, tapping their foreheads to indicate that
their informant is "just a little off." Poor sheep, and
geese, they are so happy in their ignorance and conceit
that it almost seems a pity to disturb them.

But to return to my subject. You will find that it requires a

much less effort of will to protect your individuality than it
does to attack the individuality of another. You will find
that the law is on your side when you say, "I won't be
influencedI deny the power of another to weaken my
individuality," for you have then called into operation that
law of Nature which is always in operation, and which she
gives to her creatures in the way of an instinctive
protective force. So there is no occasion to be afraid
you are immune from attacks if you will but assert the
force within you.

In passing on to the other phases of telementation, I

would again remind you that in these instances of direct
telementation the force may be used both consciously, or
unconsciously. Those who know the laws of the use of the
force may propel these telementative currents direct to
those whom they wish to influence, just as they may
consciously give mental suggestions in a personal
interview.

But, even where these laws are not understood, the

currents or the suggestions are sent forth by the strong
desire or will animating the person. Of course the person
who understands the subject will be able to direct his
force with greater precision and effect, but in any event
the effect is produced in the same way.
Indirect Influence

Let us now pass on to a consideration of the second class

of Telementation, which I call "Indirect Telementation," or
the use of the Force with a general purpose of affecting
the desired result, without special direction toward any
particular person or persons. This form of manifestation of
telementation may be grouped into two sub-classes, viz.,

(a) in which the general desire or will of the individual to

attain certain results manifests itself in personal
interviews, and induces mental states in those with whom
he comes in contact; and

(b) in cases wherein the general desire and will manifest

in telementative currents, or waves, or whirlpools,
affecting all persons and things who are interested in any
way in the enterprise, scheme, plan or undertaking of the
individual, and tending to cause them to "fall into line"
and obey the will or comply with the desires of the
general plan of the individual.

This last form of telementative influence is far more

common than one would suppose. Strong, positive men
start into motion waves and currents that sweep over the
country, gathering force with each added impetus, and
using the principle of "mental contagion" to increase its
influence.
Great "leaders of men" are centers of these mentative
whirlpools, and similar forms of mentative influence, and
draw in, or suck in to themselves persons, things, and
objects conducive to their plans and ambitions. They do
not have it all their own way, of course, for there are
many influences at work which tend to neutralize their
efforts.

Other men have conflicting schemes which interfere with

and often destroy the influence of these great mentators,
and people are becoming educated regarding the nature
of the forces they employ, and will not accept adverse
suggestions or allow their vibrations to influence them.
Still the force is still used to great effect by many
politicians, and other persons who reach out toward large
numbers of people.

Leading "generals of business" also make use of the force

in this manner, and draw things "their way." In fact
nearly everybody who does business with people
scattered over a large territory, employs this force more
or less, generally unconsciously. And many of these uses
work no harm upon those affected, because many of
these people are engaged in legitimate enterprise, and
want always to give a "square deal," and a "good dollar's
worth."

I am not holding up this manifestation of telementation as

reprehensibleI am merely stating its general laws and
forms of manifestation. One may repel these mentative
waves in the same way, and by the same methods
mentioned in the preceding chapters in reference to the
repelling of direct telementation. The rule is the same in
both cases, for the principle involved is the same.

Before leaving this branch of the subject, I would remind

you that one may take advantage of this last mentioned
form of telementation for his own good, in a perfectly
proper and justifiable way. One may wish to gain certain
information and knowledge about certain subjects.

If so, if he will hold a strong desire that the desired

knowledge shall come to his notice and attention, and if
at the same time he wills that the mentative currents flow
forth in search of persons, things, and objects capable of
imparting the knowledge or information, he will get
results. He will find that after a while he will run across
people who will be glad to give him the information he
wants; or be will pick "up a book that will either tell him
what he wants, or else will refer to some other book or
subject that will point out the path to him.

These instances are quite common, and afford wonderful

proofs of the laws herein stated. In this way no one is
harmed, and mutual benefits are obtained. People are
attracted to each other in this way, and each finds his
own.

The above manifestation results from the operation of

what has been called the "Law of Attraction," by the
workings of which each person is continually drawing to
himself the people, things, objects and even
"circumstances" in harmony and accord with his prevailing
mental states. Like attracts like, and the mental states
determine that which one draws to himself.
If you are not satisfied with what is coming to you, start
to work and change your mental attitudes and mental
states, and you will see a change gradually setting in, and
things that you want will begin to "come your way."

This law of attraction has been much written about in

works on Mental Science during the past ten years, so it
is not necessary for me to go into details about it here. I
have given you the general principles in this chapter, and
you may apply them accordingly.

A most important fact about the effect of mentative

vibrations upon people lies in the principle that one is
more affected by vibrations in harmony with his own
accustomed feelings and mental states, than by those of
opposite natures.

A man who is full of evil schemes, and selfish aims, is

more apt to be caught up by similar vibrations than one
who lives above that plane of thought. He is more easily
tempted by evil suggestions and influences, than one to
whom these things are abhorrent. And the same is true
on every plane.

A man whose mental attitude is one of confidence and

fearlessness is not apt to be affected by vibrations of a
negative, pessimistic, gloomy nature, and vice versa.
Therefore, if you wish to receive the vibrations of the
thoughts and feelings of others, you must place yourself
in a mental attitude corresponding with those vibrations
you wish to receive.

And if you wish to avoid vibrations of a certain kind, the

best way is to rise above them in your own mind, and to
cultivate mental states opposite to them. The positive
always overcomes the negativeand optimistic mental
states are always positive to pessimistic mental states.
The sense of individuality, and one's relation to the
Universal Mind-Power, is the strongest and most positive
mental state one can attain. Therefore cultivate it, first,
last and all the time.

I now come to a phase of the subject that underlies all of

the phenomena of telementation, and really gives the
"key" to much of its wonderful effects. I allude to what
occultists know as "Visualization." This visualization is to
telementation what the pattern is to the maker of objects;
what the plans of the architect are to the builders; what
the "mould" or "matrix" is to molders of metal. It is the
skeleton around which the materialization of thought-
forms occurs. It is of the greatest importance to you to
acquaint yourselves with its laws and effects.

To "visualize" means to "see mentally"that is, to form a

mental image of a thingto "see it in one's mind," etc.,
Visualization, along the lines of one's daily occupation is a
most important thing, but one that is very poorly
appreciated because little understood.

The best workmen, writers, inventors, composers, etc.,

are those who are able "to see the thing in the mind," and
then reproduce it in materialized form. Sir Francis Galton,
one of the best authorities upon the subject, has said:
"The free action of a vivid visualizing faculty is of much
importance in connection with the higher processes of
generalized thought. A visual image is the most perfect
form of mental representation wherever the shape,
position, and relations of objects to space are concerned.
The best workmen are those who visualize the whole of
what they propose to do, before they take a tool in their
hand.

Strategists, artists of all denominations, physicists who

contrive new experiments, and in short, all who do not
follow routine, have need of it. A faculty that is of
importance in all technical and artistic occupations; that
gives accuracy to our perceptions, and justice to our
generalizations ; is starved by lazy disuse, instead of
being cultivated judiciously in such a way as will, on the
whole, bring the best return. I believe that a serious
study of the best means of developing and utilizing this
faculty, without prejudice to the practice of abstract
thought in symbols, is one of the many pressing
desiderata in the yet unformed science of education."

And all that Sir Francis Galton has said above is equally
true of the cultivation of the art of visualization in
connection with telementation. The trouble with the
majority of people is that they do not know just what
they do want.

They are not able to form clear mental images of that

which they wish to "create" or "materialize." The men
who obtain the greatest and most wonderful results
through mentative influence, particularly in the form of
telementation, are those men who are able to "visualize"
most clearly the things that they wish to "materialize"
who are able to form the mental image of the things they
wish to manifest.
The secret of visualization lies in the occult and
psychological principle that "as is the mental matrix, so is
the mental form; and as is the mental form, so is the
physical materialization." In other words, the visualized
mental image is the matrix or mould into which the Mind-
Power is poured, and from which it takes form; and
around this mental image the deposit of materialization
formsand thus does the ideal become the real.

If you wish to get the best effects from Mind-Power you

must create a mental image around which the material or
physical materialization is formedand the way to form
the proper mental image is by visualization, which thus
builds Tip the matrix or mould in which the Mind-Power
pours. And as is the matrix so is the image, and as is the
image so is the materialization.

Before you can draw to you the material needed for

building up the things or conditions you desire you must
form a clear mental image of just what you want to
materializeand before you can make this mental image,
you must realize mentally just exactly what you do
desire. And the process of this is called visualization. That
is, you build up a mental matrix or mould, little by little,
until you have it before you clearlyuntil it stands out
clearly formed as a mental image, just as you would see
it if it were actually materialized.

Then you must hold this mental image before you

constantly, regarding it not as a mere imagination, but as
a something real which you have created in your mind,
and which will proceed to surround itself with the material
necessary to give it material objectivity, or
materialization.

If you cannot see the whole thing at first, as a mental

imagethat is, if you are not able to build up a complete
matrix by visualization, then do the next best thing
which is the very best thing for the majority of people
and build a matrix of the first step toward the whole
thing, that is, the first thing that is needed. Then
concentrate upon this first thing until the mental image
stands out sharp and clear, and you will find that things
have been started in motion.

Then, you may add little by little to your matrix, and build
up your mental image a little larger and in greater detail.
And here is an important thing. You must mentally see
the thing as actually existing, right now, and not as
"going to exist" later on. You must realize that the mental
image exists right now, else it will lack clearness and
effectiveness.

You must pour into that mental image a constant supply

of strong, positive Desire-Force, and Willpower, all of
which will spread out in the proper directions and affect
the material needed to materialize your mental image. By
so doing you impart to the mentative currents the
necessary impetus and direction, and they will operate
along these lines, and will proceed to materialize your
mental image for you.

Things will come your way; people will appear who are
necessary to your plans; information will come to you
from strange sources, and in unexpected times and
places; opportunities will open themselves up to you. But
remember this, that you must be prepared to act upon
these openings, and opportunities. You must be alert and
watchful, and expectant. You will have to do the work,
remember, yourself, although the forces you have started
into operation will supply you with the material.

The door will be opened to you, but you must step in

yourself; the tools and materials will be provided yon, but
you must use them; the information will he laid before
you, but you must make it your own. Even Mind-Power
will not avail the lazy man. You must learn to "do things"
yourself.

This subject of visualization would fill a book by itself, but

I hope that I have been able to give you a clear idea of its
working principles.

Remember, always this rulethis Triple-Key of

Attainment, as I have often called it:

(1) You must desire a thing most intensely;

(2) then you must earnestly expect it:

(3) then you must use your will in the direction of action
tending to bring it about.

But first of all, as I have said, you must know just what
you do want, and then proceed to create the mental
matrix or mould by visualizationthat is, you most
proceed to mentally see it as already existing.

This chapter must be read and studied in connection with

the chapters preceding it, for they blend into each other,
and the information "laps." I have given you certain
principles, in plain, practical form, which may seem so
simple to you as to be passed over without the proper
consideration and examination.

Do not make this mistake, I pray you. Do not long for

high-sounding terms and mystical verbiage. The truth is
capable of being expressed without these fancy trappings
or drapery. I have tried to tell you the principle of these
thingsbut you must study carefully in order to grasp
every point.

I have boiled down, and condensed a great deal of

information into this lessonbe sure that you do not allow
any of the points to escape you. You cannot expect to
acquaint yourself fully with this subject in one hasty
reading. You must read and re-read many times, with
careful study and thought. You must do some thinking on
your own account, in order to apply these general
principles to your own "symptoms" and needs. You must
read carefully, and then think a little.

There is no royal road to Mind-Power, or anything else. I

have tried to make the road a little easier for youbut
you must do the traveling yourself. You cannot reach the
heights by proxy. You must digest these things yourself
predigested ideas will do you no good.

Underlying all of these wonderful manifestations of

telementation, there is just the simple principle that I
have pointed out to youinduction of mental states by
Desire-Force and Will-Power. Everything occurs by reason
of this principle. You may think that the book that you
needed, and which came to you so wonderfully, must
have arrived in some other way.

Not so, the book was placed here, and moved there, by
people, and these people have minds capable of being
moved by vibratory waves and so when once the thing
was set into operation, all things worked together toward
the given end. Even the present book reached you under
the law of attraction. There is no chance in these matters
there are laws in operation everywhere, and always
and over all there is the Great Law.

And, now in concluding this chapter, I would remind you

to always realize that you are centers of living mental
energy in the great Ocean of Mind-Power. And that you
are strong in the degree that you are positive. And that
you are positive in the degree that you are an individual.
And you are an Individual in the degree that you realize
that you are a "center of living will,"

There is nothing to fear but fearyou are capable of

asserting your individuality always, and everywhereyour
only chains are those you forge for yourselfyou are free
right now, here, and always. Do not be deluded by the
petty things of personality, that pass away and perish
over-nightbut rest serene and firm in the consciousness
that you are an individual living will center; and fear not
to assert the individual "I." There is no Devil but fear
nothing bit fear can keep you from your own heritage and
birthright Assert the "I" and banish fear.
Mental Therapeutics

"Therapeutics" means "the healing art," therefore "Mental

Therapeutics means "the art or science of Mental
Healing."

If I were writing this lesson from the standpoint of twenty

years ago, I would think it advisable to fill page after page
with a recital of the many claims of mental healing, but
no such necessity exists at the present time.

