Psycho-Synthetic System A Treatise on Practical Psychology Copyright 1921 by F, W. Sutler Printed in U. S. A. by G. C. Garrett Printing Co. Jacksonville, Fla. LESSON TOPICS Volume 1. Lesson 1. Spirit and Matter v / Lesson 2. The Four Minds ( Lesson 3. Physical Essentials Lesson 4. The Cell, Its Life, Structure and Functions Lesson 5. Nerve Energy Lesson 6. The Emotions Lesson 7. The Dynamic Will Lesson 8. Mental Concentration Volume 2, Lesson 9. The Memory Lesson 10. Mental Therapeutics Lesson 11. The Building of Character Lesson 12. The Physical Body and the Mind Lesson 13. The Reciprocal Relations Between Universal and Individual Minds Lesson 14. The Law of Attraction Lesson 15. The Law of Suggestion Lesson 16. The Infallible Formula for invok- ing the Powers of the Subcon- scious Mind m -4 1921 05C1.A611459 rVi A . FOREWORD. Being mindful of the universal interest now manifest in practical Psychology and the dearth of definite information concerning its principles and practice, the author has attempted in the sixteen lessons comprising the two volumes of Psycho-Syn- thetics to lay down the fundamentals of the sci- ence with practical working instructions for their use. No claim for literary merit is me.de; but on the contrary, the aim and end of this course of .sons is to state in plain, definite and understand- language the principles involved, and the rules their application. The principles and the rules of application serein are based on observation and study of the experiments conducted by some of the world’s most noted mental scientists. The practical re- sults of these experiments warrant the assertion that, potentially, every normal person pos- sesses the power to achieve his fondest ambition. This power may be developed until it becomes a mighty vital force for achievment in the life of every conscientious person who will put forth the necessary effort. It is hoped that the two volumes of Psycho- Synthetics will prove of material assistance to him who earnestly endeavors to climb the ladder of Health, Success and Happiness. F. W. BUTLER. jo x plasm which are filled with fluid. These cavities often change position and not infrequently entire- ly disappear. It is held that the granule is the in- strument through which the body building phase of the subconscious mind functions; and that the spaces or cavities in the protoplasm are the instru- ment for expression of the desires. In the cell of the physical body the nucleus 4 is the point of contact of the Mind; it is the forma- tive center, and likewise the vehicle for the Mind’s expression. Many psychologists deem the nucleus to be the home of the Spirit while the nucleolus is held to be the Radiant Life Center of the Spirit. It is through the nucleus that the commands or directions of the central Intelligence in connection with the granules of the protoplasm are made to operate on the purely physical structure. The cell itself therefore must be the functioning instru- ment, receiving nutrition, and performing its work of growth. It is a most wonderful process—the transformation into physical life and form of the nutrition that has been forwarded by the assimi- lative organs. And in this connection, bear in mind that the growth of the cell taken in the ag- gregate is the growth of the body; hence we have the same process of growth of the cells of the as- similative organs, those organs which furnish physical sustenance to the rest of the body. THE LIFE CYCLE OF THE CELL But now it becomes important for the student to become acquainted with the birth, extent and death of the cell. First let me say that as we know death, the cell never dies. As a component part of an organism, it lives its alloted time, and then separating into its elements it re-organizes as a cell in other organisms, but the vital life- principle goes eternally with the elements into which it separates. For that matter, such too is the case with our physical bodies when we enter that condition we call death. There is merely a 5 separation or disintegration of the basic elements of the body which thereupon reorganize in some other body under the direction and control of an- other central intelligence. But we cannot go into this phase of the matter at this time. The law of the single cell is birth, youth, ma- turity, reproduction, and so on, ad infinitum. Of what does the birth of a cell consist? It is a pe- culiar process. It consists of division of the ma- tured cell—nothing more. The cell which in its normal shape is spherical, arrives at the age of maturity. Under the microscope it appears to elongate and then to take on a waist; the process is as though a cord had been passed around the center circumference which, gradually being drawn tighter, finally severs the cell into two halves. Thus where but one cell existed before, now there are two. In this way cells multiply. But in relation to every organic form cells disin- tegrate or break up into their original elements, and ultimately reorganize with other cells form- ing a new body. It is thus that cells die or be- come dead to the form or body of which they were members. Much of what has been said is learned from the amoeba. It is a single cell water organ- ism and has been studied microscopically very ex- tensively. But while the statements made are largely based on what is known of the amoeba, it is known that, generally speaking, all single cell organisms have similar characteristics. The stu- dent therefore may well take as his guide to an understanding his own cell structure, the pro- cesses of the amoeba. 6 But, you ask, if cells in the aggregate compose the human body, and they never grow old, why do men grow old? Man consciously and subcon- sciously is an aggregate of cell consciousness. He is more than that, however, for he is an organized Intelligence having a Spiritual and Intellectual center. This center is above the aggregate con- sciousness of his cells. Now it has been shown that the consciousness of the cells responds to and acts in accordance with the wishes of the cen- tral Intelligence. When the central consciousness interprets a condition external to itself as age, the thought is impressed on his own cell consciousness. Thus, when the central Intelligence looks out on the world of form and sees changes in objects in the human, animal, vegetable and mineral king- dom which impresss it as impairment brought about by time, he calls it advanced or old age, and this interpretation is sent to the cell intelligences. Added to this impression, however, is the other impression that derives from race consciousness gained from experience of the race, which is that time imnairment, being so general, must be a law of all life, and that, therefore, the body that is occupied by the particular Intelligence is subject tof the same law, and it is becoming old or aged. This results in the cells adopting the suggestion of the Central Intelligence and themselves becom- ing sluggish and weak in the performance of their functions, which condition progresses to the point where the body as a whole is worn and aged. But it will be noted that the controlling element which 7 produces old age in the cells is the suggestion from the Central Intelligence that the body is growing old. Now, if the Central Intelligence deliberately refuses to adopt and send out such suggestions, but instead consciously and deliberately maintains that the body will continue youthful, then sugges- tions to that effect will be forwarded to the ceils and they, acting on such changed suggestions, will in turn continue vigorous and youthful. I have stated that cell consciousness is a phase of subconscious mind, and that subconscious mind acts on suggestion. The impression sent to the ceil consciousness, or that phase of subconscious mind mentioned, is a suggestion; and the cell in- telligence acts on it accordingly. Acting thus, it changes its appearance from youth or maturity to age. The conclusion is that age in its essence is an appearance; but an appearance that is stern- ly existent. The cell never dies—remember the law. What is true of the cell consciousness as an entity is true of it as an aggregate, and so it fol- lows that the appearance becomes general. This results in that condition of the human body that we call old age. In the life of the cell there are moments when it is most susceptible to suggestion. These mo- ments are called psychological moments. I have pointed out the process of cell multiplication or production. It is just at the moment of separa- tion or birth of the new cells that the cell con- sciousness is most susceptible to suggestion; and PSYCHOLOGICAL MOMENTS 8 this is the psychological moment in the life of the cell. I assume this to be due to the fact that the fresher, newer consciousness is more plastic to re- ceive impressions at that time. The great lesson for the student to learn is that there are countless billions of cells being born into his body each day, replacing countless bil- lions that pass out. As these new lives take up their cycle, be assured that the dominant ceil con- sciousness of the ancestor is impressed on the young cell. The impression thus imparted forms part of the new cell’s mission; it is its commission to work, as it were. This mission is faithfully and diligently carried out regardless of its nature, until the cell intelligence is impelled in a different direction in accordance with commands from the central Intelligence. The moral is to so control your minds that nothing but proper and construc- tive impressions are sent to your cell intelligence. To state the same principle differently to in- sure clarity, I will put it thus: The law is that every cell reproduces its kind both physically and mentally. Give a direct insistent command, a com- mand that is intensified by feeling, and a genera- tion of the ceils act on that command until re- pealed. If the command is not repealed, cell pos- terity takes it up and acts in accordance with the impression received from the ancestor, and so on; the ancestor cell handing down the inheritance from generation to generation. Such is the law. How vitally important it becomes that every per- son should learn to give the right commands to 9 his cells continuously. Such is one of the aims of this course—teaching- a method whereby you can give right commands throughout your life. DEFINITE INSTANCES OF CELL CONSCIOUSNESS Much that we have learned of the conscious activities of cell life is gathered by observing the activities of the amoeba. As already stated it is a water organism. Watching its activities in a drop of water under the microscope it has been seen to flee before other amoebae who pursue in schools, much as you see fish doing occasionally. It is, of course, not known whether a game is be- ing played or a tragedy enacted. It may be that the pursued has violated some rule of amoeba con- duct and the others are conservators of the law and pursue for the purpose of inflicting dire pun- ishment on the offender. On the other hand it may be that they play a game of amoeba, “Blind Man’s Buff,” Who knows? The vital point is, that their, activities are beyond doubt the activi- ties of intelligence of some kind. Their’s is an activity of system—such from observation is the logical deduction to be arrived at. Another process of the amoeba that indicates intelligence, is that the amloeba is capable of car- ing for its personal needs. It obviously recog- nizes food, consuming that which is desired, and rejecting that not desired or that which is unfit. In this respect, it would seem that the amoeba is exercising a degree of intelligence not possessed by some people. The amoeba consumes its food 10 not by any special organ for that purpose for it has none such. On the other hand the consuming and' assimilative process consists in the amoeba wrapping its jelly like form around the particle of food selected and absorbs it into its system. It seems also to be capable of accommodating itself to conditions, If acetic acid is placed in the water containing the amoeba, it forthwith begins to form around its sensitive body, a shell-like cover as a protection against the acid. If it desires to come to the surface of the water it fills a sack with gas and arises; wishing to lower itself in the wa- ter, it deflates the gas bag and sinks of the grosser weight. From, a consideration of the foregoing men- tioned actions of the amoeba it would seem to be beyond question that the cell has an Intelligence peculiar to its distinctive organism. Also that it is not dependent on associated organism as an aid to existence—it is a living, intelligent entity, hav- ing a definite purpose, probably created with that guiding purpose implanted in its consciousness; and this it holds until altered conditions invite and, in fact, impose change. Finally it goes on to other planes of existence, and in thus pursuing the law of its nature, it differs but little from, the Ego with which it has been associated as a member of the human body. In our school days we were told that our bodies Undergo a complete cellular change every seven years. More recent scientific information is to the effect that this renewal of cells takes about 11 twenty-five months, and still later it was announc- ed that the physical body is completely renewed on an average of every eighteen months. I am more inclined to the latter view. It is, of course, common knowledge that if one cuts the hand, or breaks a leg under ordinary conditions the injuries will be repaired in from a few days to a few weeks depending, of course, on the extent of the injury. This argues for the truth of the statement that billions of cells are being born into the body daily; otherwise repair would be impossible. RELATION OF CELL HEALTH TO PROGRESS There is a law by the observance or non-ob- servance of which you determine your future, physically, mentally, morally and financially. That law lies in the absolute control by the Central In- telligence, the Ego—You—of your mentality. On the control of your mind depends your success in any of the departments which I have just men- tioned. In a future lesson you will be shown the rela- tion between mental states called the emotions and the physical body. You will be shown that de- structive thoughts, thoughts of disease, depres- sion, anger, fear and the like, break down and de- stroy the cells of your physical body. The reason lies in the intimate association between the higher and lower phases, of mind (Matter, as already stated, is Spirit crystallized). Your higher mode of Mind, the Intellect, is connected with the lower mode—matter—in its cell formi by innumerable wires of communication, the nerves. There is not 12 a point in the entire body that is not so reached. A cambric needle sharpened to the point where the most powerful microscope could not detect its blunt end is not fine enough to enter the flesh at a point where nerves are not. At the terminus of every nerve is a cell, not only that, but the nerve structure itself is composed of nerve cells, cells which are the most sensitive of any known to science. These termini are the receivers of thought and impression, and what is sent out over the communicating lines never falters until its destina- tion is reached. The clearness and speed with which the message is received and transmitted de- pends on the intensity accompanying its initial im- pulse. That intensity may and does depend on at least three elements: clearness of thought, power to concentrate on that thought, and—the individ- ual feelings and emotions of the Ego. I will state this somewhat differently; thus: The cell is im- pressed with the message received in proportion to the intensity of the feelings or emotions at- tending its sending forth by conscious Mind, or in proportion to the degree of concentration of at- tention on the thought, feeling or emotion trans- mitted. I may say further that with the foregoing analysis there should be considered the factor of persistance in a given feeling, emotion, desire or thought. Any mental state, weak or strong, that is sufficiently persistent invariably impresses it- self on the ceil consciousness. Now on the other hand, you desire to know what constitutes a command to the cell conscious- 13 ness. The answer is concentrated thought. A