cho-Synthetic 
System 
A Treatise on Practical 
Psychology 
(VOLUME 2) THE MEMORY 
(Lesson 9) 
As has been frequently said, the beginning and 
3nd of this course of instruction is to ground the 
student in principles and methods by the adoption 
of which his life may be rebuilt. This very de- 
sirable end cannot be accomplished unless the stu- 
dent is developed on all planes of his being. With 
this in view practical exercises based on scientific 
principles, have been given from time to time. 
These exercises, of course, were pointed to possi- 
bilities along physical as well as mental lines. In 
keeping with this plan I present here, first the 
principles governing Memory, and secondly, meth- 
ods by which it may be acquired. 
Naturally our studies will first lead us into the 
inquiry of what Memory consist. It would seem 
that there is a deeper strata of mind, under the 
control of the conscious mind, which at times 
yields up to the individual possessing it informa- 
tion long forgotten. 
This is a recollective faculty, but still it seems 
to be a thing apart from that other power to re- 
call which proceeds out of conscious mentation. 
I may illustrate this: Some months ago, I was 
walking down the street of a certain southern city 
when without warning, so far as outward stimu- 
lus apparently was concerned, the thought came 
to me that a friend of mine lived in that city. Strange as it may seem, the features, form and 
personality of that friend were very clear in mind, 
but his name was beyond recall. I tried for some 
minutes to recall his name, but without success. 
Finally I dismissed the matter from my attention 
and proceeded about my business. So far as lam 
now able to recall, there was nothing in miy imme- 
diate surroundings which stimulated my recollec- 
tive faculty either to the involuntary thought of 
my friend living in that city, or that would sug- 
gest his features or personality. I mean to say 
that I had not, consciously, at least, seen any per- 
son who looked like this friend, nor observed other 
circumstance suggestive of him. If such had been 
thef case, then the occurrence of recalling his faco 
and personality could very easily be accounted fo:r 
by the law of association of which you studied in 
the lesson! preceding the present one. Some tw( 
hours later while seated in the lobby of my hotel 
reading the afternoon paper, quick as a flash the 
name of my friend came to mind. 
Now the singular thing about this incident 
consisted in this that, notwithstanding having 
dismissed the face and personality of my friend, 
from mind, at a time when my attention was fixed 
on a matter entirely foreign to the subject of at- 
tempted recollection, that name was furnished me. 
From whence came the name? What process 
of mind brought that name to my conscious at- 
tention? These are two questions that I shall an- 
swer as I proceed by stating principles of memory 
and recall. 
What is memory? Usually it is said that a 
2 person has a good, bad or indifferent memory. It 
is well to correct this very common impression, 
for it is erroneous. The memory is that faculty 
of man whereby the incidents of life become a part 
of his permanent mental accumulations. I mean to 
say that, man has the faculty of storing away in 
his mental storeroom a counterpart of every oc- 
currence through which he passes. When I say 
counterpart, it should be understood that I refer 
to an impression which contains the elements 
wherewith at some future time the original occur- 
'ence, or scene may be brought to consciousness 
ad re-enacted in the inner chambers of the mind. 
Everything that you see or hear—everything 
.t reaches your consciousness through the 
uses, becomes a part of your mental life. It is 
the training, the environment, the associations, 
the experiences in short through which you have 
come, as modified by your inherited tendencies and 
your disposition that constitutes your personali- 
ty. Please note that I say, as modified by your 
tendencies and disposition, that constitutes your 
personality. It is well that such modifying facul- 
ty is one of man’s! powers, otherwise he would be 
more or less an automaton. He would be a crea- 
ture made up of his experiences, and nothing 
more. 
But I am not now trying to emphasize person- 
ality. My object in referring to it is to stress the 
fact that one stores away a mental counterpart of 
all his life experiences. This being true, every per- 
son must possess a perfect memory. 
3 “Why then do people forget things ?” is asked. 
Permit me to correct you. People/ do not forget 
things, they merely do not recall. From this con- 
sideration, it follows therefore that the so-called 
poor memory, is not such after all. The fault 
lies in the recollective faculty and that alone. Do 
not blame your memory—that is perfect; blame 
your other faculty, the faculty whose function .is 
to recall. 
lam now ready to define. The Memory is that 
faculty possessed by every human being, whose 
office and function, is to store experiences away 
for future use. And now if you will turn to the 
lesson on “The Four Minds,” you will find therein 
a statement to the effect, “that the subconscious 
mind is the memory mind.” This being true, I 
may say that Memory, is still another phase 
or function of the great subconscious mind. 
But while Memory is a phase or function of 
the subconscious mind, the same cannot be said 
of the recollective faculty—at least it may not be 
said unqualifiedly, for to recall, there must be at 
least an activity of the conscious mind consisting 
of an endeavor to take out of the storehouse of 
memory some experience which has been gathered 
therein. 
But you say, there was no conscious action of 
the mind to recall the name of your friend when 
and after you had dismissed the memory of his 
face and personality from further consideration. 
Just here error creeps in. There was a conscious 
effort to recall the name of that friend, but there 
was no continued, conscious effort. 
4 Here is discovered the workings of the law of 
subconscious mind. That law is suggestion. While 
I may not, in so many words, have suggested to 
the subconscious mind that it give forth the name 
of my friend, still that was the effect of my en- 
deavor to recall his name. I may have said 
something like this: “Now I ought to remember 
that name—l know it as Well as I do my own.” 