People have heard much regarding mental healing, and

while they may differ in their theories and opinion
regarding the nature of the cures performed, still nearly
all of them will acknowledge that cures have been made
and are being made by mental healing methods.

The history of mental healing extends away back into the

past, and the earliest pages of history treat it as if it were
a long established and well accepted method. In fact the
history of mental healing is the history of Mind-Power, so
far as the older peoples and races are concerned. The
ancient Magi used their mental powers in the direction of
healing the sick, and restoring natural, healthy conditions.

People were brought to the temples to be healed, and

after the customary incantations, and ceremonies,
designed to affect the imagination and respect of the
primitive people, they were found to be benefited, and
actually cured in time.
But under and back of all these ceremonies and rites, the
principle effecting the cure was the same principle that is
being used today by all forms of mental healing, under
whatever names it may be disguised and masked.

There is but one mental healing principle, and that has

always been used; is being used now; and always will be
used, so long as the race exists.

And this principle is the application and employment of

Mind-Power. Mind-Power is positive to both force and
matter, as we have seen in these chapters, and the
negative always yields to the positive when the latter is
properly and intelligently applied. Mind-Power really
builds up the body from a single cell, and is inherent in
every part and particle of the body.

Every cell has its supply of Mind-Powerthe cell, and

combination of cells, and the whole body in fact, is the
result of conditions of manifestations of Mind-Power.

The body is all mind, at the last analysis. Mind-Power

manifests itself in countless ways in the universe, and the
physical bodies, and the cells of which they are composed
are simply certain forms of manifestation of its force. And,
this being so, mental healing is not a case of "mind over
matter," as is often taught, but is a manifestation of
positive mind over negative mind. The central mind of
man is positive to the mind in the body of man, and
hence the healing effect.

Every cell has its share of mind, and science shows us

that each cell can and does live its life as a separate
entity, always, however, subordinate to the whole system
of cells, and the mind controlling it. And the mind in each
cell, or system of cells, may be reached by the positive
mind of a person, when properly applied.

In order to fully grasp the significance of this statement,

you must remember that every organ, part, bone, nerve,
vessel, tissue and everything else in your body, is built up
of cells which have formed certain combinations. There
are individual cells in your blood and other parts of the
body; and there are cell communities in your body, which
perform certain functions and which you call "my liver";
"my heart"; "my stomach"; "my kidneys," etc., etc. And
there is mind in every one of them. And the mind in every
cell, and in every organ may be reached by Mind-Power
applied by the mind of oneself or another person.

And in this simple statement, I have embodied my idea of

mental healing, which idea is based upon years of earnest
study, experiment, and investigation, aided by personal
acquaintance with and association with some of the most
celebrated mental healers of this age.

I have discarded fanciful theory, after fanciful theory, as

unnecessary to account for the facts observed by the
leading investigators of mental healing, and have at last
"boiled down" the; matter to this point and idea of Mind
in the cells and cell-groups; which mind is negative to the
positive central mind of the individual, especially when
the latter is concentrated and intelligently applied.

You may ask me the question "Well, but what about all
the various metaphysical, religious, and semi-religious
theories advanced to account for the cares performed by
the various cults and sects of the 'New Thought' and
similar movements?"

Answering this I would say that the various cults and

sects perform cures not because of their dogmas, but
often in spite of themthe real cures being performed by
Mind-Power, pure and simple, called into operation, and
employed, in various forms, and ways, under many
coverings, disguises and draperies. It is all the same
grand old principle, but "with fringe on"the style of
fringe depending on the particular theories and dogmas of
the sects.

There has been much written, spoken, and taught

concerning mental healing, under some name or other,
but the majority of the writers have been attached to
some particular cult, church, or organization, which
claimed that the whole truth rested upon the acceptance
of some particular theory, idea, doctrine or dogma
advanced and held by it, in accordance with the particular
views of some certain teacher or teachers.

And, accordingly, the writings have been colored by the

hue of such belief and dogma. One has but to look around
him in order to see that the many conflicting schools of
mental or spiritual healing are all making cures, in spite of
the claim of each that its particular school or sect, or
church, has a monopoly on truth, and a corner on "true
metaphysical healing."

The truth is that they all make curesthe percentage

being about the same in each instance, taking the
personal qualifications of the healers into consideration.
In spite of the several claims that "we have the only Truth
all others are in error, and ignorant of the real Truth,"
etc., etc., all of these "erroneous people" are getting fine
results.

Their differing and often contradictory theories do not

seem to cut any figure in the real work, and one who
closely studies the subject is soon forced to the conclusion
that there must be some underlying principle of cure
which they are all using. And so there is! And I call this
"underlying principle" the effect of positive central mind
upon negative body mindyou may give it any other
name you choose, but you will get the results just the
same.

The various theories, statements, forms, observances,

dogmas and what-not, have no other effect than giving a
strong suggestion to people who are impressed by the
same. Some people get better results when the mental
healing is accompanied by some religious or semi-
religious talk and explanation, which appeals to the
emotional parts of their nature and makes them more
receptive to the healing process of the mind. (Sacred
shrines, images and relics cause cures in this way.)

Others get better results when some technical

metaphysical theory is urged upon them, with a great
show and Use of long high-sounding wordsthey may not
understand the words, but they think that there "must be
something in it, for she used words that I couldn't begin
to understand, and yet she knew all about them," etc.
Others prefer the scientific explanation of the school of
Suggestion, which avoids metaphysical or religious
theories, and yet get the results.

Others, still, adhere to the Mental Science idea of the

Universal Mind, and the Personal Mind, and they, too, get
results. Others like the Subjective Mind, and Objective
Mind ideaand they get results, too. They all get results
but some take more kindly to certain forms, and thus
get better results.

I have frequently advised people to go to healers of

certain cults and schools and churches, simply because I
knew that the ideas of these particular schools, cults and
churches would fit the particular temperament of the
person in question, and thus the best results would
accrue.

I am most catholic in my ideas on this subjectI believe

in a person employing any phase of mental healing, from
Bread Pills to Christian Scienceproviding that the
particular agency employed will invoke the faith,
confidence and belief of the patient to the utmost.
Whichever form will best do this, that is the form I believe
the best for the patient.

I can see very well why a person of a warm religious

temperament would be better benefited by mental healing
in a religious form or phase than from mere suggestion,
or ordinary Mental Scienceit opens up a part of the
nature that is conducive to the cure.

And I can see why others are impressed by technical,

complicated metaphysical talk, which causes them to
wonder and be impressed, and thus arouses an interest
and an "expectant attention" which goes a long way
toward making the cure.

And I can see why others still, would rebel against either
of the above mentioned forms, and would be better
reached by a plain, scientific presentation of the subject.
Every man to his tastein mental healing as in
everything else. In this respect I am like the Irishman
who said he was glad that all men did not have the same
taste, for if they did every mother's son of them would be
wanting to steal his wife away from him.

But, you may ask, why is it that faith, belief, confidence,

etc., play such an important part in the cures, if it be true
that the real cure is effected through the mind in the
cells, and cell-groupswhat have cells to do with faith?
This is a good questionand here is the answer.

While it is true that the mind in the cells is the medium or

cause of the cure, still it is a fact that these cells are
negative to the influence of the central mind of the
person. And if that central mind be filled with the mental
states of disease, fear, undesirable beliefs, etc., then the
negative cells and organs must be affected.

And, if on the contrary the mental states of the person be

changed from fear to hope, confidence, love, I faith, belief
and expectancy, then it will be readily seen that the effect
upon the cells will be changed for the better. And, if to
these improved mental states, there is added a still more
positive state a state of conscious control and power,
then will the curative effect be greatly magnified and
increased.
To tell the truth, I earnestly believe that the one great
potent factor in mental healing, is the removal of fear
from the mind of the patient, by whatever means it may
be accomplished, whether by reason, argument, faith,
hope, or even by superstition. Fear is the most negative
of the mental states, and simply paralyzes the whole
system. Fear and worry actually poison the cells of the
body. This is a scientifically demonstrable fact.

And if this pall of fear can be lifted by any means, then a

big step in the direction of a cure has been effected. And
hope, confidence, and belief, will lift that pall. That is why
I believe in everything from Bread Pills to "C. S.," as I
said a few minutes agowhichever agency induces the
greater degree of hope, belief, confidence, and
expectancy, is the best for the particular case. But in all
cases the principle of cure is the samemind.

It should not be necessary for me to recite the oft

repeated facts of the phenomenon of disease being
created by mental states, and of cures arising from the
same. Every man or woman who reads these has heard
this tale over and over again, many times. It is no longer
a debatable question, this matter of the effect of the mind
in health and disease.

The books are full of it. It is as "old as the hills," and at

no time in the history of the world has this form of Mind-
Power been accorded greater attention and interest. And
therefore, I shall omit this part of the story, and proceed
to business in the direction of telling you "just how" to
apply the Mind-Power in healing, both present and
"absent."
In the first place, the principles of mental healing are
precisely the same principles that are applied in all forms
of Mind-Power, as we have seen them in the previous
lessons. It is all a matter of "Mentative Induction," first,
last and always. And this induction may arise from either
mentative currents, or by mental suggestion. Please fix
this statement in your mind, so that I will not have to
repeat it

Now, let us see what happens if mentative induction is set

up in the mind of a person by means either of mentative
currents, or mental suggestion, when what is called
"general treatment" is given. We will suppose that the
mental state of the person has been changed by induction
(either from currents or by suggestion) to a strong
positive stateand that is what one must aim to produce
in the patient.

This induced positive mental state in the central mind, is

of course, strongly positive to the mind in the body and
its cells. The mental image of a normal, perfect, healthy,
well body, being held in the central mind of the patient, it
follows that the physical material of the body, and cells
will begin to materialize in accordance with the pattern
set before the mind of the cells, by the central mind of
the person.

It is the old story of mental visualization, and physical

materialization over again. Of course, the effect is
wonderfully heightened if the patient will direct his desire
and will strongly to the recuperative or reparative action,
in which effort he may be materially aided by the healer.
The desired mental state in the patient may be induced
either by autosuggestion (self-suggestion) on his own
part; or by the suggestion of the healers, (here is where
the ceremonies, and "frills and fringes" of the cults, come
in); or by the direct mentative currents of the healer,
applied as indicated in the previous lessons. In this form
of healing, the healer works by arousing the mind of the
patient, so that he really cures himself. This "arousing" is
of course affected by either suggestion, or mentative
currentsthe effect being the result of "induction" in
either case, as you will readily understand.

This form of mental healing, which I call "general

treatment" includes both the form of "present healing,"
that is when the healer is in the personal presence of the
patient, or else along the lines of what is called "absent
treatments" or "distant treatments," when the healer and
the patient are not in each other's presence.

Leaving the subject of "general treatment," for the

moment, let us consider the broad principles underlying
"local treatment." By "local treatment" I mean mental
healing effected by the mind of the healer being directly
and specially applied to the mind in the cells and organs
themselves. You will remember what I have said about
there being "mind in the cells and organs""local
treatment" is an application based upon that fact.

The mind of the healer is brought to bear in a positive,

direct, special manner upon these cells and organs, and
the suggestions, and mentative currents are directed
immediately to these organs and cells, without the
intermediate employment of the central mind of the
patient, as in the case of "general treatment."

Of course one may apply "local treatment" to himself, by

directing his mind directly to the cells and organs, instead
of indirectly by means of general mental treatment. You
may wonder why I speak of directing "suggestions" to the
cellsyou may well ask, "can the cells hear?" The cells
cannot hear, but the utterance of the words of the
suggestion, by you, will enable you to direct your mind
more directly and forcefully upon the cells and organs.

You will see, as we proceed, that I advocate "speaking

right up" to the cells and organs of the body, and telling
them just what you want them to do. You will be
surprised when you try this and see how they respond.

Now, that we understand the general principles of both of

these phases of mental treatment, let us pass on to a
consideration of the practice of mental healingthe actual
"how" of the subject. We begin with "general treatment,"
both present and absent, and will then take up the second
phase of "local treatment." In both cases we shall see the
actual methods of treatment, in detail. But I must ask you
to pay close attention to what I have to say about these
treatments, for I am condensing a whole course of
lessons in mental healing into two chapters, and you will
miss something unless you watch closely.

The first step in the personal form of general treatment is

to induce in your patient a mental state of calm, and
relaxation. This is quite important because this mental
state causes the patient to become receptive to the
impressions that you wish to make upon his or her mind.

The best plan is to have the patient seat himself in a

comfortable position (or if he is lying down, let him
assume a comfortable attitude), and then talk to him a
little in order to induce a comfortable, easy frame of
mind, which will react upon the physical conditions.

Have him relax every muscle, and withdraw the tension

from every nerve, so that he will be relaxed, and "limber"
all over, from head to feet. The best way to determine
whether or not the desired condition has been effected is
to raise one of his hands and then allow it to drop back to
his sides or lap. If he is fully relaxed, his hand will drop
just as if it were not attached to his body.

The mental state producing this physical condition may be

best stated by the words "Let Go!" One must mentally,
"let go," before he will be able to "let go" physically. The
patient must feel perfectly at ease and comfortable, in
order that the best results be gained.

The healer should endeavor to quiet the mind of the

patient by an earnest, confident, sympathetic
conversation, leading the subject toward bright, hopeful,
happy topics, and especially avoiding anything likely to
arouse antagonism or argument. He should throw
earnestness and feeling into his tones, and speak as if his
one object in life were to cure the patient, and of which
cure he entertained not the slightest doubt.