con- centrated thought is an impossible thing without being clear and explicit; to suppose otherwise amounts to a contradiction of terms. But note this, please: It does not follow that the thought must be clear from its inception; it may become so by concentration; indeed but few thoughts leap full blown, definite and clear into the conscious- ness. There is always the misty, hazy, stage at- tending the evolution of a thought. It may be but momentary, but it exists! nevertheless. It is in this way that Feeling may be centered on until it reaches the complex state that we call Emotion. As will be shown you in the lesson on Emotions, a definite idea always accompanies an Emotion. It is this definite idea intensified by the Feeling that affects injuriously or beneficially the cells re- ceiving it. Now do you perceive the great lesson conveyed herein? It is that you should become habitually careful of your thought, your feeling, your emition. YOU ABE WHAT YOU THINK. Now may I point out a few things of every day life wherein lie possibilities of trouble for you —both mentally, physically and, for that matter, environmentally. Every one of us like sympathy. But it is the very worst thing you can take into your consciousness, excepting the intense states of destructive Emotions. Let us examine for a bit the effects of sympathy. The first effect of sympathy, is that it induces a state in the indi- vidual which is called Self-Pity. Self-Pity is based on the belief that some how or other the indiv;d- 14 ual is a blind buffet of fate—that he is not one of the chosen ones—that the Supreme Intelligence of the Universe has selected him as a special ob- ject of abuse; that by that Supreme Intelligence,— and by the World, he is being treated cruelly and unjustly. This state or condition is most decid- edly psychically injurious. If indulged in to any marked degree, physical effects are produced which manifest as neuresthenia, and other com- plaints some of which concern the digestice or- gans. Another effect is that your condition re-acts against others. This you know from your per- sonal experience, to be the case. How often have you been in the company of a friend who con- sumed a major portion of the time in recounting his woes ? What effect did this have on you ? Is it not true that you took on the depressed mental state of your friend? Is it not true that your outlook in life was affected by his ? What is termed a high emotional state con- sists in the Emotions dominating your judgment. When such state exists the action and energy of the cells are most intense. Suppose I illustrate; It is assumed that you are at dinner in company with happy joyous friends and are having a happy, wholesome time. A message is brought to you that some one near and dear has passed away. You at once lose your appetite, the blood recedes from your cheeks and other physical symptoms of deep emotion appear. Now this occurrence makes an impression or you that lasts many, many yea^s. 15 THE VERY INTENSITY OF THE EMOTION- INDUCED BY THE INFORMATION—HAS CREATED A PSYCHOLOGICAL MOMENT, and the impression thus created remains with you for life. But bound up in the illustration is a law that can be converted into salutory effects. It is noc easy, of course, for one deliberately to change a thought of the nature mentioned into one of bene- ficial import, but this is one of the lessons to be learned,—indeed it must be learned if the student is to gain masteiship of his own being. Now sup- pose instead of permitting the emotion to work you an injury, you turn it about thus: You think, “Well she was a splendid woman. How happy she must now be!” And so on. Dwell on the good side, refuse absolutely to think of the void that may have come into your life by this occurrence. Thereby you transform the destructive tendency into one of a most beneficial nature. It’s worth the while—be assured of that. Destructive energy is but constructive energy inverted. It is the business of the student under every; condition to direct his energy into right channels. One can so habituate himself to doing this that instantly on recognizing a downward ten- dency he may switch that tendency into the right channel. Environment is filled with suggestions of down- ward tendencies. On every hand you see injus- tice; friends visit you and proceed to tell you just how badly you are looking, advising you to see the 16 Doctor immediately. The newspapers are filled with patent medicine advertisements which con- tinuously suggest that something is wrong with the physical body. There should be a law against such perversion of the public health-mind! You go out for an afternoon’s pleasure. What do you hear? Many, many times, it is gossip, Gossip, GOSSIP! Close you ears to all such. Refuse ab- solutely to accept as a guest in your consciousness any thought that is inimical to any person,—you gain immeasurably by adopting such rule. Now in bringing this lesson to a close, I desire to point out just wherein wrong thoughts, wrong emotions, wrong tendencies make against you in the acquirement of your desires—your ambition— your aim in life. Back of every Emotion, Feel- ing or Thought is contained a corresponding phy- sical impulse. I have shown that all “success is brought about through some form of bodily ac- tivity—that all bodily activity is caused, controlled and directed by the mind.” This being true, it follows that if one’s bodily activity is impaired by wrong thoughts, then one is not doing his most efficient work. But more than this, is the FACT, that one reflects his mental condition upon the surrounding world of vibration. It is a known fact that one’s dominant mental attitude can be telepathically communicated and being communi- cated is interpreted by the recipient. TELE- PATHY IS A FACT. And men and women with whom you thus come in contact sense your domi- nant mental state. It affects them accordingly. If 17 you are in a condition of despondency, a mental attitude of failure, a forsaken, forlorn sense of being, a nobody-loves-me-and-I-do-not-love-anyone feeling, be assured that, that feeling, sense or at- titude will be impressed on the people with whom you come in contact. The law does not vary. What is the result? People begin to avoid you. Subconsciously they are impelled to keep away. It is very probable that not one person in a thou- sand could definitely state why he is uncomforta- ble in your presence, but the fact that such is the case is true nevertheless. Your cell consciousness in the aggregate is you. Change your mental at- titude. Change your dominant thought. Intensi- fy your constructive tendencies. BE A MASTER OF YOUR MOODS. PRACTICAL EXERCISES First: Every morning complete the breathing and physical exercises heretofore prescribed. Like- wise the mental exercises. Second: Stand by the open window, and in- hale deeply. Feel the life of Infinite Mind cours- ing through your veins. See it mentally as a glo- rious golden light flowing into your being. Throw your shoulders back and lift your chest and af- firm. lam master of my moods. lam the di- recting controlling Intelligence. I refuse to allow any thought of destructive tendency to enter my consciousness. I refuse to be impressed by any such. I immediately transmute the energy con- tained in such thought or tendency into construc- tive, life-giving, uplifting, unalloyed good. Repeat 18 this thought over and over, either audibly, or men- tally, feeling the force of the statements, feeling the power which inheres in such a mental atti- tude. During the entire day be on the watch for any downward tendencies, instantly correcting the same in line with the principle herein given. Do not indulge in Self-Pity. You are a King; you need no pity, either from yourself or from others. MAKE THIS A REGIME OF YOUR LIFE- MAKE IT HABITUAL. Such an attitude will compensate you in dollars and cents—in improved environment. Such an attitude will draw to you and abundance of kindly disposed friends—busi- ness and social. Practice this at least ten minutes daily during the coming week, and after that, hold this attitude of mind every minute of the day as long as you live. These are to be taken while in bed, and before the mental regimes. These are in addition to those heretofore given, and should be practiced ev- ery day without fail. PHYSICAL EXERCISES L;e fiat on your back with arms outstretched. Now breathe full and deep. While retaining the breath raise the arms, at the same time imagining that you hold in each hand a ten-pound weight. Bring the hands together and touch the imaginary weights. Now lower the hands to the former po- sition. Relax and rest for a moment. Repeat this movement five times. Now stretch the arms parallel with the body, and raise them over and 19 above the head, then lower to original position. The imaginary weights should always! be held in consciousness so that you may feel a sense of re- sistance. As you raise the arms inhale; as you lower them exhale. Carry in mind the thought that with every movement the blood is coursing through every artery and vein of the body strengthening and invigorating it. Do not neg- lect the physical exercises. 20 NERVE ENERGY (Lesson 5) There is no more general misunderstanding of any subject in relation to Psycho-snythetics than of nerve energy. It seems to be the general belief that the energy that affords the power with which the body functions, both on the intellectual and the physical planes is drawn from the food eaten by the individual, and from that alone. True it is that much of the energy that enters the body is supplied from that source; this being a fact, the laws pertaining to Physical Essentials as pointed out in the third lesson should be religiously ob- served. But, as later will be shown, the accumu- lation of energy, the motive power of the indi- vidual, is not derived solely from the food taken into the body. But let us get back to first principles in order to have a proper conception of this highly desir- able force. May I then point out once again that Spirit in its manifold phases is the All. You have been told that Mind is a mode of Spirit. It now remains for me to tell you that Energy also is a Mode of Spirit, and if the student could but analyze energy back to its greatest degrees of re- finement he would find that it is Intelligence, as is Mind. I have pointed out that Spirit is Universal; likewise that the Mind of the Spirit is Universal. But there is an active phase of the Spirit which is a power that resides in, and is ultimately found to be, the active principle of Mind. Mind and Spirit being Universal, the active principle of Mind must likewise be Universal. It is also true that Energy resides in all form. This is true of the finest particle of matter, as well as of the larger and more stable forms. So it is that the same force which manifests as chemical affinity is the force that expresses as the Power of the Mind and as the Power of the Ego that we name, the Will. The distinction lies in degree and not in kind. It consists in the difference in the de- gree of activity of the innate principle which in functioning operates the instrument (in which it is) at a greater or less rate of speed; in other words, it is inherent in Energy that it is able to expend just so much of itself as is necessary to activate a phase of mind or a particle or aggre- gate of matter at greater or less speed, according to the requirements of the particular instrument. But Nerve Energy is not only the power that accomplishes the effects just mentioned, but there is another phase or manifestation which consists of the phenomena that is called cohesion, chemical affinity and things similar. In line with this principle, it is found that Energy is that which during earth life holds body and soul together. The Energy thus manifested is called Body and Soul attraction. Nerve Energy is likewise the medium for the 2 manifestation of mental and physical processes. Man has the power to think, unaccompanied with physical exertion, although when thought pro- cesses are put in motion there always attends an impulse toward bodily activity. The power that enables man to operate his mental or thinking machine, that power that enables him to formu- late an idea into definite thought, is Nerve En- ergy, 1 may flex the muscles of my arm, causing them to contract and relax. This is usually said to be a purely physical movement. But in the mental state that sets in operation the contracing and relaxing muscle there rest a power, and that power is Nerve Energy. Moreover in the ulti- mate Nerve Energy should be the greatest of ah considerations, for it is the Life Force that en- ables us to exist and function as intelligent human beings. Being the Life Force, it is therefore that which originally built the body; it is that which constantly repairs the body. From the foregoing it has doubtless been sur- mised that ultimately Nerve Energy is but an- other phase of subconscious mind. The conclu- sion is correct. It will be remembered that in the last lesson I pointed out that the builder of the cell was but a phase of the subconscious mind. It is this phase that I now present. Nerve Energy may with truth be called the Builder. I have shown that the Energy of the Spirit or Mind is Universal. But it is also individual. I mean to say therefore that Universal Energy be- comes Individual Energy by process of concentra- 3 tion, and to this extent, the process is similar to the creative process described in the first lesson. Nerve Energy therefore is a specialized type of Universal Energy and is concentrated so as to ex- press from the standpoint of the world of form. Nerve Energy is Universal Energy concentrated. Here isi an important point to remember: the individual who learns how to control and direct Universal Energy according to his individual wants, draws from an inexhaustible supply. In just so many words, this means to the individual that he need never become weary; he need never tire of thinking; he need never tire at any useful vocation: PROVIDED, however, that he not only learns how to control and direct Universal Energy, but actually DOES SO. I stated that Nerve Energy is a specialized or concentrated form of Universal Energy, I have not intended to convey the impression, if such 1 have done, that Nerve Energy is the only special- ized or concentrated form of Universal Energy. For instance, it may well be said that Commercial Electricity is likewise a specialized form of Uni- versal Energy. In this instance, however, man himself has provided the machinery by which this inexhaustible supply of Energy is transformed into uses to meet the needs of the world. Thus, by using one form of energy in his thinking, man succeeded in directing another form, by medium of the dynamo, into channels of commerce and trade. By the study of commercial electricity, that 4 phase of energy mechanically controlled and di- rected as a result of man’s genius, we may form some idea, although not altogether adequate, of the nature and processes of Nerve Energy. That we know what it is in the ultimate, we are safe in assuming, for we may arrive at that knowledge by philosophical reasoning. Man knows but little of Spirit. He knows that Spirit expresses in dif- ferent modes, and that which we do know con- cerning it, is gathered from experiment and ob- servation. So likewse is that which we know about commercial electricity. Probably the man who knows most about Electricity is Thomas A. Edison, but when asked as to what it was, he an- swered that he did not know. What is known therefore of Electricity' is gathered from observ- ing the results of its action. We know that when electricity passes over the wires, those wires are charged with life of some kind—assuming, of course, that motion is life. When the electrical current is withdrawn from the wires, we know that life has been withdrawn or at least directed into another channel, and we say the wires are dead. So it is with the nerves of the body, when the nerves are charged with energy we know that they express life; when not so charg- ed we know that there is less life, and when the energy is finally and completely withdrawn from the nerves—from the entire nervous system—we say that the body is dead. Here then we have an analogy: The wires for conducting the