The healer should forget himself, and concentrate his

mentality completely upon the subject of curing the
patient. He should be very careful to act out the part of
the confident, successful healer, because sick people are
very suggestible, and take on impressions very easily,
and so, if the healer manifests an apparent lack of
confidence in his outward demeanor, the patient will be
most likely to accept the suggestion, and the work of
healing will thus be rendered doubly difficult. If you have
studied the principles of mental suggestion, you will see
the psychology of this fact.

It will be well to begin the treatment by a preliminary

suggestive treatment, in a conversational tone. You
should point out to the patient the conditions that you
intend to bring about. You should endeavor to obtain the
patient's co-operation by means of his holding a mental
image of the desired condition. That is, if it be a case of
stomach trouble, he should form a mental image of a
strong, healthy normal stomach, doing its work properly,
and digesting the food that is given it, and manifesting a
good, hearty natural appetite.

If the patient will do this he will be able to do much

toward aiding you. You should then tell him that his
stomach is Strong, STRONG, STRONG? (speaking the
words with intense feeling and force) and that normal
conditions are reasserting themselves under the power of
the mind. You should, in many ways and forms, keep
before him constantly a picture of the conditions you wish
to bring about, for by so doing you will change his mental
image of disease into a mental image of health, and the
best result is sure to follow.
If you prefer the use of the hands in healing, by all means
use them, as such practice gives a most powerful
suggestion, as well as possessing other advantages.

You will find that you will be able to impart a wonderful

degree of forceful, earnest intensity to your voice, if you
will but practice "visualization" in your treatments. That
is, you must endeavor to actually see mentally, the
conditions that you wish to bring about. And when you
are able to do this, you will be able to hold the attention
of the patient as his mind follows your words in your
description of the successive steps of the cure that you
intend bringing about.

He will be able to see himself as gradually improving, and

growing well, not only in a general way, but also in the
sense that he will be able to form a mental picture of the
formerly diseased organ actually growing strong and
normal. Always keep before you the mental image of the
conditions that you wish to bring aboutsee them before
you as actually existing right now and your mind, and
actions and voice will conform to that mental image, for
by so doing the patient will receive the best possible
suggestion, and, your mentative currents will be stronger
and more dynamic.

In the following chapter, we pass on to a consideration of

the actual methods of applying Mind-Power to the healing
of disease.
Mental Healing Methods

And now to the actual work of mental healing by

mentative currents. In this work I must again repeat my
injunctions given in the preceding chapter regarding the
holding of the proper mental image in the mind of the
healer. In the degree that the proper mental image is
held, will be the degree of success in the treatment.
''Visualization.'' is the key-note of this form of mental
healing, and the healer should devote himself earnestly to
acquiring the art of visualizing.

You must be able to see the patient as healed, and the

organs, parts, and cells as functioning normally and
properly. Cast aside all negative thought, and doubts, and
throw yourself earnestly into the work before you.

You will find that as the ability to visualize is acquired,

there will come to you a feeling of strength and power,
and a sense of certainty about your work.

The process of transmitting the mentative currents is not

especially difficult or strenuous. In fact, this part of the
work seems almost "automatic." All that you will have to
do is to concentrate your full attention upon the mental
image that you have visualized, and earnestly desire that
the picture materializes, and do not bother at all about
the currents, for the latter will begin to flow freely without
any voluntary effort on your part.
Occasionally you may throw a little Will-Power into the
work, in order to stimulate the healing process, but
ordinarily the unconscious use of the Desire Force will
accomplish the result. It is not necessary to use the
strenuous effort that so many mental healers employ in
giving treatmentsthis is all waste energy, and tires one
out without any corresponding advantage to the patient.

The clear-cut mental image produced by the practice of

visualization performs the work for you, as I have said,
almost "automatically." The more realistic your picture is
made to appear to you, the greater the force sent forth,
and the greater the degree of success will you have in
your healing.

Some excellent healers have found that they gained

additional force if they would add to their mental picture
or image, the picture of the mentative currents actually
leaving their minds and travelling toward the patient, and
then enveloping and surrounding the latter.

One very good healer has told me that she always can
see, mentally, the patient being "bathed in a perfect
stream of her Mind-Power." I feel that this lady is right,
and that by adding this feature to the mental image very
good results may be obtained. The student of these
lessons will find this last image easy to produce if he will
remember what we have said about thought-forms.

I do not advise too long treatments, for I believe that the

best results are obtained in a treatment extending over
say not more than fifteen minutes. You should then leave
the patient with a few earnest words of encouragement
and hope, bidding him aid in your work by keeping the
proper mental images of health before him, and especially
avoiding all fear and worry.

The above process of giving a mental treatment may

seem very simple to those who have not practiced it. But
you will find that it contains the real essence of the
healing process, without the "fringe" and ''trimming.'' And
more than that you will find it wonderfully efficaciousit
will do the work.' You will never begin to even faintly
realize the virtue of such a treatment, until you begin to
practice it.

You will then find yourself so filled with such a sense of

power, strength and healing force, that you will seem like
another person. And your patient will likewise feel an
immediate benefit. I might write page after page, giving
you directions about the treatment, but, after I was
through, it could all be boiled down into the plain, simple
directions already given you.

I have given you the basis of the practical treatment

you may add the "trimmings" yourself, if you feel that you
need them. This same basis you will find to underlie all of
the treatments of the various sects and cults, after you
have trimmed off the "fancy additions," high-sounding
words, and metaphysical terms. I have studied all these
forms of treatment, and know just what I am talking
about when I say this to you.

And now for the "absent treatments" along the lines of

general treatment. There is practically no difference in the
methods. The principal additional process is that of the
healer endeavoring to form a mental image of the patient,
as if he were right before him in person. If you have ever
seen the patient you may easily reproduce his mental
image.

But if you have not seen him personally, you can form a
mental image of "a man," or "a woman," without filling in
the details of personal appearance, and the result will be
similar. You will find the following method will help you in
the treatment. Sit down in your chair, after drawing up
another chair right before you, but about two or three
yards distant. Then picture your patient as sitting in this
other chair, and use your imagination to the fullest in this
respect.

Many practitioners of successful mental healing actually

feel that the patient is sitting before them in this form of
treatment. Then with your patient sitting before you (as a
mental image) talk to him just as if he were present in
person, using the same words, tones, and manner. Throw
yourself earnestly into the idea of a personal treatment,
and endeavor to forget that miles are between you.

By so doing you will be able to start the mentative

currents flowing freely in his direction, and he will be
affected by them, and will obtain the best results. I have
been told frequently by persons who have taken this form
of healing from some of the world's best mental healers,
that they could almost see the healer before themthey
could certainly feel his presence very distinctly.

This "talk" to the distant patient should consist of the

same calming, quieting, soothing suggestions at first,
followed by the positive, stimulating, forceful suggestions
given afterward. Follow the precise instructions given for
use in personal treatments, and you cannot go astray.

There is no difference, in reality, between personal

treatments and absent treatmentsif you will remember
this, and act upon it, you will have the key to the matter.
And, then, after the suggestive talks, you should then
give the same silent mentative treatment as indicated in
my instructions regarding personal treatments. You
should form the same kind of menial image, and proceed
just the same, in every particular.

Even bid him "good-bye" as you would in a personal

treatment. If you have set a time for the absent
treatment, your patient should place himself in a
comfortable relaxed position. But this is not necessaryit
is not necessary for the patient to even know the hour of
treatment.

All that he needs to do is to open his mind, receptively, to

the treatment that you are to give him some time during
the daythat is, he should express his mental
"willingness," and thus take off the resistance of his will
which otherwise would have to be overcome.

The healer who wishes to give absent treatments should

study carefully the portions of this work relating to
telementative induction, the currents, thought-forms, etc.
Remember, please, that all the work of mental healing is
done along the lines of mentative induction, just as is the
work of all forms of mentative influence.
There is but one great law underlying all of these forms of
manifestation, and if you understand the fundamental
principle you will be able to reproduce any or all of the
manifestations of it. The instruction regarding mental
healing is not confined to this chapter aloneit must be
gained from a study of all these chapters, for the reasons
just stated.

Strive always to acquire a clear knowledge of the

underlying principles, and you need not worry about the
details of operation or manifestation.

And, now, just a word about self-healing, along these

lines. There is no difference between self-healing and the
healing of others. Here is a good methodsimple and
efficacious. All that is necessary for you to do is to
imagine yourself as a patient coming to yourself for
treatment. Suppose your name is "John Smith," and you
wish to treat yourself along the lines of the general
treatment.

All you have to do is to let the central mind part of you

(or the "I") proceed to treat the body of "John Smith."
Talk to "John Smith" just as if he were an entirely
separate individual. Tell him what he should do, and what
he should know, and what you expect to do for him. Give
him the same suggestions that you would give another
patient. Talk up to him, and tell him just what you mean
to do for him, and what he has got to do himself. Then
give him the Silent Treatment just as you, would another
patient.
Even give him the parting words, just as you would a
patient. In short, treat him first, last, and all the time as
you would another patient. You will be surprised to note
how efficacious this plan is.

This method is original with myself, so far as I know.

There is a good, strong psychological and occult reason
for this plan of self-treatment, which is not necessary to
go into herethe principal thing is that it "will do the
work." Try it. The ordinary method of self-treatment is to
say, "I am well" and so on, giving the suggestions in the
first person. I consider that my own plan gives better
results, but you may try both, and decide for yourself.

And now for the "local treatment" methods of mental

healing. These are very simple alsoso simple that I fear
some of you will undervalue them. But do not deceive
yourselves, good friends, the "simplicity" represents years
of hard work along experimental lines, and is really the
"boiling down" of many methods far more complicated
and technical. It is the "essence" of the thing, again. I
wish that I could have obtained this information as easily
as you are doingbut I couldn't, for I had to work it out
for myself, in connection with other experimenters and
investigators.

The underlying theory of this local treatment in mental

healing is (1) that there is mind in every cell; cell group;
organ; and part, of the body; and (2) that the mentative
energy in such mind is negative to that in the central
mind of the individual, and consequently, yields to its
positivity when properly applied.
That is the whole story in a nut-shell. Now see if you can
grasp its importance.

The above principle of the "local treatment" is really also

employed in the general treatment, because the central
mind of the patient is stirred into induced activity and
positivity by the suggestion, or mentative currents of the
healer, or both. The central mind of the patient, so stirred
up by induction, then acts upon the mind in the cells,
organs, etc., unconsciously, and the cure results.

Do you see just what I meant Well, then in the local

treatment, instead of going about it in this way, the
healer brings his mentative energy to bear right directly
upon the mind in cells, and organs themselves. So you
see the process is really the same at the last, that is, it is
the application of the positive central mind upon the
negative mind of the cells, organs and parts.

Now, then, how may one treat the cells and organs of
another person, in this way? The process is very simple,
when you once learn it. All that is necessary is for you to
"treat" the organ, or part, just as you did the patient, in
several forms of general treatment, as stated a little while
ago.

You must learn to "talk to" the organ or part affected, and
to give it suggestions and mental treatment just as you
did your personal patient. In short, the nearer you can
come to considering, and treating the cells or organs as if
they actually were "personalities" or "entities," the better
will be your success in this form of treatment. This is no
mere trick, or bit of superstitionit is based upon good
psychological principles, and has its reason in well defined
occult laws.

There is mind in the organ and cell, and you are reaching
out to it. The way to reach the mind in the cells; cell-
groups; ganglia; organs; nerves; parts, etc., of the body,
is to address yourself directly to it, just as you would to a
person. You must think of the mind in the affected parts,
as a "person" who is misbehaving. You must remonstrate
with, argue with, coax, order or drive the '' person"
residing in the organ, just as you would different
individuals. Sometimes coaxing is much better than
driving, and sometimes the forceful method is necessary,
as we shall see. You may either talk; aloud to the mind in
the organ, or else (and this is the better way in treating
others) you may do your talking mentally.

Tell it just what you expect of itjust what you intend it

shall dojust what is right for it to do, etc. And it will
obey. I know a lady, who is an excellent healer along
these lines, and who obtained the principles of this
particular form of healing from myself. She tells me that
she followed my plan, as above stated, with the exception
that to her the organs, nerves, and parts, always seem
like disobedient children, who must be managed one way
or another. And so she proceeds just as she did when she
was a successful school-teacher,

And I am inclined to think that she is right, and has made

an improvement on my original idea. For these "cell-
minds," or "organ-minds" closely resemble the minds of
undeveloped children, and are often unreasonably
stubborn, although if they are reached the right way, by a
firm though kindly tone, in most cases they will obey
orders, and mend their ways.

It is well to use the hands at the beginning of this form of

treatment, in the direction of tapping or patting the part
of the body directly over the organ.

This seems to have the effect of awakening the attention

of the organ-mind, so that it becomes more receptive. It
is akin to tapping the shoulder of a man on the street, to
whom you wish to speak. In such cases, it is well to send
the mental command: "Here! Listen to me!" The hands of
the healer may also be passed over the body as the
mental commands are given, and they serve to give an
additional and strengthened suggestion when properly
used.

A plain, simple way of giving this treatment is to awaken

the attention of the mind in the organ or part, as above
stated, and then proceed to mentally lecture it calling it
by name, as for instance. "Here, stomach!" or "Now, you
liver," etc.

Don't smile at this advice just try it on yourself and you

will stop smiling. Then go on and tell the organ-mind just
what you would tell it if it were an actual personalitya,
childish mind, for instance. You will soon find how quick
the organ-mind is to awaken to your words, and to act
upon your suggestions or orders. Follow the laws of
suggestion in giving these treatments to the organ-minds
that is, remember the suggestive phases of repetition,
authoritative demand or command, etc. Don't be afraid,
but start in to give the organ-mind "a piece of your
mind," and it will obey you.

Dr. Paul Edwards, one of the world's most famous mental-

healers, whom I met quite often a number of years ago
when he was living in Chicago, informed me that the
result of his practice has taught him that there was a
great difference in the "intelligence" of the mind in the
several organs.

For instance, he believed that the heart was very

"intelligent," and quite amenable to mild, gentle, coaxing
suggestions and advice or orders; while on the other
hand, the liver was a most mulish, stubborn, obstinate
organ-mind, which had to be driven along by the sharpest
and most positive suggestions. I have since investigated
along this line, and I am now fully convinced of the
correctness of Dr. Edwards' theory in this respect.

I have found the heart to be very gentle, and obedient, as

he said, and I have moreover found it needed but the
slightest word to attract its attention. I have found the
liver to be brutish, stubborn, and obstinate, and needing
the most forceful, insistent methodssomething like
driving a stubborn donkey along the road. I have also
found the liver to be lazy and sleepy, and needing much
effort to rouse it into a receptive condition.

The stomach I have found quite intelligent, particularly if

it has not been brutalized by "stuffing," and it will readily
respond to the treatment. A peculiar thing about the
stomach is that it seems to like "jollying," or "flattery"
tell it how good a stomach it is, and how well it can do its
work; and how much you trust it to run things right for
you; and lo! it proceeds to "make good," and justify your
praise and commendations.

The nerves respond readily to this form of treatment,

along gentle coaxing lines. The circulation of the blood
may be increased to certain parts, or restrained, in this
way. In this way the blood can be swept all over the
body, creating a pleasant glow; or it may be drawn away
from an aching head, or a feverish brow.

The bowels respond readily to a firm, kind treatment, in

which they are to he told lo move regularlyit being well
to name a certain time at which you expect them to
establish a regular habit, in which case be sure to keep
your appointment with them and give them a chance. The
organs peculiar to women will respond quite readily to
this form of treatment.

Regular menstruation has often been established by

treating the proper parts in this way a month ahead, and
keeping it up every day until the regular periodin this
case it is also well to "fix a date." Suggestions of "firm,
nowbe firm and strong" have relieved many cases of
womb weaknesses. Profuse menstruation has yielded to
commands of "slow, now; easy, easy; not so free a flow,"

There are no fixed forms of treatment along these lines.

You must acquire the "knack" by practice. The proper
words will suggest themselves to you. The thing to do is
to know what you want done, and then command the
organ-mind to do that thing; using the same words that
you would use in talking to a real person in the place of
the organ. You will soon acquire the art, by a little
practice.

Those who have treated a large number of persons in this

way have told me that the mind in the organs and parts
seems to instinctively recognize the healer's power over
them. Just as a horse or dog will recognize men who are
accustomed to managing animals of their kind, so will
these organ-minds instinctively recognize their master in
one who has studied this art of mental-healing, along
these lines.

Remember always that you are mind talking to mind, not

to dead matter. There is mind in every cell, nerve, organ
and part of the body, and in the body as a whole; and this
mind will listen to your central mind and obey it, because
your central mind is positive to itthe organ is negative
to you. Carry this idea always with you in giving these
treatments, and endeavor to visualize the mind in the
organs, etc., as clearly as may be, for by so doing you get
them in better rapport with you, and can handle them to
better advantage.

And, also remember, that the virtue lies not in the mere
sound of the words that happen to reach the organ or
cellsthey do not understand words as but they do
understand the meaning behind the wordsthey
recognize the mental state of which the word is the
outward symbol. But without words it is very hard for you
to think, or clearly express the feelingand so by all
means use the words just as if the organ-minds
understood their actual meaning, for by so doing, you can
drive in the meaning of the wordand induce the mental
state conditions necessary to work the cure.

While this local treatment is adapted especially to

personal healing, still it may be also used to great
advantage in absent healing, by combining it with the
regular general form of absent healing. That is, after
giving the general absent treatment, proceed to place
yourself en rapport with the organ-mind in the patient,
and then talk to it just as you would if the patient were
actually present.

Visualization will enable you to do this effectively. I have

heard of some wonderful cures having been effected by
the use of this form of local treatment in absent healing,
in connection with the general treatment.

And in case of self-healing this local treatment acts with

wonderful force. One can, of course, "talk up" to his own
cells and organs just as he can to those of another and
with equal effect if he goes about it right. This opens up a
wonderful field for self-healing. The methods and practice
of local treatment in self-healing are precisely similar to
those used in treating others. I am personally acquainted
with a lady who has learned to make her body obey her
perfectly.

If the body looks tired or droopy or lacks freshness and

beauty, she just "talks up" to it and tells it how much she
thinks of it and how much she appreciates all that it is
doing for her, etc., and at the same time encourages it to
manifest activity and interest, etc.
The result is that the next morning after the treatment
she will find that all of her suggestions have been
accepted and acted upon by the body, and that the latter
looks fresh, active and beautiful, manifesting all the
appearance of youth and perfect health. I have heard of
women managing to retain their youthful appearance in a
similar manner.

I have known men to "coax up" their bodies, when under

the strain of unusual work, with the best of results. In
fact, I believe that in this form of treatment of one's own
body there are possibilities as yet undreamt of by the
race. Perhaps tins hint may start some investigator to
exploring the field to the limitI have not found time to
carry my investigations along this line quite as far as I
would have liked. There is a great unexplored field here.
Here is a chance for some fine work for the students of
'this book.

And now I seem to have reached the end of this chapter.

Remember, please, that within its pages I have
condensed information sufficient to have filled a good
sized volume or two. Read it carefully and do not let the
simplicity of my methods lead you to ignore the wonderful
possibilities open to those who will practice them.

I have not cared to dress up my "treatments" and

methods in fancy garb for the purpose of bewildering the
eye and creating an impression upon the foolish and
childish minds of those who run after these things. I do
not want a "following" of this sortI want, rather, the
earnest sympathetic co-operation of my students who
appreciate the virtue in these apparently simple methods.
As I have said before, these "simple" methods and forms
of treatment represent the work and experience of myself
and others extending over a number of years. They are
the "boiling-down" of many systems, and the result of my
own experiments. They embody the simplest, plainest,
and yet the most effective methods known to the world of
mental healing today.

Take my word for thisI base this statement upon eight

active years of earnest, patient, careful investigation,
experiment and study along these lines under
circumstances with which few are fortunate enough to be
favored. I say these things not in the spirit of boasting or
"booming my own wares," but merely that you may
understand just what is behind and under these'' simple
forms, methods and treatments.

You will notice, I hope, that in order to practice these

methods of mental healing you are not required to "join"
anythingnor asked to connect yourself with any new
religion or semi-religion. You may adhere to your favorite
beliefs, and still make as many cures as the best of those
who believe and claim that the healing is done because of
some fantastic theory, dogma or belief! There is no more
sense in building up a religion around mental healing than
there is in building one up around Homeopathy,
Allopathy, or Osteopathy, or Hydropathy, or any other
"pathy."

There is but one healing power of the mind and that is

free and open to all It is the gift of the Infinite to its finite
reflections. It is a natural force, working under certain
laws and free to all. Take it and use it toward "the
healing of the nations," beginning with yourself.
Mental Architecture

"Architecture" means "the art or science of building or

construction," and "Mental Architecture" means "the art
or science of Mind Building." By "Mind Building" I, of
course, mean "Brain Building," for as I have told you in a
previous chapter, the brain is the "machinery" of the
personal manifestation of mind, or the "converter" or
"transformer" of the Mind-Power.

But as the word "mind" is generally used as synonymous

with "brain," in the case of individuals, I shall speak of
"Mind Building" in this lesson, although I always mean
"Brain Building" when I so speak.

The differing manifestations of mind in the various

persons with whom we come in contact is at once
recognized as depending upon the character, quality,
degree and grade of their brain-material The brain is
composed of a peculiar substance called "plasm," or
elementary living-matter.

The word "plasm" is derived from the Greek word

meaning "a mould or matrix," and its use in connection
with the brain-substance is peculiarly appropriate, for it is
in the cells of the brain that "mental states" are "cast or
molded," as it were. The brain is composed of an
enormous number of tiny cells which are the actual
elements in the production and manifestation of thought,
or mentation.
These brain-cells are estimated at from 500,000,000 to
2,000,000,000, according to the mental activity of the
person. There is always a great number of reserve brain-
cells remaining unused in every brain, the estimate being
made that even in the case of the wisest man, or most
active thinker, there are always several millions of unused
brain cells held as a reserve.

And the most advanced science also informs us that the

brain "grows" additional cells to meet any demand upon
it. And brain-building is the development and growth of
brain-cells in any special region of the brain; for, as you
probably know, the brain contains many regions, each
region being the seat of some particular function, quality,
faculty or mental activity.

By developing the brain-cells in any special region, the

quality, activity or faculty which has that region for its
seat is necessarily greatly increased and rendered more
effective and powerful.

The investigators along the lines of Phrenology have long

since recognized the fact that brain-centers or regions
could be developed by proper exercises, etc., and the
text-books on that science give us many interesting facts
regarding the same.

These cases show us that not only is an individual able to

develop and cultivate certain qualities of mind on the one
hand, or restrain them on the other, but that also the
very outward shape and size of the skull manifests a
corresponding change, for the bony structure
accommodates itself very gradually to the pressure of the
increasing number of cells in some particular center or
region of the brain.

It is a fully demonstrated scientific fact that a man may

"make himself over" mentally, if he will but devote the
same degree of attention, patience and work to the
subject that he would in the case of a desired
development of some part of the physical bodysome
muscle, for instance.

And the processes are almost identical in the case of

muscle and brain-centeruse, exercise and practice along
the lines pointed out by those who have investigated and
experimented along the particular line.

Prof. Elmer Gates, of Washington, D. C., one of the most

remarkable men of this age, has given to the world an
account of some remarkable experiments along the line of
brain-growing, the experiments having been tried upon
various animals. He tells us that his early experiments
along this line were in the direction of training dogs to
develop some one particular sense, that of seeing or
hearing particularly.

He would specially train a certain number of the animals

according to his methods, and at the same time would
keep a like number of the same animals of the same age,
etc., without any extraordinary use of the particular
faculty in question, and still a similar number without the
opportunity of using that faculty at all. At the end of a
certain time he would kill some of the animals belonging
to each class, and upon examining the brains of each he
made the discovery that the number of brain cells (in the
regions of their brains in which the sense or faculty was
manifested) showed a startling difference, depending
upon the degree of use and exercise of the particular
faculty.

His specially trained animals showed a much greater

number of brain-cells than had ever been found in
animals of the same breed and age. Prof. Gates continued
these experiments over a number of years and obtained
some remarkable results. He specially trained the
faculties of some of his dogs so that they were able to
distinguish between seven shades of red and a like
number of green shades.

I have not the time here to speak at length of the

wonderful results of Prof. Gates' experiments, but he has
firmly established the scientific fact that brains may be
"grown" at will, if the person will apply himself to the
subject with sufficient zeal and ardor. I have conducted u
number of interesting experiments (not with dogs, or
through vivisection, however) which have proven
conclusively to my mind that the entire natures,
dispositions, characters and faculties of people may he
entirely changed by intelligent psychological methods
along the lines of Suggestion or Auto-Suggestion,
accompanied with certain other methods to be mentioned
in this lesson.

The great school of "New Thought" people of the various

sects, cults and associations have been doing some
excellent work along these lines during the past ten years
or more. Their systems of "affirmations" and "denials"
really developed or restrained their brain-centers and
desirable qualities were increased and developed and
undesirable ones were restrained. But the mere use of
"affirmations", "auto-suggestions" or even strong, positive
suggestions given by another, forms only one-third of the
work necessary in order to produce the best results.

It is all very well to assert "I am Brave," "I am

Industrious," "I am Active," etc., etc., but if the work
stops there it remains only one-third done. It is true that
these affirmations and auto-suggestions undoubtedly do
stimulate and develop mental faculties and brain-centers
and play an important part in character building. But in
order that they be used to the best advantage there must
be visualization, and there should be a certain physical
acting out of the mental suggestions or affirmation. There
must be seeing and doing as well as saying.

You will remember what I said in my lesson on Mental

Suggestion regarding the fact that "mental states take
form in physical action," and its twin-truth that "physical
action produces mental states." It is a case of action and
reaction in both instances.

For instance, if you will start in to feel angry, and keep it

up a little while (even though the emotion is assumed for
the experiment), you will find that your brows will form
into a frown and that your hands will clench and your
jaws will fasten into a savage "bite." You know this to be
true, of course. But then, on the other hand, if you will
assume the above-mentioned physical characteristics
accompanying anger and will keep them up earnestly for
a short time, you will find yourself actually feeling angry.
And the same thing is true of the feelings and actions of
pleasure.

Think intently of some pleasant thing and you will find

your face breaking into an expression of pleasureyou
will smile; your eyes will twinkle and you will manifest all
the outward characteristics of pleasure. And, on the other
hand, if you will "throw yourself into the part," and will
smile and manifest all the outward signs of pleasure, you
will find yourself beginning to feel "bright, cheerful and
happy" in a short time.