electrical current through the body are the nerves of the 5 body; similarly, the wires of the electrical plant are to it what the nerves are to the body. Let me impress this one vital statement upon your minds as a conclusion of this division of the present les- son: When our nerves are charged with their normal quota of energy, we have life, strength, vitality; when that supply is lessened, then all sorts of deficiencies arise. The body becomes de- pleted, mental processes (that is the power to think clearly and well) are impaired, digestive or- gans refuse to do their work properly, the blood grows thin; one is then said to be “run down,” and the physician is called. He tells you to go to the mountains or the seashore,; for says he, wise- ly, “You can’t stand up under this—you must get strength.” Well, he states the truth, but the method for accumulating strength herein describ- ed is radically different from the prescription giv- en you by your physician. But of that more here- after. Nerve Energy is generated in proportion to the individual’s observance of two laws: These lawa are mental and physical. GENERATION OF NERVE ENERGY Much has been said in the lesson on Physical Essentials concerning eating, drinking, breathing and exercise. Too much has not been said, how- ever. Especially is this true in relation to the subject of accumulating nerve energy. Not only does the food you take into your system produce for you a certain amount of energy, but the meth- 6 od in which you take the food into the system, as well also as the quantity, has a vital bearing on the conservation of energy. Thus for instance, if you eat a greater quantity of food than is act- ually needed to replenish the wear and tear of the body brought about in your daily life, you have expended your energy in two ways, thus: You have consumed a certain amount of energy in the process of chewing—rarely if ever is there any waste in chewing the normal quantity of food, the waste occurs when you chew more food than is necessary for your bodily requirements. But a more serious waste, a more serious expenditure occurs in the additional work you have put on your digestive organs to rid the system of the ex- cess load of food. But to return to the original subject, namely the generation of Nerve Energy byf eating. The food you eat contains energy. It is extracted from the food by the digestive organs and the or- gans of assimilation. The student should observe, however, that there is a distinction between the nourishing properties of the food and the princi- ple of energy behind it. The principle of energy is liberated by the chewing of the food into fine particles. That contained in the food cannot be liberated in any other manner. A word to the wise is sufficient. And therefore it is unnecessary for me to point out why the food should be chewed until every particle is broken up and ground into a mass. Moreover by proper and complete mas- tication, the food being thus thoroughly mixed 7 with the saliva it is properly prepared for entry into the stomach. In relation to the energy in food anything less than thorough mastication of the food is apt to be a consumer rather than a con- servator of energy. By this is meant that in the event the food is forced into the stomach before it is thoroughly prepared, the result is inevitable— impaired digestion.. It cannot be otherwise, for there are certain chemical properties necessary for thorough digestion that are contained in the saliva which are not found in the juices of the stomach. When these properties are wanting, digestion is not normal. What re- sults? The stomach after a vain endeavor to do the work, more properly done by the teeth and saliva, ejects the load of unprepared food into the smaller intestine. Here nature in a last effort to prepare the food for assimilation commences a process of putrifaction or rotting. This process sets up a distillery in one’s body which generates alcohol and this in turn poisons the entire physical body. In an effort to rid itself of this toxin the body consumes a great amount of energy and produces debility; hence it is that one hears so many people say, “I don’t know what is the matter with me; almost everything I eat disagrees with me, and I feel so badly all the time.” Of course, they do! and they ought to feel badly for violating the laws of health of their physical being. Well, if you would get all the energy pos- sible out of the food you eat, eat that only which is necessary to replenish the waste processes of 8 the body, and chew what you eat until there is no taste left in it. That is the rule, and a rule which it will well repay you to observe. Energy is also generated in the system by the water you drink. I need not go into this phase of the subject with any degree of detail for it is an obvious fact. I would now reiterate that which was stated in a former lesson, namely, drink plenty of good pure water—at least two quarts daily, no less quantity will answer the purpose. Then, too, to conserve Nerve Energy, there is the element of breathing. The air you take into your lungs is surcharged with energy. If lung capacity were normally developed in the individual he would be able to exact all needful energy from the air with which to meet the demands of the body, both men- tal and physical. The moral is to drink in your air by the gallon; and drink it in all day long, just in that manner. And now I would say to you that exercise has for its end and purpose the proper distribution of energy. I speak of both physical and mental ex- ercise. The methods for physical exercises have been partially outlined and will be given further attention as we proceed with the course. The les- sons that follow will take up in detail the exercises of a mental nature which are necessary as an equalizer of Nerve Energy, and need not be spe- cifically mentioned here. Indeed the subject is not such as would admit of exclusive treatment in this one lesson. The principle operates in every field of mentation and will thus be gathered as an 9 increment as you proceed with your studies. CONSERVATION OF NERVE ENERGY The law of conservation of Nerve Energy is the requirement that the individual refrain from uselessly expending it. If the average individual would bear this one requirement in mind, there would be no need for special exercises as a means toward further accumulation. Nature, the boun- tiful provider would take care that such an one be fully supplied. This requirement involves every activity of man. Every time one moves his hand, every time he opens and closes his eye; every time he exer- cises in any manner, energy is required. Every thought that is formulated consumes energy. Ev- ery indulgence in a destructive thought or emo- tion dissipates energy. In the next lesson much will be said of the feelings and emotions. There you will learn how to refrain and from what to re- frain. There you will learn that constructive emo- tions generate energy, while the opposite occurs when you indulge a destructive emotion. It does not follow that every activity of man wrongfully expends energy. On the other hand those activi- ties of body and mind that have for their object definite purpose will generate and conserve ener- gy—although there is expenditure in doing so— and are proper to indulge. It is in the excessive use or abuse of your normal supply that the waste occurs. Anyone of ordinary intelligence knows when such abuse occurs. The student then, should have a care to see that he is at all times living in 10 strict accord with the law that conserves, the law that permits use, but penalizes abuse. Another means whereby energy is conserved is concentration. Energy seems to be diffusive; it is like a shower of rain, that is to say that it does not focus to a point. Concentration as here used means to do one thing at a time. Hold the mind to the doing of that one thing. How prone people are as a rule to attempt the doing of two things at once. It is a disastrous habit in which to fall. It expends more than double the normal quota. When things are done singly, and con- sciously directed, the normal supply only is ex- pended. Another adjunct for the conservation of energy is balance—mental poise. This when attained puts an end to the worry habit. There is no con- dition of mind so capable of draining your reserve stock of energy as worry or other habits involv- ing lack of poise. Few indeed are free from such habits. There are, of course, degrees of lack of poise. There are degrees in the worry habit; in the “getting mad,” habit; in the despondent habit, and in all others of the pernicious brood. In rela- tion to this method of conserving ones energy, such conservative power is in proportion to poise. On the other hand one wastes his energies in pro- portion to the degree that he indulges in Energy- wasting states of mind. GET CONTROL OF YOURSELF! BEGIN NOW! And now let us look at the structure of the in- strument by which the energies are received into 11 the body and distributed to the proper localities. In the physical body there are contained two great nervous systems, namely, the Cerebro-Spinal, and the Sympathetic. The former is composed of the nerves of the Spinal Canal and the Cranial Cavity. The latter is composed of those nerves found in the Thoracic, Abdominal and Pelvic Cavities, and those that reach the Internal Organs. The Cerebro-Spinal System presides over the voluntary organs of Sensation and Volition; while the Sympathetic System, controls the internal or- gans and the involuntary processes of the physi- cal body, such as digestion, assimilation, growth and the like. The Cerebro-Spinal System is the special in- strument by and over which impulses producing exercise of the five physical senses, are forwarded. This system is that used by the Ego for conscious thought; it is the system by Which the Central Consciousness contacts the outer world—the world of form; the world of conscious activity. It may well be likened to a telephone system, with the Cranial Brain as a central station, and the Spinal Cord and nerves of this System, the cables and wires respectively. The Cranial Brain is a mass of nerve tissue, divided into three parts, namely: The Cerebrum, the Cerebellum, and the Medulla Oblongata. The Cerebrum occupies the upper front, middle and back part of the Cranial Cavity; the Cerebellum, sometimes called “The Little Brain,” lies below and to the back of the Cerebrum, while the Me- 12 dulla Oblongata is below the Cerebellum, and con- sists of the broadened terminus of the Spinal Cord. The principle function for the Cerebrum is the manifestation of the intellectual thought process- es. On the other hand it is said that the Cere- bellum controls the voluntary organs of the body. The Medulla Oblongata together with the Cerebel- lum are the distributing centers from which the nerves of the Cebro-Spinal System reach special organs of sense, and the thoracic, abdominal and respiratory organs. The Spinal Column is composed of numerous vertebrae containing a hollow or canal that pro- ceeds through its entire length. Within this canal rests the Spinal Cord and from which at the junc- ture points of the vertebrae, numerous branches of nerves are sent forth into other parts of the internal organism. The Sympathetic Nerve System is composed of a double row of ganglia on each side of the spinal column connected together by filaments, and with the Cerebro-Spinal System by sensory and motor nerves. This system is in active control of the involuntary nerves and organs of the body. A part of the Involuntary or Sympathetic System is the Solar Plexus, or what is sometimes called the “Abdominal Brain.” This organ is composed of white and gray nerve tissue resembling in shape and color the Cranial Brain. By some it is held that the Solar Plexus is the brain of the Subcon- scious Mind. Others still hold it to be the store- house of Memory and of Nerve Energy. As a 13 matter of fact both theories are correct but the Solar Plexus is not the sole organ for these func- tions. It shares these with the entire nervous systems including the Cranial Brain. However, the Solar Plexus does store and distribute energy as a specialized organ for that purpose. The prime essential for the student to note in the study of the two systems of nerves is that they interlock, and interact. Moreover the main branches of the nerves may be called the trunk lines, transporting the energies along their respec- tive courses to the subsidiary lines, of which there are millions—so many in fact that no part of the body is left misapplied. It therefore follows that if the Nervous Systems are functioning properly and the Central Intelligence is in control, the nor- mal supply of energy should always be present. But in the present day conditions of hurry and worry, rare indeed is the individual who fully measures up to normal requirements. It follows therefore that the task set before the student is to bring himself into normal relations with Uni- versal Energy—the relation whereby his physical organism becomes the inlet, storage battery, and transmuting agency for the Energies necessary to make him a thoroughly efficient individual. PRACTICAL EXERCISES In the exercises that follow, the mental atti- tude of the student is of paramount importance. That attitude should be one of concentrated pur- pose. When you exercise for the purpose of trans- mutting Universal Energy into Nerve Energy 14 consciously maintain a mental attitude of inten- tion so to do. And do likewise in the conserva- tion exercises. I now enter on the presentation of an exercise for the storing of nerve energy in the human body. This exercise is to be used regularly each day at such time as is most convenient for the student. In the event it is impractical to fix a definite hour each day for this exercise (which is decidedly the better practice as it affords contin- uity and strengthens the will), at least find some- time during the day to follow the regime; Secure a quiet room where you will be free from interruption. See to it that the windows are wide open. Lie down on the floor, flat on your back, without pillow or other thing under the head. Let your arms be outstretched sideways from the shoulders with the feet about fourteen inches apart. Have a care that your clothing is not so close fitting as to prevent full abdominal breath- ing. Now attain full and complete physical relaxa- tion. Raise the arms and let them fall without muscular restraint—this is to determine whether any muscular contraction exists. Close the eyes and mentally go over the entire body, and see to it that there is no tension of any kind at any point. Relax completely and maintain relaxation throughout the exercise. Now inhale a full deep breath consuming the equivalent of about six or eight pulse beats. Re- tain the breath for double the time required for 15 inhaling; then slowly, and with complete breath- control, exhale, consuming a like time to that re- quired for inhaling. Repeat this exercise four or five times so as to establish the rhythm. Having established rhythmic breathing close your eyes and picture to yourself a stream of white light flowing into your lungs with the breath. While retaining the breath see this white fight storing away in the solar plexus—the solar plexus lies directly against the spinal column, just back of what is generally called the pit of the stomach —knowing that this white light is the Universal Energy that you are taking into your body. As you exhale, visualize the white light spraying from the solar plexus until the spray has covered the entire body. While doing this fix in mind the thought that you are being energized from center to the outer surface of your body; that you are being renewed, strengthened and invigorated. During the first few days, possibly the first week or ten days, you will have to depend upon your imagination to help you through, but soon there will come a day when you will Enow that you are taking energy into the body. This knowl- edge will manifest itself as a galvanic disturbance in the center of the abdomen; you will feel a ting- ling sensation, which will accompany your thought, first in the abdomen and then througout your entire body. When the exercise is completed, it will leave you so full of life