I have seen a sign bearing the simple word "smile!" in big

letters cause people to change their mental states in a
few moments. They would take the suggestion and being
amused at the sign they would begin to smilethen the
smile's physical actions would react upon their minds and
they would begin to "feel good" and so on.

I defy anyone to manifest the physical actions of any

particular emotion or feeling, earnestly and actively, for a
short time, without the corresponding mental state
actually manifesting itself. Go into a business house
manifesting the outward signs of good nature, confidence,
self-reliance, etc., and you will not only impress others by
suggestion, but you will also impress yourself, and you
will begin to actually feel the thing that you have been
acting out.

Go into the same place manifesting the outward

appearance of failure, lack of confidence, fear, etc., and
not only will your suggestions be taken up by the others,
but you will sink deeper and deeper into the mental state
you are acting out.

I have known people to acquire a masterful, confident,

reliant character by a systematic and persistent "acting
out" of the parttheir "second-nature," so acquired,
growing stronger than their original nature.

The exercise of the faculty, in this way, developed the

brain-cells in the proper area and the people were indeed
"made over." I know men who, when feeling "blue" or
"discouraged" will always force a smile to their faces and
in a short time they will regain their accustomed or
desired cheerful state.

I have known at least one man to rouse feelings of stern

determination by similar methods. This man was in a
position in which there would frequently arise the
necessity for the manifestation of the most determined
sternness and an almost angry display of will.

The man in question was by nature a good-natured, easy-

going, kindly person, and he found it almost impossible to
manifest the desired qualities upon the occasions
mentioned.

But one day he was roused to a state of intense

determined sternness by a most annoying exhibition of
careless action in the office, which although soon settled,
left him with the physical reflex of the mental state just
experienced. Before this physical condition had passed
away there arose, unexpectedly, a case of genuine
necessity for the exhibition of the stern, determined
action mentioned in the first place. Meeting the man to
whom this attitude must be manifested, our man found
that, much to his surprise, he displayed a wonderful
degree of the desired trait and gave the other man a
talking to that made his hair stand on end, and brought
the desired result instantly.

No one was more surprised at this occurrence than our

man, and after it was all over he tried to "figure it out"
and did. He came to the conclusion that when he was
manifesting the physical conditions of the mental state, it
required but a trifling effort to induce the state itselfin
fact the state came almost "automatically." He had
discovered, by accident, a well-established psychological
law. And he made use of it ever after.

Thereafter, whenever he had to "work himself into a

state," as he called it, he would walk about his office a
few moments before he would see the other man, and
during his walk be would "bite" hard and protrude his
jaw; he would frown and clench his fists and make his
eyes glare, etc., etc., and before long he would feel
himself in the proper mood to see the other man and give
him the necessary "laying out" The plan worked like a
charm. I almost dislike to tell you the sequel, however.

Our good-natured, "easy" man so developed these

opposite qualities by this practice that in a few years he
was known as a man to be dreaded by those who had
occasion to receive treatment at his hands, and his whole
nature seemed to have changed, and even his best
friends would then hesitate to call him "easy" or "good
natured."
He had made himself over that's all. And from this story
you may build up a whole process of character building if
you have sufficient imagination and ingenuityfor the
principle is the same in all cases. Character is plasticand
may be molded at will, by intelligent methods. But it
takes more than "holding the thought" to do it one must
learn to act out the part desired, until it becomes second-
nature.

I wonder how many of you will realize what a wonderful

field is here opened out for you if you will follow the idea
taught by the past few pages? How many of you will
realize that I have herein given you the "Secret of Making
Yourselves Overt?" I wish that I could fairly "pound into
you" this truth. When I think of what many of you are;
and then of what you might be, if you would realize the
inner truth and importance of what I have just told you
well, then, I feel like printing the tale in big, black-faced
type and capital lettersso that I could make you read it.

I think that the facts and principles above stated are self-
evident and need little or no backing up by authorities.
But I think I will give you a quotation or two to help
fasten the idea in your minds. Prof. Halleck says: "By
restraining the expression of an emotion we can
frequently throttle it; by inducing an expression we can
often cause its allied emotion." I wish that every one of
you would commit the above words to memorythey are
golden. By expression Prof. Halleck, of course, means the
physical manifestation or expressionthe physical action
which springs from the emotion.
Prof. William James has this to say along the same line:
"Refuse to express a passion and it dies. Count ten before
venting your anger and its occasion seems ridiculous.

Whistling to keep up courage is no mere figure of speech.

On the other hand, sit all day in a moping posture, sigh,
and reply to everything with a dismal voice, and your
melancholy lingers. There is no more valuable precept in
moral education than this, as all of us who have
experienced know: If we wish to conquer undesirable
emotional tendencies in ourselves we must assiduously,
and in the first instance cold-bloodedly, go through the
outward movements of those contrary dispositions which
we wish to cultivate. Smooth the brow, brighten the eye,
contract the dorsal rather than the ventral aspect of the
frame, and speak in a major key, pass the genial
compliment and your heart must indeed be frigid if it does
not gradually thaw." Aren't those words fine? Read them
over several times so as to be sure to grasp their full
meaning!

If you wish to cultivate a quality in which you are

deficient, you must think about it, dream about it,
concentrate upon itlive it out in your thoughts as a
"day-dream" or "mental picture"hold the visualized
mental image of it always with youand last and equally
as important, if not more so, act out the physical
manifestations of itplay the part out. Act your part,
earnestly, ardently, constantly, eagerly, steadily.

On the other hand, if you wish to repress a quality, the

best way to do it is to cultivate the opposite quality, and
the undesirable quality will be "crowded out." If you wish
to get rid of darkness in a room, you don't have to shovel
it outjust open the windows and "let a little sunshine
in." Prof. James has told you the same thing in the
quotation given a few moments ago. it is psychological
law. Kill out the negative by cultivating the positive.
That's the rule! But don't forget to act out the part!

What is called auto-suggestion, or self-suggestion, id one

of the most active agencies employed in Mind Building.
Auto-suggestion covers all the various forms of
affirmations, denials, statements, etc., employed by the
several "New Thought" schools, and is the underlying
principle of all forms of "self-impression." "Self-
impression" would be a better name than any of these
terms, for it described the process exactly. One
"impresses" his mind with certain ideas, suggestions,
feelings and mental states.

There is a dual aspect of mind which enables one to play

two parts at the same time, viz.,

(1) the part of teacher or master, and

(2) the part of scholar or pupil.

One may charge his mind with the task of waking him up
at a certain time in the morningand wakes up. Or he
may charge his mind to remember a certain thingand
he remembers it.

This form of self-mastery may be carried to great lengths,

and one may bid his mind collect data regarding certain
subjects, from amidst its heterogeneous collection of
mental odds and ends of knowledge; and then bid it
combine the information into a systematic formand the
mind will so act and the combined information will be at
hand when needed. I find myself doing this, almost
unconsciously, when I start to write a bookfact after
fact and illustrations appearing at their proper time and
place. The field of self-impression has just had its outer
edges exploredthere is a great region of mentation here
awaiting some of you.

And so, this auto-suggestion is a case of "says I to

myself, says I." And the queer thing is that if you will
impress your mind sufficiently, strongly, and with
sufficient repetition, you will find it taking the impression
and acting upon it.

Repetition is a great thing in auto-suggestion. You

remember the case of the man who told a certain He so
often that he got to actually believe it himselfrepeated
auto-suggestion works along the same psychological
lines. Hearing a thing impressed upon it sufficiently often,
it takes it as a fact, and proceeds to act it out accordingly.
Constant affirmation and statement, made to one's self,
will manifest in actual conditions.

Many a person has changed his whole physical and

mental condition by a careful, persistent course of auto-
suggestion. Of course, if one combines the mental image,
or visualization process with the autosuggestion, he will
obtain a doubly efficacious result.

And, if, in addition to these two, he will practice acting

out the part along physical lines, he will reap a ten-fold
harvest of results. These three forms combined, employed
and persisted in, will work miracles in any one.

For instance, if one suffers from fear in meeting other

personsan abnormal timidity or bashfulness, commonly
called " self-consciousness"the first thing for him to do,
is to brace himself with constant affirmations or auto-
suggestions of "fearlessness"; then he should visualize
himself as absolutely fearless; then he should endeavor to
reproduce the physical appearance and outward
demeanor (an acting out of the part) of the fearless man.

And thus will he gradually develop into that which he

desires. His ideal becomes realhis dream a facthis
feelings actionshis actions feelings. And this rule and
example will hold good along the whole line of personal
qualities or characteristics. All come under the rulethe
same principle works in all cases. Get the principle and
you have the secret of the whole thing.

But here I am going to suggest a little variation along the

lines of autosuggestion, which I have found to act
admirably in this class of cases. The ordinary auto-
suggestion, or affirmation works along these lines, viz.,
one affirms or suggests to himself something like this: "I
am fearlessI fear nothingI am courageousI am filled
with confidence," etc., etc. Now this in fineno one who
knows anything about the subject will dispute the fact
that a man "holding the thought" that "I am fearless," will
be filled with courage, and will manifest the qualities that
he is claiming for himself.
It is the old tried and oft-taught plan of affirmation or
auto-suggestion that has worked wonders for so many
people. And I positively advise you to follow this plan of
"holding the thought," and making the affirmations or
autosuggestions in the first person, when you are "going
into action." As a "bracer" it is unexcelled. But there is
something else not so oldand here it is.

You will see in the previous chapter, entitled "Healing

Methods," (in that part devoted to self-healing ) I tell you
to imagine yourself as "John Smith," or whatever your
name may bethat is, as a separate person, and then to
"treat" him as such just as you would a patient well,
this plan also works admirably in cases of character
building by auto-suggestion.

While the "I am," etc., plan is good as a bracer, and when
going into action, still this last mentioned plan of mine
operates far better when it conies down to steady
"treatment" of oneself for mental failings; weaknesses
and character-building. Just try both plans yourself and
see if I am not rightbut practice my plan a little until
you acquire the "knack" before finally deciding the
matter. Here is how it works in practice.

Suppose you wish to cultivate fearlessness in place of the

fear-thought that has bothered you so much. Well, in
addition to the mental image of visualization and the
never-to-be-forgotten acting out the part, you wish to try
auto-suggestion. The old way, you remember, was to
claim to yourself, "I am fearless," etc. Now my new way
of "treating" yourself is to imagine that you are "treating"
some other person for the same trouble. Sit down and
give a regular treatment. Imagine yourself as sitting
before your personalitythe central mind giving a
treatment to the "John Smith" part of youthe individual
"treating" the personality. The individual (that's you) says
to the personality of "John Smith": "Here, John Smith,
you must brace up and do better. You are fearless,
fearless, FEARLESS! I tell you, you are fearless! You are
courageous, and brave, and bold! You are confident and
self-reliant! You fear nothing! You are filled with strong,
positive Mind-Power, and you are going to manifest it
you are going to grow more and more positive every day!
You are positive this minute do you hear met Positive
this very minute! You are positive, fearless, confident and
self-reliant right now, and you will grow more and more
so every day. Remember now, you are positive, positive,
positivefearless, fearless, fearless!" etc., etc., etc.

You will find that by this plan you will be able to fairly
pour in the positive suggestions to "the John Smith part
of you," and the latter will take them with the same effect
as if there were two persons instead of one. And there
are two persons, according to the occult teachingsthe
individual and the personality.

This plan will afford a welcome variation to the

monotonous "I am this and I am that" methods which
have caused so many once-ardent followers of the "New
Thought" to throw up the whole matter in disgust. This
wholesale "I am this and that" business has tired many a
good soul who thereby let go just when in sight of
attainment. To such and to all others I would say: "Try
this new plan!" Learn to actually "treat yourself" by this
method and you will be surprised at the rapid progress
you will make as compared with the old plan.

But don't forget to impress upon the "John Smith" part of

you that he must hold the mental image or visualization;
and that he must start right in to act out the part! Don't
let him get away from thisinsist upon itcross-examine
him about it before each treatment and hammer it into
him hard. For as our colored brother would say. "He sure
needs 'em all" to carry him through.

Now, please experiment with this method on yourself and

find out its wonderful possibilities by your own
experience. Don't rest with my say-so, but prove it for
yourself.

When once you have found out just what this method will
do for you you will wonder that you had never thought of
it before. You will cultivate a sense of individuality which
will recognize the personality is a plastic something that
can be molded and shaped at your will by this
"treatment." And, best of all, you will learn to know that
the individual is you, and you are the individual and that
the personality is merely something that "belongs to you."
"When you have reached this stage you will have called to
your hand the forces of the great Mind-Power and will
indeed have a right to call yourself "positive" and an
"active center of power" in the great Ocean of Mind-
Power.

And all this will have been brought about by this new plan
of '' Says I to myself, says I. Is it not worthwhile?" Then
start in to "make yourself over as you will!"
Making Over Oneself

Now comes the question "In what respect shall I make

myself over?" And this is a question that I cannot answer
for you, because each one of you would have to be
answered differently, and I would have to understand the
requirements of each particular case before I could so
answer.

But, after all, each and every man or woman who studies
these chapters has a very good idea of his or her
particular strong or weak points of character. Each one
knows just about what qualities need to be strengthened
and built up, and just which ones need to be restrained.
Every person knows his short comings in the lines of
personal qualities or character, for he or she has been
forced to this knowledge by coming in contact with the
world.

If you are considering the question of character

architecture in your own case, I would advise a strict self-
examination with a pencil and paper, in which you must
set down the degree of development of each particular
quality, without fear or favor toward yourself. When you
have done this you will know just how to proceed. You will
have given yourself a mental diagnosis. I herewith give
you a general list of qualities, etc., as an aid in this work
of self-examination as a basis of mental architecture. In
using it ask yourself the question: "What degree of this
quality do I possess?" And answer the question "on
honor."

Below I give you a list of the "faculties" usually given in

works on phrenology, which will aid you very materially in
preparing your report on yourself. Each faculty relates to
some quality of character possessed by you, and
regarding which you are asking yourself the question
mentioned above:

Sexuality. Ideality. Friendship. Mirthfulness. Love of Life.

Sense of Size. Physical Appetites. Sense of Order.
Cautiousness. Memory. Firmness, Language. Faith.
Judging Human Nature. Ingenuity. Parental Love.
Imitation. Stick-to-it-iveness. Sense of Shape.
Determination. Sense of Color. Secretiveness. Sense of
Locality. Self Esteem.

Musical Taste. Hope. Comparison. Sympathy, Domestic

Qualities. Sublimity. Love of Places. Observation. Fighting
Qualities. Sense of Weight. Acquisitiveness. Sense of
Number. Love of Praise. Sense of Time. Integrity.
Originality. Veneration. Agreeableness.

Every one of the above mentioned faculties or qualities

may be increased or decreased by the practice of the
methods given in this lesson. Autosuggestion,
visualization and acting-out-the-partthat triple method
of character architecture will enable anyone to "make
himself over" in any one or more of the above qualities.
You will, of course, always remember that the methods
named act in the direction of stimulating the growth of
the brain-cells in the particular centers, areas and regions
in which the particular faculty or quality is manifested.

The immediate cause of the growth of the brain-cells is

the desire of the individual manifesting itself along
physical lines; coupled with that law of Nature which
causes increased physical or mental growth in accordance
with necessity or need.

The earnest desire, heightened by visualization and auto-

suggestion, stimulates the brain centers manifesting the
desired qualities, and by so doing causes a more rapid
production of new cells and the greater development of
the existing ones. Then the acting-out-the-part, with its
physical manifestations, creates a direct demand upon the
brain for means of manifestation, and the brain responds
by growing additional cells to meet the demand.

There is in Nature a law that tends to furnish to the

organism that which is needed for its development and
necessities. The horse has evolved from a three-toed
animal into a one-toed one, in response to the demands
of its environments, and the necessities of its life. Birds of
prey have claws and beaks adapted to their needs and
wants; beasts of prey have great teeth, claws and shape
of body adapted to their wants and necessitiesand so it
is all through Nature.

But remember this, that animals constantly change as

their environments alter, for Nature always is ready to
supply that which is demanded by the necessities of the
organism. Evolution gives ns many convincing illustrations
of this fact, which I regret not being able to mention here.
If a part of the body is brought into unaccustomed use, it
becomes tired at first and then Nature sends to its relief
increased nutrition and development so that in time it can
meet the new requirements with ease. And so it is in this
matter of the brain-cells.

Make a demand upon Nature for increased power along

certain lines and she responds. And the way to make the
demand for new brain-cells in order to manifest certain
qualities to a higher degree is to follow the methods given
you hereinauto-suggestion; visualization and acting-
out-the-part. I trust that you now understand not only the
"how" of this subject, but also the "why" of it

It is impossible in the space of a few chapters to give

detailed instruction regarding the development of each
separate faculty of the mind. That would require a good
sized book by itself. But I have given you the general
principles and directions and you should be able to work
out the rest of the problem yourself. I shall, however,
give you special directions for the development of the
particular qualities most necessary to the dynamic
individual mentioned in the chapters on personal
influence.

Before proceeding to this last mentioned phase of the

work, however, I wish to say that not only may one
"make himself over" by the methods given, but be may
"make over" other people by the same methods applied in
the forms of suggestive treatment This is particularly true
in the case of children, whose characters are extremely
plastic, and who yield readily to constructive shaping and
guidance.
It is not necessary for me to go into this matter in detail,
for in my chapters on "Mental Suggestion" and "Mental
Therapeutics," as well as in the present lesson, I give the
principles of such treatment and the methods of applying
the same. I trust that you have paid sufficient attention to
what has been taught to be able to understand and apply
this form of suggestive treatment to others. What I have
said about treating the "John Smith" part of you is true
when you are actually treating others.

The same principles apply. In addition to these you may

advantageously use treatments by mentative currents,
which will tend to induce in the mind of the other person
the desired mental state, which in time will result in the
production of the new brain-cells needed to "establish"
the mental character-cure. In treating others for a change
of character, proceed exactly as you would in treating
them for a physical ailmentthe principle is the same, for
the trouble arises from a similar underlying cause. In both
cases you are treating mind, remember.

And now to the building up of the dynamic individual. We

have seen what he was like, and now we must try to
"make ourselves over" to resemble him.

The methods given in the present chapter, and the one

immediately following it apply to this work, of course. Let
us now form a mental picture of the dynamic individual
and see what qualities he possesses, and then learn how
to develop and cultivate those qualities.

Our dynamic individual is possessed of a strong desire. He

knows how to "want" a thing the right way. No mere
"wishing" or "sighing" for a thing when he wants a
thing he wants it "We all think that we want things, but
the majority only want them in a half-hearted way. The
flame of desire burns feebly and gives little light or heat

One of the first things you will notice in coming in

personal contact with the men "who do things" in the
world is that they are filled with that intense, eager,
longing, craving, hungry, ravenous desire that urges them
on to mighty effort and achievementwhich makes them
demand things instead of begging for them.

Even among the animals that we speak of as "strong" and

"masterful," you will find that this desire quality is strong,
so much so that it impresses itself in their every
movement and action. And on the other hand, you will
find a lack of that same quality in the species of animals
that are preyed upon, hunted and devoured by the
others. This class of weak-desired animals impress us as
"weak" and "spiritless."

And so it is with men. No one ever did anything or got

anything unless he was filled with a strong, hungry desire
for that thing. If a man feels a hunger for attainment, just
as he feels a hunger for his meals, he will make mighty
efforts to satisfy that hunger. Just think of what you
would do to satisfy a craving hunger! Well, these men feel
the same way about other things for which they are
hungry.

Desire is a form of hunger. And the hungrier a man is for

a thing the more Desire-Force will he manifest and the
greater efforts will he make to get that thing.
People have fallen into the habit of speaking and thinking
of "desire" as an unworthy, low, animal, selfish quality
but they are seeing only a half truth while thinking that
they are seeing the whole thing. They seek to escape by
speaking of "high desires," "aspiration," "ambition,"
"zeal," "ardor," "love," and a number of similar terms
but these things are merely our old friend '' desire'' with a
new name.

Let me give you a few words used in speaking of some

form of desire.

Here they are:

Desire, wish, want, need, exigency, mind, inclination,

leaning, bent, animus, partiality, penchant, predilection,
propensity, willingness, liking, love, fondness, relish,
longing, hankering, solicitude, anxiety, yearning,
coveting, aspiration, ambition, eagerness, zeal, ardor,
appetite, appetency, hunger, thirst, keenness, longing,
craving, etc., etc.

Quite a formidable list!

The truth is that all of the "feelings" that incite one to

action of any kind or sort, are forms of desire. Without
desire one would cease absolutely from action. Preceding
every action there must be desire, either conscious or
unconscious. Even those people who make a virtue of
renunciation of desire, and who claim to have "conquered
desire absolutely," are acting in response to a more subtle
form of desire.
How is this, you ask? Well, simply because they are
carrying out a desire not to desire certain other things.
Desire is at the bottom of the renunciation, just as it is at
the bottom of the very desires they wish to renounce.
This must be so always, for desire is a fundamental
natural law, and is always manifest. Not only in the doing
of things is desire manifest, but also in the refraining
from doing the same things. One man desires to smoke
another desires not to do so.

Desire in both cases! "Lack of desire" to do a certain thing

simply means a desire to pursue an opposite course of
conduct and action. And so it goesdesire is manifest in
every action and refraining from actionso long as one
has the capacity for action. Nothing has ever been done,
created, or manifested without desire. The very atoms
manifest desire in their combinations. And so, all the
universe has been built up through the operation of the
law of desire, and the law of willboth of which are
phases of the one law. Desire underlies all lifeit rests in
the very heart of life itself. And the greater the
manifestation of vitality, the greater the force of desire.

But remember always, that there are wise desires and

unwise desires. And the dynamic individual learns to
distinguish between the wise and the unwise desires
between the "good" and the "bad" onesand governs
himself accordingly. He examines his desires and picking
out the ''good and wise" ones he discards the "bad and
unwise" onesthen he proceeds to develop and build up
the ones he has selected.
And how does our dynamic individual develop his desire
when desire in itself is not a separate mental faculty, but,
instead, manifests through and in each faculty!

He proceeds to hold up to it the mental image of the

things to be desired, and the Desire-Force within him
flows forth, and manifests more and more energy
according to the stimulus. Desire-Force is always inherent
in the person just as is Will-Power, but both need an
incentive to actiona stimulus to manifestation.

It is a well-known law of psychology that desire flows out

and manifests itself in response to an object. This object
of desire is always something that affords pleasure,
satisfaction or content to the individual, or else that will
rid him of pain, discontent, discomfort, or dissatisfaction,
either immediate or remote in both instances, and
sometimes indirectly; that is, the pleasure or pain may be
occasioned by the pleasure or pain, immediate or remote,
of some other person in which the original person is
interested.

The clearer the mental image of the object of desire, the

greater will be the degree of desire manifested, all other
things being equal. A child may be filled with discontent
it wants something, but does not know what it wants.
Then the child thinks of "toys"and it begins to want still
harder. Then it sees a toyand then its want becomes
very intense.

One may feel hungry in a degree, but when he sees some

particular object of taste, the hunger becomes far more
intense. And so it follows that if one will keep on
presenting to his desire the suggestion and mental image
of the object, then will the desire begin to burn more
fiercely and strongly and may be cultivated to almost any
degree.

You know how one may awaken desire in another this

way, by means of suggestion, and by presenting the
mental image of the object, in conversation, etc.how
many of us know to our cost how the "sight" of an
unthought of thing makes us begin to "hanker" after it
and long for it!

The book agent plays upon this trait of character in us

and so does the department store man on bargain days
and by his window displays. You will remember what I
told you in the chapters on suggestion, about the steps in
"salesmanship," the important point being to "arouse
desire" in the customerand what I said about the same
thing in the case of the advertiser.

This idea underlies all forms of suggestive influence and is

manifest in the lives of every one of as, every day of our
lives. And if this be so, can you not see that by auto-
suggestion you may arouse the same degree of desire in
yourselves that others arouse in you and you in others!

The threefold methodauto-suggestion, visualization and

acting-out-the-part, will develop desire in you. In auto-
suggestion, along these lines, you must "treat" yourself
for desire. Tell the "John Smith" part of you how much he
desires this or thathow much he aspires to this or that
how strong is his ambition for this and that, etc.
Then visualize the object that is the thing desired, until
you can see it plainly and clearly. See yourself in
possession of it, or as having attained it Keep this mental
image always with you, for it will act powerfully in
arousing your Desire-Force.

Then act-out the idea of gaining headway and moving on

to the possession or attainment. Cultivate the outward
actions and demeanor of the man who has "arrived." If
you are after success, then act-out the part of the
successful man. You need not be told why, after what I
have said.

In conclusion, I will again remind you that the objects of

this development of desire are,

(1) that your will may be called into play, and

(2) that your Desire-Force may be set into activity and

thus begin in its "drawing," "attracting" work.

Read what I have said about Desire-Force in the previous

chapters. Now, do not dismiss this part of the subject
lightly. It is most important to you. Desire and will are the
two phases of Mind-Power, and you must develop both of
them in order to get the best results.

Keep the flame of right desire ever burning brightly. Feed

its lamp with the ideas of the objects of desire by auto-
suggestion, visualization and acting-out. Remember my
parting words about desire: The first thing in the direction
of doing things, or getting things, is to want the things
hard enough!
A strong, ardent, keen desire will clear away the
undergrowth of the path of success. It will attract you to
the people and things needed for its satisfaction, and will
attract to you the people, things, circumstances,
environments, etc., needed for its satisfaction. Desire is
the soul of the law of attraction.

And now let us consider the second attribute of our

dynamic individual. It is will-power. Our man is an
example of living will. He is filled with the force of action.
He is determined. He keeps his will on an object just as a
machinist keeps his chisel en the hard metal, letting it
bite in deeper and deeper until the desired impression
and end is obtained.

I have told you how the will is always set into operation
by the urge of desire. When you develop and cultivate
desire you are doing much to cultivate Will-Power. So I
need not repeat this part of the process I have just told
it to you under the head of desire.

But there is another feature about the use of will which I

mast call to your attention. It is the feature of its
determined application and manifestation. It is all very
well to have a strong will, but it will avail you nothing
unless you learn how to apply it.

The secret of the resolute will lies in determination and

persistency. And the first thing to be acquired is the
capacity for attention. "Writers on psychology will tell you
that a "tenacious attention is one of the strongest factors
of a cultivated will." That is ityou must acquire tenacity
of attention. You must acquire the art of patiently
dwelling upon a thing until you accomplish your purpose.

You must learn to do things thoroughly and completely.

You must learn to concentrate your will upon a thing and
not allow it to be distracted or to wander off until you do
what you set out to do. You must cultivate stability,
decision, perseverance, tenacity and stick-to-itiveness.
And you can do all of these things by the triple method
given in. these chapters. Each quality is capable of
cultivation and development in the same way.