and vigor that you will feel equal to any task or any duty. In ten or twenty minutes’ practice of this exercise you 16 will store in your body an amount of energy equal to that acquired in six hours’ sound sleep. It truly is a process for “The renewal of your strength.” In connection with the foregoing mentioned practise, religiously observe all that I have taught you in connection with eating, drinking, breathing and exercise. The process above mentioned was never intended to supplant normal or usual bodily activities. I now give you a few rules for conserving the energy you have acquired. Make these rules a life habit. It not only means conservation of en- ergy, but the living of the rules makes for you great mental efficiency. (1) Be on the watch that you may control every tendency toward purposeless bodily move- ments. MENTAL REGIMES By this is meant to suppress those numerous involuntary movements not necessary to the per- formance of the work in hand. All such move- ments are energy wasters of the worst kind. (2) Do one thing at a time. Concentrate your attention on that one thing; if you are at work, work consciously and attentively. If at play, then play. ALWAYS put your mind on what you are doing. (3) Acquire self-mastery, and know that you have acquired it. As an aid to this rule a dozen times or more 17 a day, stop just an instant and summon all the energy and feeling at your command, then put that energy and feeling into an affirmative power, such for instances as, “I am power. I am strength, I can accomplish this thing to absolute perfection. I have absolute faith and confidence in my ability to accomplish my work.” Keep this up indefinitely. You will marvel in a few weeks at your own power for doing what you want to do. Nothing else will enable you to concentrate your energies. You must have a purpose in life. It matters but little what that purpose is so long as it is a worthy purpose. It may be purely per- sonal, or it may be altruistic, but have a purpose. (4) Have a definite life aim. (5) Make others feel that you are worth while. It is not meant by this that you are to become arrogant. On the other hand you should ever maintain the thought that others are just as good as you are, but that THEY ARE NO BETTER. The way to make others think you are worth while is for you, yourself to KNOW that fact, and see to it that your work builds into the world of ex- ternals the visible effects your BEING worth while. Not merely intellectual knowledge born of rea- soning along the lines of the principles contained in this course; but a faith born of confidence in yourself supported by the emotional energies of (6) Have faith in yourself. 18 your nature. Feel your Faith. Feel your Confi- dence. Know that you are a center of operations of Universal Mind which is Unlimited and Uncon- ditioned. In concluding let me say that these rules should becomfe the law of your life. When they so be- come you will be transformed into a new world; a world of knowledge and power. Comply with the law, and the results will be in accordance with law. 19 THE EMOTIONS. (Lesson 6) “Man, know thyself.” Never before, and nev- er since has there been sounder advice given to man. Especially is this true when looked at from the viewpoint of the practical psychologist. Knowledge of self is a prime essential. Of neces- sity it precedes obtaining practical results on the plane of the particular. It were foolishness in- deed for one to conceive the possibility of influ- encing the finer forces of nature without first be- ing well grounded in knowledge of his relation to such forces, and a knowledge of such relation has its origin in knowledge of oneself. There is no other way. Hence it is that the study of the Emo- tions, which constitute a goodly portion of man’s mental activities, occupy so vital a place in the study of man. The average person but inadequately realizes the prominent part taken by the Emotions in the determination of values, and the formation of judgments. It is the exception to the rule, in de- ciding on a course of conduct, for man to be un- influenced by the state of his Feelings or Emo- tions. Usually his conduct is influenced to the point of being dominated by his Emotions, or the less complex state, the Feelings. And this state- ment applies to the trivial things of life almost to the same degree as it does to matters of larger consequence. Not infrequently we hear someone say: “I never do this or that, unless I first reason the thing out. If my reason approves, I proceed; if not, I refrain.” Usually, the person who so ex- presses himself, is a great transgressor. Usually such an one likes to hear himself talk, and a per- son who likes to hear himself talk, usually talks without thinking. If such person would honestly an sincerely analyze his actions, the chances are that he would find his boasted reason to be a ser- vant of the Emotions instead of being the master. We not only act in accordance with our Feelings, but we also think in accordance with them. In a vast majority of instances we busy ourselves in seeking excuses for this or that particular action. We consume but a small portion of our time in looking our conduct boldly in the face with a critical mind to determine whether we have done the proper thing in a given instance. We seek rather to justify our conduct instead of coldly es- timating it. Or we seek justification or excuse for doing or saying something which we desire to do or say. I have said that we are influenced by our Emo- tions or Feelings. I might better say that we are more often influenced by our Feelings than the more complex state that we name our Emo- tions. If this be true it is of utmost importance 2 that we know what our Feelings are. To this end we shall now consider, THE FEELINGS What are the Feelings? Every person who has passed the stage of adoiesence has a knowl- edge of Feeling born of personal experience. Everybody knows what a Feeling is; but rare in- deed is he who can define it. This is because we know what it is only through having experienced some one or more of its passing states. The con- verse of the statement is to the effect that if one has never experienced a state of Feeling, he neith- er knows what it is, nor can he comprehend the nature of it from another’s attempted definition. But inasmuch as most men have experienced Feeling at one time or the other in life, I will essay a definition with the hope that it may be understood. For definition then, I would say that Feeling is a condition of consciousness that is interpreted as a sensation of pain or pleasure. Now the essential fact of a Feeling is that it is usually, and I may say, always accompanied by a sense of vagueness—a sense of intangibility. One clearly recognizes the sensation, but appar- ently is wholly unaware of its origin, that is to say, one is unaware of the thing which caused the disturbance of consciousness which expresses as pleasure or pain ? Now in arriving at a solution of the mystery we need not look for the answer in the outward 3 world, or the world of externals. Its cause and origin are not found therein, but on the contrary are a product of that great subconscious life of which you studied in a former lesson. It has been said that “Feeling has its root in the deeper strata of the soul.” The “strata of the soul” referred to is the subconscious mind, and when it seeks to ex- press itself in relation to Feeling, its manifesta- tion, is a vague, indescribable, intangible, uneasy disturbance of consciousness which produces a faintly apprehended feeling of pleasure or pain. We have seen that it is vague, that it is in- tangible, that it is an uneasy disturbance of con- sciousness. Each of these terms preclude the pos- sibility of the manifestation being accompanied by or connected with a definite idea. For a defi- nite idea presupposes the absence of intangibility —one of the elements of feeling. We may say therefore that feeling has not the element of defi- nite idea. It should be noted at this juncture, however, that Feeling may ripen into a complex in which condition the definite idea is present, but of this we will have something to say at a later stage of this lesson. But I have stated that Feeling is a product of the subconscious life. This being true it follows that it originates in some past experience of the individual, some experience that has been stored away in the subconscious memory which rises to the conscious plane in response to some stimulus calling it forth from its hidden retreat. There 4 are those who hold that not only do Feelings originate in the past experience of the individual, but that they also may originate in the experi- ences of the individual’s ancestors, and are for- warded on the streams of subconscious life from ages more or less remote. The theory is more or less plausible and supported by experiments of psycho-analysts. Experiments of this nature have frequently demonstrated the absence of any experience related to, or that can form the basis of, the Feeling experienced by the individual un- dergoing the test. For this reason, if for no oth- er, it may be inferred that Feeling may also have a root in the experiences of ancestors, or, for that matter, of the race. This is especially true concerning “Feelings which depend upon ideas arising from inherit- ance, and many of our mental tendencies and ideas have come down to us from the past in this Way,” says one writer. Now the stimulus which stirs the subconscious memory—l use the term for the purpose of dis- tinguishing the definite ideas accompanying the conscious apprehension of past experiences—may be from association, or may be from suggestion or from present experiences, which the individual fails to connect with the Feeling, or it may be from a sensation the result of an occurance, or matter of like import. In either instance the point is that the stimulus, whatever it may be, is not usually consciously associated with the Feel- ing. 5 FEELING AND EMOTION DISTINGUISHED. Up to this point we have considered Feeling in its simplest phase. But there is a deeper or more significant phase—a complex, if you please, which we call Emotion. Psychologist are not all agreed concerning the distinction between Feel- ing and Emotion. The better view seems to be, however ,that Emotion is a complex of Feeling, that is to say that it is a complex phase of Feel- ing. We note, however, this distinction, that, where Feeling arises from the depths of subconscious life, apparently without any definite stimulus, Emotion, on the other hand, always may be traced to some definite idea or thought which arouses it. That idea may inhere in some present experience, or it may arise from the memory of a past experi- ence stimulated by the process of imagination, or it may be the product of imagination unconnected with present experience or past experience brought to consciousness by the memory. The point to note is that the Emotions are always pre- ceded by a definite idea. Now let me attempt to present this complex phase of Feeling in somewhat clearer light. I have pointed out that Feeling manifests as a vague indefinite, indefinable disturbance of the consciousness, that gives one the SENSATION of pleasure or pain. In Emotion, on the other hand, is found, Sensation—pleasurable or painful—plus definite idea. So we see that Emotion has at least 6 two elements, namely, Sensation and Definite Idea. This analysis is in accordance with the dis- tinction made by a well known psychologist. He says: “Feeling is present in all emotional states. It is a thread on which all other states are strung like beads. When representative ideas appear, the Feeling in combination with them produces Emotion. After the waters of the Missouri com- bine with the waters of another stream, they re- ceive another name, although they flow on to the Gulf in as great volume as before. Suppose we liken the Feelings due to sensation to the Missouri River; the train of representative ideas to the Mississippi before its junction with the Missouri. Emotion may then be liken to the Mississippi— after Feeling has combined with representative ideas. The Emotional stream will now be broader and deeper than before. This analogy is em- ployed only to make the distinction clearer. The student must remember that mental powers are never actually as distinct as two rivers before their union. The student must beware of think- ing that we have done with Feeling when we con- sider emotion. Just as the waters of the Missouri flow on until they reach the Gulf, so does Feeling run through every emotional state.” I have purposely consumed considerable space in arriving at the nature and origin of Feeling and Emotion, for to know less than what has been here pointed out is to handicap the student seri- 7 ously in his attempts to control and direct these two elemental forces of his nature. To control, he must be able to recognize the causation; to di- rect he must understand their nature. CONSTRUCTIVE AND DESTRUCTIVE EMO- TIONS. People much more readily note the destructive tendencies of men than they do their constructive qualities. As will be pointed out at an appropri- ate time this readiness is an inverse order of con- structive thought. An inverse order of thinking is itself a destructive force that produces a de- structive Feeling which eventually ripens into a destructive Emotion. As incidental to the main thought of the present subdivision of the lesson, let me suggest to the student that he be very slow to note other’s deficiencies. Of course one cannot always close one’s eyes to palpable wrong-doing, but certainly one is not bound thereby to accept the wrongful act as a permanent member of his subconscious family. This, one most assuredly does, if the impression received from the wrong- ful act is permitted to become intense. May I ex- press it thus: If you were to see a mud puddle in your road, you would no doubt step over or around it, and forthwith forget the incident. If you possessed average intelligence you would not intentionally step in it or wade through it. Now then the wrongful act is the mud-puddle in life’s road. You see it; now do that which duty as a good citizen requires of you, and then forget the 8 thing. Never refer to it—never think about it. LEARN TO FORGET some things in life. It is sometimes necessary for us to note or become acquainted with the destructive Emotions in order that we may justly value them. Such is the necessity of considering these Emotions in the present course of instructions. To this should be added: that we also may learn how to free ourselves from the slavery in which state we most assuredly are when we per- mit such Emotions to control us. There are two cardinal destructive Emotions, namely. Anger and Fear. There are numerous others which have been given names, but when carefully considered it will be found that these may be classified under one or other of the two mentioned. Such, for instance, as Despair, De- spondency, Greed, and the like. Each of these contain some element of Fear and are thus prop- erly classified under that great destructive Emo- tion. Then again we have such Emotions as Jeal- ousy, Vindictiveness, Hatred and so on. Each of these in turn contains the element of Anger, and are properly classified under that head. I may ob- serve in this connection that certain of the Emo- tions of less intense degree contain both the ele- ment of Fear and Anger; but in such case these emotions may be classified under either head. There is no more destructive psychological process in all nature than the process of the Erno- FEAR. 9 tion of Fear. Its direct effect is paralysis—pa- ralysis of the nerve centers—paralysis of muscles -—paralysis of normal functioning of the organs. It is a negative force that arises from within the individual, and in its varied manifestations, ex- cept in the more intense degrees, it is sometimes not readily apprehended. Thus, as stated above, the lesser degrees are usually classed as separate and distinct Emotions. To illustrate, the so-called Emotions of Timidity, Anxiety, Misgiving, Bash- fulness and so on are rarely ever consciously re- lated to the one great Emotion. Your attention is called to this lack of discernment as an aid to the intelligent application of the remedy for each. This remedy will be shown presently. It is well for the student to note the direful effect of entertaining Fear. It has been proven by experiment, as well as observation, that the ex- treme degrees of fear may produce death. The death of the body is not of course always inevit- able, even in most intense subjection to Fear, but what happens in some cases is but the completed process that follows surrender to fear, and which in its less intense states produces the primary re- sults in less degree. Thus the primary result is paralysis. And although one does not always re- alize it, death from paralysis is but the sum total of the death therefrom of a less number of cells of the body, when the less intense degrees only, of Fear are permitted. In other words, Fear al- ways destroys by process of paralysis—the ex- 10 tent of the destruction depending on the intensity of the Emotion. It is said that in one of the European coun- tries a convict had been condemned to death. It was desirable to learn the extent of suggestion of death on the mind of the convict. It was ar- ranged therefore on permission of the authorities that the man should be subjected to the experi- ment. He was told that his execution would be accomplished by letting of blood from one of the arteries of the wrist, which was a painless method of execution. Accordingly the hour was arranged and the convict was placed blindfolded on the operating table in the prison hospital. The veriest pin prick was made on his wrist, and then warm water permitted to run slowly over the wrist and fall into a receptacle on the floor beside the table. The man was told that he would gradually feel himself growing weaker from loss of blood and finally he would pass out. And so it proved. The man’s pulse became slower and more thready, his respiration became more and more difficult, the blood receded from his cheeks, and finally his voice trailed off into an indistinct murmur, and shortly he was dead. Nov/ what happened. Simply this, the sug- gestions which had been made stimulated the fear of death, and that result ensued. Other instances of this character have been noted in sufficient numbers to warrant the conclusion. 