You can do these things "if you want to hard enough."

First stir up your desire to accomplish the taskthen will
that you shall do itthen do it.

Thousands of others have done these thingsand so may

you if you are an individual and are not a mere personal
shadow. I shall now give you some advice regarding will-
development, to which I ask you to pay close attention.

The first obstacle to be overcome in the work of

cultivating Will-Power is to overcome the old habits of
weak will, and to replace them by new habits of strong
will. This question of habit is a most important one, for we
are all more or less slaves to habit. Habit is second nature
which is often much stronger than our ordinary natural
impulses.

In order to develop the dominant will you must cultivate

some new habits. And of these things I shall now speak.
The following rules for the development of new habits will
prove of great benefit to you, if you will study them
carefully and then put them into practice.
Rule 1. Get control of your physical channels of
expression and master the physical expression connected
with the mental state you are trying to develop.

For instance, if you are trying to develop your will along

the lines of self-reliance, confidence, fearlessness, etc.,
the first thing for you to do is to get a perfect control of
the muscles by which the physical manifestations or
expressions of those feelings are shown. Get control of
the muscles of your shoulders that you may throw them
back manfully.

Look out for the stooping attitude of lack of confidence.

Then get control of the muscles by which you hold your
head up, with eyes front, gazing the world fearlessly in
the face. Get control of the muscles of the legs by which
you will be enabled to walk firmly as the positive man
should. Get control of the vocal organs, toy which you
may speak in the resonant, vibrant tones which compel
attention and inspire respect

Get yourself well in band physically in order to manifest

these outward forms of will, and you will clear a path for
the Mind-Power to manifest itselfand will make the work
of the will much easier. But it takes will to do these things
and you must be prepared to use it. Keep your attention
on these outward forms of expression until you acquire
the habit and make it "second-nature."

Rule 2. Learn to concentrate. By so doing you will be able

to focus your will upon any object desired, and thus get
the greatest effect. In using the will endeavor to make it
"one-pointed" as the Orientals say. That is, have for the
object of the will someone main object and then focus the
will firmly upon that object.

Cast from your mind all ideas and thoughts not in

harmony with the one idea upon which you are
concentrating your will. In the beginning it will be well to
avoid all persons, environments, etc., calculated to
distract you from the main idea. But after a bit you will be
able to interpose a resistance to these distracting things
and banish them from you by a mental command.

While acquiring will in this way you will find that it often
takes even more will to turn away from these outside
objects than to follow your main object. You must learn to
master these temptations even if in so doing you find it
necessary to act like Ulysses who made his companions
stop up their ears with wax lest they be fascinated by the
song of the Sirens.

Rule 3. In acquiring a will-habit use every occasion in

order to repeat the effort of the will along the lines of the
habit. Give your will much exercise. Every time you do a
certain thing the easier does it become to repeat it, for
the habit becomes more firmly established. Habit is a
form of "impression," and the oftener you sink the die of
the will into the wax of the mind, the deeper is the
impression. Exercise, exercise, EXERCISEpractice,
practice, PRACTICE.

Rule 4. The greatest struggle is at the beginning of the

practice or formation of a new will-habit. Here one has to
fight with all his mightbut the first battle well won, the
after-fights moderate and finally become mere
skirmishes. Hence it behooves one to gird on his armor
firmly and grasp his sword with strength at this first fight.

Let one stop smoking or drinking, for instance, and he will

find that three-quarters of the entire struggle is
condensed in the fight of the first week if not the first
day. Remember the case of Rip van Winkle with his "well,
this glass don't count"he never could get started.

And, beware of a single slip at the start, for such slips

weaken one more than he can regain in a whole day of
success. After having made up your will to acquire a
habit, you must not allow a single slip for this reason. A
well-known writer on the subject has compared these
slips to a ball of cord which one is endeavoring to wind
each drop of the ball unwinds more than many windings
can replace.

Rule 5. Endeavor to fix the habit as a strong mental

impression by any and every means that suggest
themselves to you. For when this habit becomes firmly
impressed upon your mind you will find it most "natural"
and easy to act along its lines, and most difficult to break
away from it or to act contrary to it. You are building
"second-nature," remember.

Rule 6. "Look before you leap," and "Be sure you're right,
then go ahead." Always take a good look at a thing before
plunging in. Give it the benefit of your judgment and do
not be carried away by the judgment of others. Use your
reason and judgmentthat's why you have them.

But, after once having decided a thing is "right" for you to

do, then you must learn to "go ahead" to the finish. Learn
to "place your hand upon the plow and look not
backward." Learn to control your Will-Power and do not
let it leap into action until you are sure it is right to do so.
And all of this means rigid self-control and mastery of
one's moods as well as one's passions and emotions.

Guard yourself against yourself. And also guard your

desire from the influences of others, for through your
desires your will is called into action.

Children, savages and undeveloped individuals manifest

little or no mastery over their desires but allow
themselves to be affected by every little wave from within
or without and then let their will fly into action in
response thereto. The individual learns to "inhibit" (that is
to "check, restrain, hold back, forbid, prohibit," etc.)
emotional states and feelings.

By so doing he will hold his Will-Power under control for

use when it is advisable. Pull the trigger of your Will-
Power yourself after you have taken deliberate aim and at
some object worthwhile. Do not allow others to pull it for
you nor do you, yourself, pull it in response to a whim, a
dare, an unrestrained feeling. A useful rule along these
lines is given by Prof. Hoffding, who says: "Even if we
cannot prevent a feeling from arising, we may possibly
prevent it from spreading, by inhibiting the organic
movement which accompanies it, the indulgence in which
augments it." In other words, restrain the physical action
and the feeling dies. This idea of physical expression and
"acting-out" runs shoulder to shoulder with the idea of
mental states all through the subject of psychology.
Rule 7. Keep the mind filled with mental pictures of the
thing which you wish to become a habit, for by so doing
you are constantly adding oil to the flame of desireand
desire is the cause of the manifestation of will. The
feminine desire asks, and the masculine will seeks to
gratify the request of his mate in any direction indicated
by her.

Therefore, the more she sees what she wants the more
she asksand the more she asks the more eager does he
become to please her. The apple was shown Eve, then
she told Adam it was good and asked him to take a bite,
and then Adam ate and the mischief was done. But this
rule works for good as well as for bad"it's a poor rule
that won't work both ways." But the principle is the same
in both good and evil cases.

Rule 8. Act out the habit as often as possible, and as well

as possible. Learn to go through the motions until the
part becomes perfect and easily performed. I needn't tell
you students the reason for this againit should be an
old story with you by this time.

Rule 9. Practice doing disagreeable things. This will

strengthen the will wonderfully, for reasons that should
be apparent to every student. What would he the
condition of your muscles if you never had to use them?
And what will be the condition of your will if you never
have to exercise it by doing. something unpleasant or
disagreeable!

Anyone, even the weakest, can do a thing along the lines

of non-resistancepleasant, agreeable things, without
opposition or resistance. But it takes a true man or
womana true individualto do things against resistance
from without or from within. And when one has learned to
master himself, that is his own moods and feelingsthen
he is able to master the outside world. And not until then,
either!

Therefore often set yourself an unpleasant or

disagreeable task to perform, for by so doing you acquire
mental muscle, which is but another name for will.

Prof. James, the eminent psychologist, advises his

readers to systematically exercise themselves in the
direction of doing some particular things for no other
reason than that they would rather not do it.

Even if the task be nothing more than rising and giving up

a seat in a street-car when you want to retain it very
much indeed. Prof. James compares fills exercise to the
paying the premiums on insurance on one's property
one is laying up reserve resources for a day of need.

He tells us that a man who trains himself in this way can

be counted upon in any emergencyAnd may count on
himself to manifest Will-Power. As Prof. Halleck says, in
speaking of such a man: "While another would be still
crying over spilt milk, the possessor of such a will has
already begun to milk another cow."

The men who have attained great success have, in nearly

every case, so trained their wills that they can undertake
a difficult or disagreeable task with a minimum of effort.
They have acquired the habit. When one learns to say
"Yes! or No!" to himself, he can say "yes!" or "no!" to
others with the greatest force.

Rule 10. Cultivate fixity of purpose. The man of strong will

must learn to see an object ahead of him and then to
"want it hard enough," and then to fix his will upon it and
bold it there, while he moves to it in as straight a line as
possible.

But no matter how he may have to swerve from his

straight line of approach, by unforeseen obstacles, nor
how many times he may stumble, he still always
remembers what he is afterAND HE KEEPS AFTER IT.

The shifting, changeable, weathercock sort of men

manifest but little will, and accomplish little or nothing.

The successful men are those who know what they want
and never forget it. It may take them some time to find
out just what they do want, but when once they find it
out they hold firmly to it to the end with an invincible
determination and unswerving purposeand these
qualities always win in the long run, if for no other reason
than because so few possess them and the majority of
men get tired of the struggle and drop out of the race.

It's the fellow with the "staying qualities" that polls

through in the end no matter how much of a start the
others may have had on him in the beginning.
Concentrate and cultivate '' stick-to-itiveness.''
Mind-Building

shall now briefly run over the mental faculties most

necessary to be developed by the man who wishes to gain
the dynamic qualities. I shall add a few words of advice
regarding the development of each of the said faculties.

1. CONTINUITY. This faculty has been so named by the

phrenologists, and defined as the faculty that enables a
man to "stick-to-it" until it is donethat gives him
patience to complete his taskthat gives him stability. Its
lack makes a man restless; changeable; shifting;
disconnected; scattered; unstable; and unreliable.

To cultivate this faculty follow the three-fold method, in

the direction of concentrating, dwelling upon, and sticking
to a matter once undertaken; doing thorough work; and
fighting to make a change.

2. VITALITY. This faculty is named by phrenologists as the

one that makes a person tenacious of life; and which
causes him to fight off death, sickness, or weakness. This
is a necessary faculty for the dynamic individual to
develop, for by so doing he not only becomes stronger,
but also imparts a certain quality of strength and
resistance to his personality that will be felt by others.
As an example, contrast the "fight for life" in an animal of
the cat family, and then the lack of it in a sheep or rabbit-
then think which of them is more respected and regarded
in the world of animals. By all means cultivate that
resolute fight for life, that is manifested by all strong
creatures. Try the three-fold method along the lines of
holding on to life, and manifesting the "will to live."

3. COMBATIVENESS. This phrenological faculty manifests

in the direction of resistance; opposition; courage;
boldness; defensiveness; defiance; spirit; self-protection;
determination; "let me alone"; "get-out-of-my-way"; etc.
It goes with all strong characters. It is true that its
perversion renders one a nuisance and a quarrelsome and
brawling person, and such state is to be avoided.

But its absence makes of one "a human door-mat," and

the world proceeds to wipe its feet on him. The dynamic
individual must have this faculty well-developed, and also
well-controlled. It must be the case of the "soft voice and
the big stick," of which we have heard so much of late.
The world loves the brave man, and hates a coward. And
this means mental bravery, and mental cowardice,
principally, in these days of mental struggle. By all means
learn to stand up like a man and, looking the world firmly
and calmly in the face, say in the words of the old verse:
"Come one; come all! this rock shall fly from its firm base,
as soon as I." Don't be a brawler, but don't be a weakling.
Avoid the rabbit and sheep mental attitude.

Develop this faculty by the three-fold method, along the

lines of debate; argument; mental conflict; mental
resistance; asserting your individuality; insisting upon
your rights; self-confidence; self-assertion; and "I Can
and I Will."

4. DESTRUCTIVENESS. This name is not well-chosen, in

my opinion, by the phrenologists, but I shall not attempt
to change it here. It is used by them to indicate the
faculty that manifests in: Determination to overcome
obstacles; beating down resistance; brushing away
barriers; making headway; pushing to the front; clearing
away underbrush; pushing through the crowd; holding
your own; etc.

Its perversion renders one a hated man, and one who is

not sufficiently regardful of the rights of others, and
whom it becomes the duty of society to restrain. But, still
it is a quality that is needed by the dynamic individual,
lest he allow himself to be walked over with impunity;
outraged; and treated with contempt by the world; or
which will cause him to be pushed aside and imposed
upon.

Its absence also causes one to be overcome with

impotence when obstacles confront him, or resistance
shows itself. This absence causes one to be a whining "I
can't" person; and also causes one to be too much
subject to precedents, pretended authority etc., and kills
off his originality. To develop this faculty, use the
threefold method along the lines of breaking new mental
ground; striking out into new paths; breaking down
barriers; overcoming restraint; holding your own; pushing
to the front, even if you have to elbow the crowd, etc.
5. ACQUISITIVENESS. This term is used by phrenologists
to indicate that faculty which manifests in: Getting;
acquiring; possessing; drawing to oneself; obtaining and
securing desired things, etc. It may be perverted into
miserliness; penuriousness; meanness; hoggishness, etc.,
but nevertheless its proper use and development is
necessary.

Unless one has a desire to have and hold, he will not be

apt to make any progress in the world. One must want to
get things, before he will act energetically. And so far as
money is concerned, while I freely admit the evils of an
extreme greed and desire in this respect, yet I am just as
fully convinced that a man must possess a certain amount
of this "money-wanting" quality in order to make him an
active center of force.

For when one wants money, he really wants the things

that money buys. Money stands for nearly all that is
necessary for a man's well-being and sustenance. Money
in itself is nothingand a man is a fool who loves or
seeks it for itself.

But it is also a "symbol" of almost everything else, and

without it he can get practically nothing else.

So, just as I think it justifiable and proper for a plant to

desire and seek, and draw to itself the sustenance of the
soil, air, water, and sunlight, so do I think it proper,
desirable and praiseworthy for a man to desire, and insist
upon drawing to himself the proper sustenance of life
and money means just that, to the sane man, and
nothing more.
The people who decry this "desire for money," are
principally those who either

(1) have failed to accumulate money themselves, by

reason of lacking the necessary qualities (the really
unfortunate ones do not join in the condemnation of the
desire); or

(2) those who have inherited money of which they did not
know the labor, excitement, or satisfaction of making for
themselves, and who, therefore, grow righteously
disgusted at the money which they did not have to use
their heads or hands to acquire.

These people are like those who take no exercise, and get
indigestion at the sight of a good dinner; while those who
have worked well come to the dinner with s good
appetite, and cannot understand the "sick-feeling" of the
others. It is a law of Nature that makes both of these
classes of people "sick" at the sight of that for which they
have not worked; or

(3) that class of "parasites" who live by hard work of

others, doing nothing themselves, and deeming
themselves far above those "muckers," or "money-
grubbers," who work, and toil and labor to support these
"parasites."

People are all after moneyevery blessed mother's son

and daughter of themin one way or another. What is
the use of denying it?

Some day we may have better economic conditionsI

pray to God that we maybut until that time all of us
must chase the nimble dollar to the best of our ability. For
unless a man does this thing, then shall he not eat; nor
be clothed; nor have shelter; nor books; nor music; nor
anything else that makes life worth living for one who
thinks and feels.

Therefore I feel justified in saying to you: Develop a

normal degree of acquisitiveness, if you wish to amount
to anything in the world's work. Develop it by the
threefold method, along the lines of realization of what it
means, and what it will do for you, in this stage of the
world's economic evolution. ButDon't Be a Hog! To be
sure, "while you're getting, get all you can," but give the
other fellow a chance. "Live and Let Live!"

6. SECRETIVENESS. This is the name given by the

phrenologists to that faculty that manifests as: policy;
tact; concealment; self-repression; self-restraint; etc. Its
perversion leads to deceit; double-dealing; duplicity;
lying; false-living, etc. But a certain amount of it is
necessary, lest one fall into the error of wearing-his-
heart-on-his-sleeve; transparent-simplicity;
loosemouthedness; "blabbing"; lacking ordinary
prudence; indiscretion, etc.

Develop this faculty by the threefold method along the

lines of tact; diplomacy; reticence; cautiousness;
politeness; etc., the main object being to acquire the
faculty of keeping your own secrets; keeping your affairs
to yourself; avoiding that "leakiness" that has ruined so
many menand women.
Regarding this"and women," I would say that my
business experience has taught me that in spite of the
alleged "secret-telling" of women, it is true that the
women stenographers in an office are far less liable to
disclose their employers' secrets than are the men
employees. And then again, while a woman may have a
tendency to "pass on a secret," still she knows how to
keep certain secrets that concern herself, or the man she
lovesor the child she lovesin a manner, and in ways
that cause a man's hair to rise in bewilderment.

7. CAUTIOUSNESS. This faculty manifests in carefulness;

prudence; watchfulness; foresight; judgment, etc.
Perverted it leads to timidity, irresolution, etc. But a
certain amount of it is necessary. One should learn to use
judgment and reasonto "be sure he is right, before
going ahead."

If deficient in this quality, develop it by the threefold

method along the lines of care, prudence, watchfulness,
thought, use of judgment, etc., and by "looking before
you leap." If you have too ranch of it, restrain by similar
methods, along the lines of boldness, daring; "don't
worry"; take-a-risk-on-it, etc., and a general spirit of not
crossing a bridge until you come to it.

8. APPROBATIVENESS. This faculty manifests in a desire

for approval; praise; flattery; fame; show and ceremony
connected with one's personality, etc. It is seen
frequently in a perverted sense. Very few of us need to
develop this qualitywe have enough, or more than
enough of it already.
If you wish to restrain this faculty, you may use the
threefold method along the lines of indifference to pub-lie
approval or opinion; "what-does-it-matteranyway"? "they
say; what do they say? let them say"; "do not worry
about ityour friends will not care, and your enemies will
persist anyway, so what's the use"? "what care I for the
opinions of the crowd, anyway?they are 95 percent
fools at the best"; etc., etc., etc.

Learn to live your own life, and stand upon your own feet.
Other people would like to even "breathe" for you if you
would let thembut say "scat" to them, and shake them
off when they bother you. You've got to live your own life,
and why bother with the people who are always telling
you "you mustn't do it this waydo it as I say," when
their own lives are glaring examples of the folly of "their
way."

Pick out a right objectfollow a right courseand let the

crowd mind its own business, if it willand if it won't,
forget it. You will find it ready enough to shower favors
upon you when you finally succeed. And do not be
deceived by its praise or flatterythe same people who
are singing your praises today, will damn you tomorrow if
occasion offers. They are throwing roses at you now
tomorrow they may throw rocks with equal grace and
delight.

Don't be a slave to the crowd or its opinionsmake

yourself master of it, if you would rule it. It is managed
through its selfish fears and interest, rather than through
its love. It has a mean trick of turning on the thing it
loves, and tearing it to pieces, just as a female-spider
devours her mate. But when it fearswell, then, it lets
you alone.

Not high spiritual teaching, perhapsbut a bit of worldly

wisdom. Shake off the crowd from your heelsyou mind
your own business, and tell it to do the same. And look it
in the eye while you are telling it, too. It will understand
you, if you don't truckle to it. But never cringe to itelse
it will rend you to pieces.

10. SELF-ESTEEM. This is the faculty of self-respect; self-

reliance; self-love, etc. Perverted it means tyranny;
superciliousness; imperiousness; hauteur, and other
forms of egotism carried to extremes. This quality is
necessary to be developed, normally.

One must learn to respect himself; value himself; rely

upon himself; love himself; hold his head high; look the
world in the face; believe in himself; and take his own
place in the world, without false modesty, or shrinking.
Develop it by the threefold-method, along the lines of
realizing just what you area centre of energy, power,
and strength in the Universal Ocean of Mind-Power.

Think of yourself in the word of Black Hawk, the Indian

chieftain, who said to Jackson: "I am a Man!" Be a "man
among men," and insist upon the fact. Learn to say "I
Am." Feel that back of and under you is the great Ocean
of Universal Mind-Power, and realize that you are of and
in this wonderful thing.

Believe in yourself; love yourself; look out for yourself. I

tell you friends, I believe in you, every one of you, for I
know what you are and what you have in youand I want
you to believe in yourselves. I want you to say "I" without
being afraid. Don't be afraid to "Assert the I." Don't be
afraid to say "I." Say "I; I; I; I; I; I; I," until you begin to
realize what a wonderful thing that "I" of you is, after all.
Recognize the "Ego" as a centre of power, and stop all
this foolishness about being a "worm of the dust" Don't be
"meek and humble" like Uriah Heep. On the contrary,
stand up, with head thrown back, looking the world
straight in the eyes, without fear, and say firmly and
positively: "I believe in Myself."

You have heard it said that "God helps those who help
themselves"and He does, unquestionably. But this is
also trueGod believes in those who believe in
themselves. And so does the world, because God has
made it so! So start in now, and say, early and often, "I
believe in Myself!"

10. FIRMNESS. This term does not have to be defined

you all know what it means. It is the faculty of stability;
fixity; decision; perseverance; tenacity; manifestation of
the determined will. Too much of it may make you
mulish, and stubbornbut very few of you have too much
of it, along the right lines.

You need to develop it by the threefold-method along the

lines of "putting your hand to the plow, and looking not
backward"; sticking to your original plans, despite the talk
of others; resisting tendencies to ''sidetrack" you.

This is the faculty that keeps the will to the task, like the
chisel to the metal, until the work is done. Be firm as a
rock against which heat the storms, but which yields not
an inch, nor is it hurl a particle. Have a mind of your own,
and hold to what you believe is right. See your object,
and march straight to it, firm in your determination and
purpose. By all means develop the faculty of firmness.

11. HOPE. This is the faculty of expectation, and

anticipation. It gives us one of the three features of
success''Earnest Expectation.'' You must believe in your
success and must "earnestly expect" itCultivate hope
and "earnest expectation" by all means. Be not a mere
dreamer or visionary, through excessive hopebut
cultivate desire; then develop earnest expectation; then
will to act.

Each of these features is necessary to the great three.

Develop it by the threefold-method, along the lines of
"looking on the bright side," visualization; "looking aloft";
not worrying; and belief in the efficacy of earnest demand
accompanied by earnest work. Visualization is the
greatest incentive to hope and earnest expectation. When
you can see the thing done "in your mind's eye," you
have started to build in earnestthe rest is a mere
matter of detail and work.

12. MIRTHFULNESS. This is the faculty of humor. By all

means cultivate the sense of humor. It will save you from
more follies and cheerful spirit for it will make life easier
for yon, and will lubricate the machinery of work and
endeavor. It will also make friends for you, and will tend
to remove the obstacles which the world throws in the
way of people who are sour, disagreeable and "grouchy."
Smile and the world smiles with you; frown and you get a
frown. Develop this faculty, by all means, by the
threefold-method, along the lines of humor, joy,
cheerfulness.

And, so, now I have called your attention to the faculties

most prominent in the dynamic individual, I have not
spoken of his religious or moral faculties, because these
lessons are dealing with another part of his make-up. But
do not imagine that the qualities named here have no
connection with the religious or moral life.

There is nothing that I have recommended here that will

not apply as well to the minister as the business manto
the priest as well as the salesman. The same mental
qualities that make a bad man "great" and "strong" will
make a good man "great" and "strong." Morals are one
thing and degrees of strength another. Good men may be
strong or weak; bad men may also be strong or weak.

And in the degree of "strength" will be the degree of

influence, for good or evil, that a man will manifest. With
this in mind, I think that it would be a great thing for the
world, if someone were to distribute this book among the
"good" men of the world. The evil men have a knowledge
of the subject, already.

In closing this chapter, let me remind you that these

mental states, cultivated and developed as I have shown
you, will manifest themselves in your outward manner
and demeanor, as mental suggestions to those with
whom you come in contact.

The symbol will spring from the inner reality. And. they
will also manifest in the shape of currents of Desire-Force
and Will-Power, which will sweep far and wide, as well as
near and close, influencing and affecting those within
their field of induction.

From these mental states will flow a strong stream of

power which will tend to "draw" to you that which you
demand and desire; and which will also tend to "force and
compel" the things that you so will. You are a great centre
of power, which radiates from you continually.

Realize this, and endeavor to charge that force with the

best qualities and properties, that while you are asserting
your own individual rights, you will still be doing
something toward the great work of strengthening the
race, to the end that it may produce more real individuals
ready and capable of playing their part in the great drama
of life on the stage of the universe.

This talk is along new lines and is radical in the treatment

given the subject It is as "meat for strong men, and not
milk for babes." There is no "bromide" or "pink-tea
effects" in it. It is vital, radical, and positive.

Its message is "Strength." All truth that is worthwhile

renders its possessor strongerif any teachings cannot
stand this test, discard them. Nature's Law is toward
producing strong individualsfall in with it, and Nature
will come to your aid, for then you will be one of its
chosen ones.

Fall in with the law of evolutiondo not run contrary to it.

In the one case, you are nourished, supported,
strengthened and encouragedin the other, you are
relentlessly crowded out by the operations of the law.
If you get one-half the benefit from the study of this book
that I obtained from the writing of it, you will be well
repaid for your task.

It is as a "live wire," charged with the elemental force,

energy and truth about certain occult natural laws. It
contains a message for you, which I trust you will heed
for you need it. If you are an individual, this teaching is
just what you want. And the same is true if you are not
one, but want to be one.

But, if you are a weakling, and prefer to remain so,

instead of rising and claiming your birthright of strength
your heritage of power; then by all means remain as you
are, and go on your own way.

Leave these teachings for the others of your brethren,

who will not sell their birthright of power for the mess of
pottage of negative content, and sheep-like passivity, but
who are boldly claiming their own, and demanding their
rightful portionthese strong brothers of yours, the
individuals who are the coming inheritors of the earth.

I have tried to infuse my words with the strong, vital

energy, which I feel surging through me as I write out
this message of strength to you.

I trust that these words will act as a current of verbal

"electrons," each carrying its full charge of dynamic
power. And I trust that each word will act to so fill you
with the Mind-Power that gave them birth, and will thus
awaken in you a similar mental state, desire and will, to
be strong, forceful, and dynamic determined to assert
your individuality in being and doing that which the
universal creative desire and will is hoping that you will be
and do.

I send to you this message charged with the very

dynamic vibrations of my brain, as it transforms and
converts the Mind-Power into thoughts and words. I send
it to youyes, you, who are now reading the wordswith
all the energy, force and power at my command, to the
end that it may pierce your armor of indifference, fear,
and doubt, and "I Can't."

And that reaching into your heart of desire, it may fill you
with the very spirit of individuality, conscious ego-hood,
perception of reality, and realization of the "I"

So that from hence on your battle cry will be changed,

and you will plunge into the thick of the fight, filled with
the Berserker rage, like the Icelandic hero of old, and
shouting your positive cry of freedom,'' I Can; I Will; I
Dare; I Do!" you will mow your way clear through the
ranks of the horde of ignorance, and negativity, and reach
the heights beyond.

This is my message to youthe individual!