11 ANGER. Nearly, if not quite, as destructive as fear is the Emotion of Anger. But while paralysis is an effect of fear, the psychological effect of Anger is heat. It amounts to psychological com- bustion. It consumes; the blood runs hot in the veins, the nerves become tense, control of the in- tellect is lost, and the individual who indulges in this Emotion becomes temporarily mad. Just that and nothing less. The degree of his mad- ness of course is in proportion to the intensity of his Anger. As with Fear, so with Anger—it expresses it- self in varying degrees, some of which are diffi- cult of apprehension; such, for instance, as pique, rancour, irritation, annoyance, pettishness and the like. But the consuming process noted in the intense degree is likewise present in the less intense degree. And in proportion to the intensity of the degree of Anger, the normal functioning of the body is impeded. Moreover, the indulgence of any of the de- structive Emotion generates in the body a corre- sponding poison. This has been demonstrated by a long series of experiments carried on under such conditions as to prove the theory. Professor Elmer Gates, of Washington, D. C., has done a vast amount of research work of this nature. He found that to incite the destructive emotions in man resulted in the blood and secretions of the 12 body becoming infected with a poison which is generated. A well authenticated case is on record of the death of an infant as a result of the mother’s milk being poisoned by her anger. The occurrence is related by Professor Crane. The mother, it seems, was not of an unusually nervous tempera- ment. On one occasion she became violently an- gered. A short time thereafter she gave her in- fant her breast. Soon the child was in convul- sions, and shortly died. The investigators of the case were unanimous in the opinion that the child’s death was produced by poisoned milk of the mother, poison was generated by her intense anger. Now, in searching for the active agent that produces the poison in the body as a result of an- ger or fear, we shall not be forced to look very far. As strange as it may seem, that agent is the subconscious mind. This we know to be the case, for we have found that the subconscious mind ex- presses all the energy there is. It is the one mind expressing subconsciously—the mind that is the body builder; but, too, it is the destroyer. It has no naturally destructive tendency, and when it generates a poison, or expresses destructively, be assured that its natural bent and inclination has been turned aside by the conscious mind. The student may experience some difficulty in understanding how a normally good force—a force that normally expresses constructively, can 13 ever express destructively. I think I may make it plainer by use of an illustration: Suppose we consider a great magnificent passenger locomo- tive rushing along over a transcontinental line drawing a dozen or so of palatial coaches filled with passengers. As we look at it we think: “What a great instrument of benefit to mankind. How wonderfully well it performs its mission!” But some one has left an open switch. As the engine and train enter the open switch it leaps the track and the coaches are piled high amid the shriek and groans of the injured and dying pas- sengers. Our great magnificent instrument of benefit to mankind has been converted into a ma- chine of destruction. But it was not inherently bad—it was by its nature powerful, and would doubtless have done great service for an indefinite time had not some one blundered. So it is with the subconscious mind; normally it is a powerful force for good, but that force may be used wrong- ly, and when it is, its power is none the less great. Its nature is to work, and work it will. Herein is a great lesson for each of us to learn. CONSTRUCTIVE EMOTIONS. Having now become acquainted with the na- ture, and results of indulging the destructive emo- tions, it devolves on me to call to your attention the other side of the picture. It is more agree- able. Just as the subconscious mind acting in re- sponse to the destructive suggestions of the Emo- tions acting through the conscious ipind, manu- 14 facture a poison in the body, so do the construc- tive Emotions acting on the subconscious mind through conscious suggestions, manufacture body and mind building and stimulating substances. One cannot adopt the Emotions of Happiness, Pleasure, Justice, Peace and the like without re- ceiving great bodily health and mental stimulus. Experiments of just as exacting nature as those used to test the effect of the destructive Emotions has proven the truth of my statement. Moreover the habitual attitude of mind represented by the constructive emotion inevitably draw to you, friends and acquaintances who are in harmony with you, as well also as harmonious and prosper- ous environment. This law will be fully ex- plained in a subsequent lesson. TRANSMUTING THE DESTRUCTIVE EMO- TIONS. Everything in nature apparently has an oppo- site. For practical purposes, we may in this con- nection accept this appearance as being absolute. However, it is but an appearance, for the so-called opposites are but the opposite pole of one and the same thing. Thus, Fear is but the negative pole of Courage; Anger of Peace. This being true, it is comparatively easy to understand just how it is that Destructive Energy may be transposed to Constructive Energy. Of course it is a mental process, and the modus op- erandi consists in constructing an artificial, oppo- site Emotion, that is to say, to stimulate such op- 15 posite Emotion until the artificial has actually dis- placed the undesirable Emotion. Do not under any circumstances attempt to control the de- structive emotion by denying its existence. To do so is to store up a destructive force in your subconscious storehouse which will, without fail, at some time or other, break out destructively. The rule—the unvarying rule—is, to transmute, and thus use the energy, and see to it that it is transmuted into a constructive force. The student must learn the great lesson of self control. This he must do by watching with eagle eye, his every Emotion. Ever be on guard to transmute, when a force should be so dealt with. As an aid to subconscious control of any condition which can arise, the following exercises are given. Do not neglect them. Eventually it will be found that they are of priceless value. EXERCISE. Have a definite time each day for practice. Make an appointment with yourself and religious- ly observe that appointment. Take your position before a looking glass and look steadily at the reflected image. Look with- out smiling or changing your countenance from what it would normally be if you were meeting a rank stranger for the first time. Gaze at the stranger steadily, do not speak. Now draw your brows down in a frown. Contort your face into 16 anger, and feel your anger. Imagine the strang- er to have offered you a gross affront. Keep at it until you are furiously angered. Now change your facial expression; relax your features and smile. Feel the emotion of pleasure at meeting the other. Tell yourself that he isn’t such a bad fellow after all. Fill yourself with pleasure at being thrown with him. Think these things out just as definitely as you can; but in both exercises put the force of feeling behind what is done. And one caution: DO NOT UN- DER ANY CIRCUMSTANCES leave the practice until you have converted the anger into absolute pleasure. Practice this for ten minutes each day for the next seven days. Other exercise of simi- lar nature will be given you in subsequent lessons. These are to be used in connection with those last given you, and are not intended to supersede them. PHYSICAL EXERCISE. Lie on the back with pillow under the shoul- ders. Now raise and lower the head five times. Now turn on the side, pillow under the shoulder Ujuse and lower the head sidewise five times; now the other side, raise and lower the head five times. Remove the pillow. At the conclusion breathe deeply for five or more times, as heretofore instructed. Now lie flat on your back, and get your feet under the foot railing or adopt some other device to hold your feet down. Now bring yourself to a 17 sitting posture, then recline. Do this three or more times only as a beginning, increasing the number each day. This exercise strengthens the muscles of the abdomen and back. It is of great value. 18 THE DYNAMIC WILL (LESSON 7) The will is usually deemed to be a faculty, but there are those who make greater claims for it. Some there are who hold that the Will is the Self. This view would seem to be supported both by reason and analysis. Thus, there is no other power of choice; there is no interior mind separ- ate and distinct from that which wills, whose function it is to determine on a course of action or refrain from a course of action. If I elect to do a certain thing, then what is it that determines What I shall do? It is the will. And is that de- termining principle a faculty of my personality, or is it the Central Intelligence itself, that deter- mines? The discussion may be considered of no mo- ment. However, from the viewpoint of a Psycho- synthesist, a correct solution of the problem is of importance. Decision of the point is to deter- mine whether the Central Intelligence uses an in- strument similarly as it does the mind, when the Will becomes active, or whether the determining principle is likewise the acting principle. It is a matter of proper classification of the power of mind. One undertakes to do, or to refrain from do- ing, a certain thing. In accordance with that un- dertaking such an one says, “I shall do,” or “I shall not do this thing.” Whereupon the action decided upon is performed, or not performed, as the case may be. Now who acts? The same In- telligence that decided what course of action to follow. I therefore conclude that the will is the Ego expressing itself in one of its manifold phases. In line with this conclusion, I present here a few definitions of the Will. These embody the conception of noted psychologists; such consti- tutes the idea of the Will held by these psycholo- gists. “The will is the way a person has of being and doing, by which itself and the body in which it dwells are directed.” Again, “It is not the will that wills any more than it is the perceptive pow- ers that perceive, or the faculty of imagination that pictures mental images,” says Frank Chan- ning Haddock. “The will is the soul itself exer- cising self direction.” Says another, “The will is the power of self direction.” As a basis there- fore for that which follows I assert that the Will is the Ego directing its own action. The will holds an important place in the study of Psycho-synthetics. Of such paramount im- portance is it that there should be no mistake concerning its place and function. Much is said of the Power of the Will. The term is not inappropriate, provided that the user knows the nature of that power. If he does not, the probabilities are that he 'ascribes to the Will 2 the creative power. Such indeed is an erroneous conception of the functions of this phase of in- dividual life and activity. There exists no doubt in my mind but what the Will has what may be termed temporary cre- ative power. The intensified Will can produce certain outward results. Moreover the continued intensified Will can maintain those results just so long as the intense state continues. But when the Will becomes less intense, when the Will ex- pressing from the standpoint of individual power is withdrawn, then the combinations produced thereby will resume their former state—that is to say, that the formed combinations will fly to pieces so far as the particular individual is con- cerned. This is due to the fact that Will expressing as an individual force, soon exhausts itself, and must be replenished. It is due to lack of recogni- tion by the individual of the origin of all power— of all energy. It is a mistaken concept, that concept which accepts the formed world (I use the term in the restricted sense as including the appearance in our personal world of the things we desire) as being the product of individual en- ergy. One of the first precepts laid down in this course is that man is an expression of Universal Mind or Spirit; and that when he forgets this important fact, then he creates personal limita- tions. For to forget his divine origin, and the sustaining principle of his being is to conceive 3 himself as being the originator of the creative power. Man is not now, he never has been, and he never will be the creator, nor the power which produces results. He is a transformer—he is a formative factor, the dominant formative factor so far as his individual world is concerned, but he is not the power that produces his environment. His is the function of combining. His is the of- fice of. directing energy and power, but he does not create that power. Let there be no mistake in this. I will state the matter differently. The mind of man acting in response to the will forms a channel for conducting the energy which cre- ates the desired state, condition or object. And in this relation such is his sole function. True it is that man determines what shall be, relatively to his own affairs. Such is a proper function. And the determination of what shall be, the act of holding his mind thereon, and thus forming a channel through which Universal Energy flows, inevitably produces results. What has been said here is amplified by phy- sical scientists. Never is it said that an engineer by his machines creates energy. On the other hand, the engineer always speaks of transform- ing energy from one form into another. Physical scientists recognize this conception on a Universal scale. It is never thought that the dynamo with its system of wirings, and the operation thereof, create energy. The dynamo is a mechanical con- trivance whereby the energy- called electricity is 4 made to focus—to be directed along the lines of pre-determined purposes. What is true of physical science is true of mental science. As a matter of fact all appli- ances of the physical world are rebirths of its prototype theretofore created in the mental world. Every formed thing in the external had its com- plete counterpart in the mental before it was pro- duced in the physical. But mark you this, that the energy, the power back of the creation, the creative power itself, was not the individual mind. It was the Universal Mind acting through the individual Mind. The individual mind of man provides condi- tions by which the unlimited supply of universal energy may express its creative power. Desire in man is the universal urge for expression on an individual scale. Such desire calls for and re- quires right conditions in which to express. Man provides those conditions if he would accomplish that to which his desires point; if he fails to pro- vide those conditions then he fails to realize his desires. I will illustrate the proper office of the will by likening it to the barrel of a cannon. The can- non barrel is not the power that impels the load of shot and shell. Neither is the mechanism with which this implement of war is operated. All that is performed by the barrel of the cannon is to direct the course of the shot and shell dis- charged at the target. In a sense it is a moulder 5 of the course taken by the load. So it Is with the individual's will. First desire springs forth; the judgment tests that desire—l would say that it should test that desire—to determine whether it shall be acted on or disregarded. Then the will steps in and either acts affirmatively or negative- ly. If the former, a mould is formed for conduct- ing the energies toward the future external mani- festation. The imaging faculty of the individual is the immediate instrument used by the will with which to form the mould. The imaging faculty the student recognizes as man’s imagination. This leads us to consider the importance of training the imagination; this will be discussed later. I have stated that “It is in man’s power to be- come what he wants to become; to have what he wants to have.” What has been said to you in explaining the office and function of the will leads us to a most weighty conclusion. It is this: If the function of the will is to direct Universal En- ergy along the lines and into the channels that the individual may desire, it follows that the Will is directing a power that knows no limits—that is inexhaustible. In short, the individual has at his command unlimited resources. It will be re- called that in the earlier lessons of this course it was shown that Universal Mind is subconscious Mind. It will also be remembered that the law of the subconscious mind is suggestion. This being true it follows that when the individual’s imaging faculty has commenced its. allotted task, that of 6 providing a channel for Universal Energy, the means of directing that energy is suggestion for Energy is but another phase of Subconscious Mind. But to direct the inflow of energy, to control this unlimited power, the imagination must be constant. To use a phrase of common parlance, “one cannot change his mind too often.” There- fore it is of vital importance first to decide on what is wanted. What shall I do? What shall I be? These are two questions that every student should ask himself at the commencement of his work as a Psycho-synthesist. Having decided these questions, let him not vary, if he would achieve. Hold your imagination in line, that there may be a centralization of the energy flow- ing through you. Let no one say that I teach a belief that one may pick dollars out of the clear sky. Natural laws have been established, and one of those laws is that things external are produced by physical means. But that physical means is sustained and supported by mind, and mind in action consists in a rate of vibration which is set up in the all pervasive ethers. Vibratory activity is thus com- municated to other minds and finds lodgment in those mind that are attuned to the vibratory rate. Being attuned means that the recipient interprets the received impression in accordance with the thought of the sender. Not consciously always, but as an imprssion and the impression is acted 7 on. In this way thoughts of success bring op- portunities which otherwise would not present themselves. When the opportunity is thus pre- sented, it is the business of the student to grasp that opportunity, concentrate his energies thereon as a step toward, or as a fulfillment of his desires. Your imagination when held on the subject of your desires is the form or mold through which the inflow of energy sets up the vibration I have just spoken of. Therefore the more persistently you hold that imagined form in mind, the greater does energy work therein; the greater the energy, the sooner the realization of your desire. In the us of the term, “the will directs the in- flow of energy,” nothing more is meant than that a condition is produced through which the energy flows. The will is no more ca- pable of directing the energy to flow than it is of creating the power behind that flow. This is a close point, but should be thoroughly understood. The purpose of Universal Intelligence is to ex- press itself on the plane of the particular. Such is its tendency. This expression of itself is an expression of development and growth of the in- dividual, and involves every condition, every pos- session that the individual desires as necessary to his happiness. Therefore Universal Intelli- gence desires the individual to be happy. It fol- lows that if your desire is for riches, then riches you may have. If your desire is for knowledge and wisdom, then that you may have. If your de- 8 sire is for love, love will come to you. But beware of desire that involves the loss of either of these things by some one else, to supply your desire. To want anything at the expense of some one else is to invert the law. To invert the law is to proceed against it, and when this is done you are setting your Individual Will against the Universal Will. And Universal Will is the one power, the only power. What results? You and your desires are crushed. On the other hand be assured that your desires may be met when you realize that poten- tially they exist for you without loss to another. But to get back to the first thought: If the purpose of Universal Mind is to express on the plane of the particular in such manner as to pro- duce individual happiness, and that Mind is all the power there is, all the energy there is, it fol- lows that if conditions are propitious it directs all its power, all its energy into those channels pro- vided by the individual to complete and carry on its purpose. The one thing and the one thing only that is required are proper conditions. Those conditions are provided by the individual in the use of his Will. But while Universal Energy flows through the channel thus provided, it does not follow that it is not the energy that activates the will. On the other hand, the power to form a matrix which inheres in the will, through which Universal Mind may function, is likewise provided by and is Universal Energy. It is a matter of recogniz- ing this fact that in reality constitutes the power 9 of the will. Moreover realizing such fact is a recognition that you have—that you ARE—un- limited will. Having come thus far, there remains, the training necessary to enable us to enter into a per- fect realization of the limitless Will. When this realization is had, the Will focuses itself on desire, the Universal Energy provides the other phase of power, and our desire exernalizes. But bear in mind that until you have this realization you use the will inefficiently. In other words, you do not hold the imagination in place; and holding the imagination in place, we have found, is a pre- requisite toward achievement. Before taking up this division of the lesson, however, I wish first to direct your attention to the close relation existing between the function of the will and concentration. If you have fol- lowed closely what has been said concerning the function of the will, you will have observed that this function involves mental concentration. For to hold the imagination in place is to focus the attention. We shall find in the lesson on mental concentration that to focus the attention is to mentally concentrate. But one cannot concentrate the attention unless he has developed his will power. It follows therefore that to concentrate mentally or physically is to express oneself as ac- tive will. Moreover the will is the foundation for every element of success, be that success on the plane of knowledge, wisdom, possessions, friends 10 or love. Not one thing in all the Universe can come to you except through the channels formed by the will. This statement applies to failures as it does to successes. Man’s will is of Divine Origin. It cannot remain inactive. It either forms channels for progression or it forms channels for retro- gression. Those of the latter are more numerous than the former, and are due to the scattering of one’s forces. While this is true nevertheless the will is responsible for their formation. Make it your life habit to concentrate your desires so that but one channel may be formed. TRAINING THE WILL As I have pointed out the training of the will is largely a matter of training in realization. One’s realization becomes more thorough, in proportion as one has opportunity to note re- sults. In this course will development starts with simple things, hence it is that one’s observation will first be centered on things of less importance in his life. But it should not be thought that be- cause simple things first occupy the attention, the net benefit derived is likewise comparatively unimportant. One learns to control and direct the larger and more important things of life in pro- portion as he is qualified. He cannot become qualified except as he has mastered the smaller things. The successful life advances. Great men come to their greatness gradually, and only as 11 they have traveled the path that leads from insig- nificance. Preceding the work of practice should be to se- cure or establish the right mental attitude. Gen- erally speaking that atitude is belief in your pow- ers to achieve. But your belief must include a recognition of Universal Intelligence as express- ing, through you, the individual. That is to say, that you must see in yourself and in your indi- vidual effort the work of Universal Intelligence expressing on the plane of the concrete. Get this concept well in mind—make it a habitual state of the mind. A concept short of this is to lay the foundation for future loss of that which you have labored so hard to produce. Affirm to yourself a dozen times a day that you are transforming Uni- versal Energy into your needs. Herein consists the importance of practicing the exercises given in the fifth lesson for the ac- cumulation of energy. See to it each day that you supply your needs fully in accordance with the method given. If you fail in this you become a great loser, for an accumulation of great energy composes the base on which the superstructure is to be erected. Failure to so accumulate is decid- edly the “building of your house upon the sands.” Another habit the student should acquire in his dealings with Universal Intelligence as such, in the furtherance of his desire is that of reso- lutely setting aside questionings of the specific means to be employed to produce the condition or 12 thing desired. That is to question what means the Universal Intelligence will employ to bring the desire to pass. Be assured that Universal Intelli- gence is fully equipped, and is possessed of knowl- edge far supassing all individual knowledge of the subject. That the Universal Intelligence is more able to work out details of production than are you is not the sole consideration for refraining from mentally questioning the source of such means. If the student indulges in such questionings they are bound to produce doubts in his mind, and once to formulate doubt is to erect a barrier in his mental mold which stems the inflowing tide of Intelligent Energy. I will state it differently: Suppose you de- sire to accumulate $50,000. The first step in ac- cordance with the principles laid down is to de- termine that you will accumulate that amount of money, then you form your mental picture. You see this picture in a variety of forms. But soon you permit your mental activities to take a turn; you side-track the main issue, so to speak, and be- gin to wonder just what means will be used to produce the money for you. From this state it is but a step to doubting the ultimate result. You say something like this to yourself: “I wonder if I had not better ask Mr. about this matter.” Then you thing: “Oh, pshaw, there’s nothing to it,” and so on. This attitude of mind is very dif- ferent from that which enables you to decide up- on some method of producing that fifty thousand 13 dollars. Such in effect is the formation of a new mold as it were to be used by Universal Intelli- gence. The point is to make up your mind and when that is done, stick to it. The Great Intelli- gence will provide methods whereby you may re- alize your desires. Your job is to seize hold of those methods when presented, and by calling to your aid the inexhaustible supply of Universal Energy, make the most of them. Now do not misunderstand me. lam not ad- vising lack of preparation. I am advising just to the contrary. The vital point is to make up your mind as to what you want, and then bend every energy to its accomplishment. Prepara- tion is a step in the centralizing process which makes use of the inflowing Energy. It is a step toward realization. Fail not in thorough prepara- tion. I have stated that you must believe in your- self. You must have faith. Not a mere blind faith, but a faith that is based on knowledge of the law. But “Faith without works is dead.” So your faith must be sustained by your works. Let me make you this definite promise, that Faith, with works, will produce for you your desires. There is but one proviso, namely, that faith based on the knowledge of law, a faith that is uncon- querable shall be accompanied with abundance of works. In line with the stated principle comes now the consideration of objective. What is it that you want? What is it that you desire to become? 14 These two questions must be answered once for all. Perhaps I should qualify somewhat. If by chance it should so happen that you choose un- wisely do not hesitate to change. But in changing have nothing to do with regret for your error. Re- grets will not help you to rectify your error. More- over thereby you dissipate and waste energy need- ed for the new matrix which you are building. Be certain, however, before changing that you have made a wrong choice. Do not be everlastingly making a change. There will be setbacks in your life work. The journey will not always lead you beside the “still waters and the pastures green.” Test your desires by your judgment and reason; resort to the pragmatic method hereinbefore set out. If after thorough analysis of the situa- tion you are in doubt, work along your chosen lines until you are convinced of your error. “Hitch your wagon to a star.” I may be par- doned for utilizing the noted quotation, for it is peculiarly appropriate to the principle under con- sideration. lam saying to you that in determin- ing “what it is you want or what it is you desire to become,” aim high. Do not fear that your de- sires may be inordinate. The Master Jesus is your authority for aiming high. He said: “It is your Father’s good pleasure to give you the King- dom.” It is a known fact that you cannot hope to gain more than you expect. By setting your aim at low level you create limited success for your- self. “As a man thinketh in his heart so is he.” Never were truer words spoken than these. 15 Be brave—be courageous. “Faint heart nev- er won Fair Lady.” Why shouldn’t you be brave? The power of Infinite Intelligence is be- hind you. All power for achievement is at your command. All the courage there is, centers in you. If you would encase yourself in an im- pregnable armor, train yourself into habitual courage, high aim, and form an indomitable pur- pose. If any one tells you that men are worms of the dust, answer him that he should be in the state institution for the insane. You are an heir to a Kingdom, and worms do not rule the kind of Kingdom that you shall inherit. What has been said under the head of training the will is laid down as mental regimes of thoughts, to be dwelt upon until they become habits of mind. A half hour’s daily exercise is insufficient to cor- rect the subconscious training along lines of erro- neous belief which has consumed years to estab- lish. But you must have specific and definite will training and will-developing exercises. These must be practiced daily, consciously, conscientiously and persistently. You want to develop a will capable of holding the matrix or form through which Uni- versal Energy is to produce your desires. The training of the will through use of exercise re- sults in development of that power just as physi- cal exercise develops your muscles. They become powerful by the use of exercise. So does the will. You therefore cannot afford to neglct these exer- cises. 16 PRACTICAL EXERCISES (1) Every morning, after completing the physical exercises heretofore given and those which are herein later stated, be seated in a straight chair. Sit upright; do not slouch. Now raise the right arm sideways, and extend the first or index finger; the palms of the hand downward. Look at the finger nail quietly, and steadily for one minute to observe any trembling. If any is discovered, by an effort of the will, seek to con- trol it. Continue this practice every morning un- til you have attained a maximum of five minutes for holding the hand and finger extended, then continue each morning thereafter for the rest of this course. In other words, consume five min- utes of your time each morning during the re- mainder of the course of training in detecting just what control you have of your nerves. (2) Sit with hands folded in the lap or in convenient easy position for five minutes; next morning for ten minutes; next morning for fif- teen minutes. Work at this practice until you have gotten absolute control of every involuntary movement of the body. When you have arrived at this stage this exercise may be discontinued. (3) Retain your erect sitting position, but without physical strain; close your eyes, and im- agine the picture of just what you want to be. See the picture in all its details, and see it as a present reality. Go about this slowly, and see the details of your picture before you try to form 17 it as a completed picture. But try to complete the picture each time you practice. Having com- pleted the picture assert to yourself that “this condition exists now; that it is in existence men- tally and that according to the law of growth it will externalize in good time.” While you are building your picture into existence throw into it the feeling of desire; think to yourself just what it means to you to have that particular thing, or to be that particular person. Having created the desire as an accompaniment of your mental picture, say to yourself: This thing is good for me, and Universal Intelligence is now forming it in my personal world. Do not hurry, and take at least fifteen min- utes each morning for this exercise. But after having completed the exercise, dismiss it from your mind during the rest of the day. Remember, the mental picture that the imagination has formed is a mold and the Intelligent Universal Energy will not desist until that mold is mate- rialized into your personal world. Your job is not to interfere with the work of Universal Ener- by; your job is to maintain the picture in mind, and that is what you do by practice of the morn- ing exercise. PHYSICAL EXERCISE. This exercise is for the purpose of causing the neck and facial muscles and tissues to fill out and resume their youthful, healthy appearance. 18 Practice faithfully, and you will marvel at the re- sults. Throw the head back as far as possible, and a little to the right. Now with the ball of the hand commence a rotary movement over the right side of the neck until its entire surface has been cov- ered; now treat the left side in similar manner. Assume a natural position of the head and neck, then commence the rotary movement over the angle of the jaw and chin. Now turn the cor- ners of your mouth upward into a smile so that the flesh will bunch under the eyes and treat simi- larly. Do likewise to the temples and the fore- head. Continue these motions some twenty or more times at each locality, always preventing the skin from slipping under the hand. The purpose is to massage the muscles and tissues beneath the skin and not the skin alone. If you would avoid wrinkles and sagging skin continue the practice through life. 19 MENTAL CONCENTRATION (LESSON 8) Heretofore our studies have been largely con- ined to the acquirement of knowledge of the hu- nan organism as an instrument of expression. With slight exceptions, there has been no attempt to point out methods for constructive mental work. It is true, of course, that all exercises, Doth mental and physical, heretofore given involve constructive principles, principles by the practice Df which the student may evolve to great personal and individual efficiency. But with the present lesson, the student enters on a study of principles and methods whereby in the practice of which he can build greater mental ability and if desired a different environment. But study alone will nev- er produce the desired results. I therefore em- phasize the necessity of practice, but practice based on a thorough understanding of principles stated. Mental concentration is the method which, if used, will bring about those results which are most intensely desired. Not only is it the method, but its practice is mandatory if one is to achieve his desire. This being true, it follows that the individual must first know what mental concen- tration is, and also how it is brought about. Mental concentration has been defined and am- plified numerous times by those qualified to do so, but a defect existing in many attempts at defini- tion and of many amplifications lies in the semi- mysterious attitude of mind which clothes such methods. But there is no mystery connected with the art of mental concentration. It cannot be said, however, that it is easy of accomplishment, but as a ray of encouragement let me add that the first stage of concentration, which consists of slowing down the mental processes, and for that matter the bodily activities, is by far the most difficult to achieve; after such stage has been passed the way becomes less arduous. And right here lies a danger which should be noted and care- fully avoided. It is that as mental concentration becomes less difficult, there arises a tendency to- ward lax methods, and an inclination to neglect the prescribed training. Be assured that facility of accomplishment does not always indicate the right method, or the correct road to the goal. As an instance of this I call your attention to the ease with which one adopts and pursues destruc- tive tendencies. To illustrate, for the average person, it is easier to worry than to maintain his poise; it is easier to become angry than it is to control one’s self. Likewise, it is easier to “loaf” than it is to work. It is easier for the student to refrain from following* the regime set out in these lessons and practice the exercises than it is to follow them faithfully. These then compose some needs which should be thought about earnestly and analyzed carefully, followed 2 by all the determination of your will that you are capable of calling into play to beat down such bar- riers to your success. The results accruing from conscious and per- sistent observance of the principles outlined and the practice of the exercises prescribed will work for the student a most marvelous reformation in his mental and physical structure. This is but another way of stating that success is assured when mental concentration is thoroughly mas- tered. At this point let me say that individual success depends largely on one’s ability to control destructive thoughts, and to concentrate upon and receive good thoughts. There is a scientific rea- son for this. Man is a product of his own thoughts, and likewise is his environment, be it favorable or unfavorable. In body and circum- stance he is the net result of the character of his predominate thoughts. It follows, therefore, if the student is to make the most of this course of study that he should at once form the habit of holding in mind, that is to say of formulating and retaining, thoughts of ethical, social and business value. Man is a most wonderful instrument. So few people realize that he is an expression of the Di- vine mind; that he is a concentration of Universal mental processes, but such indeed is the case. While his Divine origin cannot logically be ques- tioned, it does not follow that he expresses men- tally and physically, the perfection of the Divine Author of his Being. On the contrary, the aver- 3 age individual expresses defects and limitations entirely too numerous to classify. Our conclu- sion, therefore, is that to attain toward his high- est concept of the perfect life or of perfect living, man must train on all planes of his Being. The necessary training consists in developing the pow- er of mental and physical concentration. Pyg- mies in stature may be giants in intellect, and giants in stature may be pygmies in intellect. It is a matter of training. So often it is said that “I have lost my oppor- tunity” or “That I have no talent, and therefore, lam doomed to a mediocre place in life.” Such expressions, if used by students of this course, are entirely unworthy and moreover do not exist in fact. Every one’s life is filled with opportunity. Usually one man’s failure is another man’s op- portunity. If one will look about himself a bit, he will have no occasion to lament that he is not a success because there are no failures, and there- fore he has no opportunity. However, the guid- ing star of conduct in all man’s activities should be the building of success by co-operation with others and not on the ashes of some one else’s failure, and moreover because one is mentally, morally and physically fit to use his success. Man is his own architect. He likewise is his own builder. He may become that which he de- sires to be, he may have that which he desires to have. He has the power of choice. His oppor- tunities have not all been lost, for he may create his opportunities. 4 The able man, the efficient woman, the men and women who lead the social, business or pro- fessional world are invariably sought after; but their position as leaders, each created for him- self. Individual effort wins the day. And so it is in this course of instructions. These lessons may inspire, but inspiration without effort, without in- dividual work counts for nothing. Concentrated purpose, however, inevitably links the student to the great invisible forces that attracts that which is desired. CONCENTRATION, WHAT IT IS We may arrive at the nature of concentration by considering for a moment that which it is not. Pursuant therefore to this method, we find that concentration does not consist of vacantly staring at any object. Nor is mental concentration rev- ery. Revery is the uncontrolled negative state of mind, that permits promiscuous thoughts to enter the consciousness. Concentration is not inactiv- ity. I would distinguish between the quiescent condition of the physical body with one’s mind, both central and atomic focused on the mark in- dicated by the Central Intelligence, and that state of inactivity which consists of “doing nothing,” either mentally or physically. The former state is potentially a centering of all power, the latter is purely a negative condition and precludes the possibility of instantly controlling any sense im- pression that may come to one. The latter condi- tion then is not in any sense one of concentration. 5 What has been said in reference to physical inac- tivity applies to mental inactivity. Such condi- tion is very closely related to revery. Now having for the time being considered the nature of certain states which do not consti- tute mental concentration it is appropriate that we consider the positive or affirmative factor which is present at all times when one mentally concentrates. I shall essay a definition suitable to mental concentration as used in this lesson; MENTAL CONCENTRATION consists in focusing the mind until all one’s faculties absorb or consider the subject of attention in its various phases. It is the power to focus one’s mind on any subject that is deemed worthy thereof. A good illustration of what is meant by focusing one’s mind is found in the use of the sun glass. This glass may be so held as to gather the rays of the sun to a point and centralize them on an object until that object breaks into flame. This, very aptly illustrates what is mean by concentration and likewise indi- cates the power resulting from concentration. Now one cannot concentrate his mental energy unless he has developed the power of self-control; the control and direction of his thoughts, desires, inclinations or emotions. A very wise man said words to this effect: “He who controls himself is greater than he who rules a city.” The man who made this statement was talking about the power of concentration. Everyone must first learn self-control before he becomes an able con- 6 centrator. The first lesson for the student to learn is the lesson of self-control. It is unneces- sary to amplify my meaning. I may say, how- ever, that mental concentration means a centrali- zation or focusing of all the energies of the mind and body in line with the individual’s attention. Lack of self-control means a dissipation or scat- tering of the energies, and therefore it will pre- vent the centralization of the energies necessary to focus the mind. At this time it is appropriate to suggest to you certain rules of conduct which should dominate your every-day life. These rules are in exact ac- cord with the principles of self-control. Their moulding into a habit is equal to gathering the scattered ends of your energies and thus focusing the unlimited Universal power with which you accomplish things. You will recall that in lesson five nerve energy was defined to be con- centrated Universal energy. Nerve energy is concentrated Universal energy in the sense that, that Energy is focused in an individual. It doesn’t follow that the energy so focused may not be scattered, dissipated or diffused by such indi- vidual. It is a part of the individual’s work to constitute himself the sun glass which directs the rays of Universal energy to the subject of atten- tion. This cannot be done when lack of poise is permitted. Thus, therefore, I may assert the ne- cessity of making habitual the following regime: As a prelude to your day’s work take conscious thought of your intentions during the entire day. 7 Maintain a calm attitude of mind in all your dealings, be those dealings with other per- sons or dealings with your personal tasks. I mean to say that you should at all times have ab- solute and complete control of yourself. If an- other should do or say something to vex you, in- stantly recognize the effect upon yourself and transform the impulse to retort into a feeling of perfect poise. (2) Be absolutely deliberate in performing your work; be calm, be CONSCIOUSLY attentive to the work in hand. This statement almost ex- plains itself. In so many words, it means that you should think about what you are doing, and that you should keep your mind on your work. Be deliberate, not necessarily slow, but deliberate in the sense of refusing to work automatically. Nor does this mean that the multitude of details connected with every undertaking should be pre- ceded by detail thought thereof, but rather that the work as a totality has your fixed attention so that when any particular detail requires special attention such may be given it. (3) Never permit yourself in your work or. in coming into contact with other people to be- come excited or irritated. Not only does becom- ing excited or irritated dissipate your energy, but the effects therefrom are most injurious environ- mentally ; an irritated or excitable person commun- icates his mental state to other people, although not in the immediate presence of such persons. His mental attitude is impressed upon the all pervasive 8 primordial ether, which ether existing universally and permeating all persons and all things, is a me- dium of communication for thoughts, emotions, feelings and impressions. You will readily see, therefore, that one’s mental attitude or mental de- meanor invariably reaches other people and affects such other people in proportion to the degree of positivity, which they express. Thus, if a person is a positive, dominate, constructive in- dividual, injurious impressions will not affect him. At the same time the law is such that he is repelled from the excitable or irritable individual. The converse of the statement, of course, is true that the self-poised individual attracts friends, loved ones, and desirable environment. The les- son to be learned therefore is, habitually main- tain your poise, never become vexed or excited; day in and day out during life control yourself. Moveover, one cannot maintain his poise without developing Mental Concentration. Every neuron in the gray matter of the brain is a psychic center for thought action. It contin- uously pulsates with life and action. If kept in control by conscious direction by the central intel- ligence, it generates magnetism and health. If not kept in control, the opposite conditions arise. Concentrated thought or Mental Concentration focuses the energies contained in these psychic centers, centralizes them as intelligences and di- rects them on the subject of attention; thus the life and action manifesting in the neuron are controlled. 9 ATTENTION, THE BEGINNING OF MENTAL CONCENTRATION One’s attention to a subject is the beginning and the end of Mental Concentration. It matters not what nature the subject of thought may be, nor whether one examines the subject inwardly or outwardly, as the beginning or the end, from center to circumference or vice versa. If the student will enalyze the statement herein made and carefully observe his thought processes, he will find that attention to the subject in hand is the prime factor. Moreover, attention is progres- sive; for instance one cannot fix his attention on one part or division of the subject and continue mental concentration without progressively main- taining his attention as he passes from phase to phase of the subject matter. Occupying as it does such a vital place in the economy of mental concentration, it is mandatory that we should know of what attention consists. As a rule technical definitions are not favored in this course, but sometimes they advance the under- standing of a subject as well or better than an illustration. Therefore, I shall define the word attention: Attention is the faculty of conscious concentration of the mind on a subject, for the purpose of acquiring definite knowledge concern- ing its nature; that is to say, to concentrate one’s mind on a subject is to learn everything about it. An analysis of this definition discloses the fact that attention is the conscious concentration of the mind. This therefore implies that the atten- 10 tion is being used by the individual at a time and under conditions by which the user knows that he knows; in other words, he is consciously aware of his mental activity, and its attending conscious acquirement of knowledge concerning the sub- ject. PROPER ATTENTION IMPOSSIBLE WITH- OUT ASSOCIATION Attention and association are eternally linked together. By this is meant that when attention is active, it becomes so only by taking note of the many circumstances and conditions which sur- round the object of attention. To this should of course be added the necessity of noticing or ob- serving the relation of the parts to the whole. Association as a correlative of attention finds its basis in eternal law. That law isi that no idea stands alone. There are no isolated facts either existing in the mind or in the world of form. Every idea, every form, has a definite relation to some other idea, or to some other form. When we take up the study of memory it will be shown that this law is the very basis of that which is called memory—to be more accurate, I would state that the association of things and ideas afford the basis of perfect recollective abil- ity. While it is true that no idea stands alone, it is likewise true that ideas are grouped; and while the ideas which form the group may not be di- rectly associated with a remote idea, still the group of which it is a member may be associated 11 with another group which in turn contains the remote idea. In this way every idea, and every thing in the world of form, from the sands on the beach to human being, is associated. In this way every- thing that is, is related. Now it is the apprehending of the various re- lations of ideas in a conscious manner that stim- ulates and makes secure the focusing of the mind. In other words, one cannot follow out the analysis of ideas and groups without effecting mental con- centration. It is true that there are degrees of such concentration, and perfection thereof con- sists in excluding all other remote thoughts that would enter the consciousness. The method is not by denying such remote ideas an existence; on the contrary, such thoughts are inhibited in proportion as one centers his attention on the particular division of the subject of attention. I wish to illustrate what is meant by associa- tion. 1 may best do so by adopting the words of one who has given the subject much thought. He said: “If you think about anything, no mat- ter what, you are sure to find yourself thinking, the moment after, of something connected with the first thing. Think about the last school you attended, and you may think of a school-mate, or of some of the games you played. Think of Na- poleon and you may think of a friend who lent you a book about him, or of some of his battles, or of Alexander or Caesar. This fact, that thinking of anything tends to make us think of something 12 else connected with it is called the Association of Ideas. If you watch the course of your thoughts for an hour, you will find that there are very dif- ferent kinds of connections between the idea re- called and the experience that recalled them. If you think of a hill it may make you think of a walk you took there last night, or of one like it near your own home. The thought of the hill makes you think of the walk you took there, be- cause when you were taking the walk you thought of the hill. In other words the thought of the hill and the thought of the walk were in your mind at the same time. The thought of the hill makes you think of one like it near your home not because you have ever seen or thought of them to- gether, but because they are like each other.” If the student has followed closely what has been stated in this connection he will have discov- ered a law whereby mental concentration may be made an easy and pleasant task. Concentration of the mind if sufficiently practiced will become a habit. When it becomes so, you will have ad- vanced a long way on the road to achivement. For habit is nothing more than the outward ex- pression of an impression sunk into the very heart of the great subconscious mind. This mind being the Creator will at once take up the habitual im- pression and act on it in such a way that one will soon become the possessor of great knowledge. Great knowledge, when used, is a veritable insur- ance against failure—bear this well in mind. The 13 law wherby concentration becomes a pleasure is the law of interest. At the beginning it may be that the student will have to set about deliber- ately, by action of will, to develop an interest, but soon the interest thus produced becomes a normal interest; one that finds an attraction in the things and people with whom one comes in contact. When this time arrives, you will feel yourself repaid a thousand times over for the sacrifice of time necessary to acquire the ability to become interested. Commence right now to take an interest in things. If you have not heretofore become ab- sorbingly interested in these lessons, it’s high time you became so. Find the associations here- in. Learn the associated laws. Make it a habit of your life to take an entirely new subject of thought every day of your life and concentrate your entire mental energy on it until you have “sucked it dry” of every interesting association. MENTAL CONCENTRATION LIBERATES ENERGY Of vital importance is an understanding of the meaning wrapped up in the foregoing sub- title. I mean to say, that, concentration on an idea forms the channel or mold that transforms that idea into a reality. Energies are thereby lib- erated that impel to bodily activity. Bodily activity is the one method known to us in our present stage of advancement whereby we produced desired re- sults. It follows that such production depends upon 14 purpose, intelligence, energy and application. But the intelligence of the Universal Mind is behind you. You have but to make proper condi- tions, the conditions which are the mental matrix around which the Universal Energy, through in- dividual activity, builds the external counterpart of that matrix. A million hidden forces, unlim- ited in power, in intelligence, in methods, are aroused to activity in you, when you build the right conditions. I shall not now go into the matter of visuali- zation, but refer you to what was said in the sev- enth lesson concerning the subject. Imagination is the visualizing faculty, and is the builder of molds—the molds which are necessary for you to fashion in securing your desires. Just now I want to direct your attention to practical meth- ods. Principles must first be mastered, then the student is ready for method. It is assumed there- fore that you have mastered the principles herein set forth, so now, attention will be turned to the practical methods herein set forth, together with such explanatory remarks as may be necessary. THE PSYCHOLOGICAL MOMENT FOR THE CENTRAL INTELLIGENCE In the lesson on cell life, your attention was di- rected to the moment in the life of the cell when it is most susceptible to suggestion. That moment was denominated the psychological moment. It is the psychological moment for the cell intelligence. But now we have reached a stage in our studies 15 when we must point out that there is a psycho- logical moment for the Central Intelligence. That there is such a moment is amply proven by hypnotic experiment. That the subconscious mind is reached in that moment is likewise proven. But above all is the startling fact that ail the resources of that mind are brought into play when impression is received by it during that mo- ment; and those resources are unlimited. Turn back to the lesson on the four minds and read therein what has been stated in reference to the subconscious mind. Now the psychological moment is that moment when the conscious mind is absolutely centered on one idea. Conscious mind then possesses the inten- sity necessary to impress the subjective mind and thereby send its message consciously or uncon- sciously, to the great subconscious mind. There is a time, at least twice daily, with every human being when the psychological moment oc- curs. This time is the last waking moment be- fore going to sleep at night and the minute or two immediately following waking in the morn- ing. At these periods the mind is in a transi- tional state. A state during which the conscious mind does not fully apprehend what is taking place in the external world. It is in a sense a reverie. It is a condition of passivity. In the last lesson of the series this condition will be thoroughly an- alyzed, and you will be shown how it is related to the infallible formula. At present I shall con- tent myself by asking you to observe this mental 16 condition at the times stated, namely, before fall- ing asleep and just after waking. You will be able to note the state of peace and calm which encompasses you; the perfection of indolent feeling; the careless disregard of every- thing else except the feeling of delightful lassi- tude; the decided disinclination to awaken. You will feel a desire to sink into unconsciousness. Such is the psychological moment that comes naturally to every person. Taken advantage of for your everlasting good, a power is born into your outward life that is worth more to you than all the riches of a Rockefeller. I mean just that, and nothing less. In this psychological moment, you have a mine at your command from which you can extract wisdom, knowledge, friends, love, position, place and power. What more can be asked? But mark you this, there never yet has been a mine which produced “pay dirt,” unless it were operated. Moreover time and money were spent to reach the pay dirt before profits accrued. Now here is the lesson for you. Your hidden powers—the Intelligent Energy of the Universe— can be reached at these psychological moments. But there are two pre-requisites: One of these is that you must go to work to remove the sur- face impediments. The second is, that you must keep at work until you find what you seek. Every exercise that has been heretofore given you had for its ultimate purpose mental concen- tration. Every exercise given you in this lesson 17 has a similar purpose. When you have learned to hold your mind to a subject then you will have reached gold in your psychological moment mine. Therefore practice, Practice, PRACTICE. Se- cure the training necessary. Be faithful and within two weeks you will begin to notice marked results. Results will begin to manifest in facility to discharge your every day duties; they will mani- fest in your ability to observe; they will manifest in physical and mental vigor, power of under- standing, concentration, and within a few weeks opportunities will begin to appear. WHEN THESE OPPORTUNITIES APPEAR YOU WILL FIND YOU ARE FULLY ABLE TO COPE SUCCESSFULLY WITH EVERY SITU- ATION. PRACTICAL EXERCISE Practice your physical and breathing exercises each morning. Directions for these need not be repeated at this time. Take some simple subject, a new one each day, and spend at least twenty minutes in concen- trating on it. Drive your mind to the task; if it strays one hundred times, drive it back to the task one hundred times. YOU are King, and your mind is your SERVANT. Do not let the servant dic- tate to the King. In concentrating first discover what the sub- ject of attention is good for. Learn every possible thing for which it could be utilized. Do not stop 18 until you have gotten this much of the subject mastered. Next find out how the thing is made, of what it is composed. Mentally analyze the ele- ments and determine whether these elements could be brought into different combinations. Discover from any means available the origin not only of the thing or subject, but likewise of its elements. To illustrate: Take a common lead pencil. Ask yourself the questions involved in the foregoing statement. The probabilities are that you will learn something about the pencil that you have heretofore not known. Hold your mind on the task; do not permit your attention to be distract- ed. PRACTICE AN EXERCISE LIKE THIS FOR TWENTY MINUTES EVERY DAY FOR THREE WEEKS. This must be done in addi- tion to the other exercises which have been given you. After you have retired and composed yourself for sleep get perfectly quiet. Slow down your mind, and become absolutely relaxed. You prob- ably will become sleepy, but keep a grip on your consciousness for a moment or so. Now be- gin to say over and over to yourself: I am the most perfect concentrator in all the world. Say it quietly, say it calmly, no necessity here to in- ject feeling. YOU ARE TALKING TO YOUR REAL SELF—YOUR GREAT SUBCONSCIOUS MIND. AND THAT MIND WILL MAKE YOU JUST WHAT YOU HAVE SAID YOU ARE. Keep at this until you fall asleep. Do this every night and every morning until you receive the 19 next lesson. In the morning exercise of court* you are not to go back to sleep, but the statement are to be made before you move about and imm( diately after you awaken. The directions here given are mandatory. I not say anything during this psychological nn ment except what I have here stated. Write me at the end of the week, when yo send in your weekly lesson sheet, how much ben fit you have derived. This lesson is worth ten thousand dollars 1 you. Practice and see. 20