What was the effect of such statement? Simply 
that I told the subconscious mind that the name 
sought for, it held, and that the conscious knowing 
of that name depended on my power to recall it. 
Immediately the subconscious got to work, and 
dug around among its several departments for the 
missing name. The passing of years may have 
resulted in that name being gradually pushed back 
in the storehouse, as new material was brought 
in, until, so to speak, it had temporarily become 
lost. But the point is that the name was there, 
and in due time Subconscious Mind found it, and 
seizing hold of it dragged it to the light of Con- 
scious Mind. 
This leads us to another principle, namely, that 
to intentionally recollect, activity of the conscious 
mind is necessary. 
THE LAW OF THE RECOLLECTIVE FACULTY 
The problems that confronts the student is to 
learn a method whereby the faculty to recall may 
be rendered accurate and dependable both in re- 
lation to the subject matter which it is desired 
to recall, and the ability to recall at will. 
It would seem that the recollective faculty is 
5 strong* in proportion as a clear impression is made 
when the personality is passing through expe- 
rience. To state it differently, if one passes 
through an experience of such minor interest that 
it is on the instant dismissed from the mind, or 
that is disregarded, an impression is not made on 
the recollective faculty sufficient to cause it to re- 
spond to the proper stimulus. 
We have been taught the law of association. 
At this time I may say that recollective ability 
depends to a large extent on the linking of asso- 
ciated experiences with that experience which it 
is desired to recall. This conclusion follows from 
the statement that experiences are recalled with 
a degree of ease in proportion as the experience 
makes a deep impression. According to the law 
of association, a deep impression results from 
one’s having taken into consideration associated 
things or subjects. Here then is a rule to 
adopt: IF YOU DESIRE TO REMEMBER ANY- 
THING, CAREFULLY OBSERVE ASSOCIATED 
SUBJECTS OR OBJECTS CONNECTED THERE- 
WITH. 
Now let us see how this works out. lam re- 
quested to bring home some article of food, a loaf 
of bread say. My home-coming is some six hours 
distant. When I receive the request, something 
detracts, or so to speak, I have something else on 
my mind. When I leave my office I serenely take 
my way home all unconscious of the request. 
When I reach home, the lady who presides over 
my home observing my coming in empty-handed, 
at once demands why I did not bring home that 
6 loaf of bread. My reply, of course, is the sheep- 
ish, “I forgot.” Well the upshot of the matter is 
that I retrace my steps to the nearest grocery 
and purchase a loaf of bread. 
But the impression made on my mind when I 
confess I have forgotten the bread emphasized by 
having to return for it is so great that I mentally 
vow that another time, I shall not forget. 
On the morrow as I start for the office, I am 
requested to fetch home, say, a pound of cheese. 
Here is a stimulus to recollection at the start, 
namely an errand to perform Which is connected 
with the previous errand unperformed. This im- 
pression suggests another association, namely, 
that when I return home in the evening, I must do 
something, namely, purchase a pound of cheese. 
Just for a moment therefore, as my wife’s request 
is made, I picture to myself my starting home in 
the evening; and just for a moment I associate 
with the act of starting, the act of purchasing the 
cheese. When the time for returning home act- 
ually arrives, I receive a stimulus to recall the 
purchase. This stimulus is the mere act of get- 
ting ready to start home. I have previously as- 
sociated that act with another idea, which is to 
buy a pound of cheese, and the former therefor 
revives the memory of the latter. 
So here then we find one method by which 
those things desired may be recalled when that 
desire is formulated at the time of the experience. 
If you want to recall something in the future men- 
tally associate that thing with some anticipated 
7 future conduct, and mentally associate such fu- 
ture conduct with just as many objects and sub- 
jects as you can anticipate. Do this and you will 
not forget. 
So, too, there is a law for recollecting those expe- 
riences which you desire to remember but at the 
time of occurrence you have no definite purpose 
or fixed time for remembering them. Those things 
you wish to remember will be remembered if you 
are careful to impress the thing on your mind 
with sufficient intensity; and the way to so im- 
press the experience is to associate it with other 
experiences which attend it, or with memories of 
past experiences. 
You have been told that ideas become associat- 
ed with other ideas, and thus become groups; 
these groups in turn associate with other groups. 
The totality of groups is known as a “complex.” 
In other words, there are associations of ideas 
and associations of groups of ideas. The two 
classifications compose the memory system of all 
sensory impression. 
Mental experience not only consists of objec- 
tive impression, but likewise of purely internal ex- 
perience. Thus, I perceive an object by the sense 
of sight. The mental image of that object is 
stored away in the subconscious mind, and this 
experience is subject to recall in response to the 
proper stimulus. But there are still other ex- 
periences that arise from within, such for instance, 
as an emotion. Emotion is always accompanied 
by a definite idea, but in the recollective process 
8 memory of the physical feeling which accompan- 
ied that idea may be and as a rule is distinct there- 
from. In addition thereto you may have a dis- 
tinct memory of the physical activity that accom- 
panied the Emotion. 
Now the principle governing recollective pro- 
cess, as already shown, is that of association. The 
recalling of an incident which induced an Emotion 
does not stop there. Follow the process and you 
will find that remembering the incident causes 
you to remember “just how you felt.” Recalling 
your feelings will in turn bring to mind the place; 
and recalling the place of the incident will in turn 
bring to mind some other fact connected with it. 
The analysis might be continued indefinitely 
for no one idea is set off from other ideas, and 
the train of recollection could be pushed back to 
a point where the sensory impression is too faint 
to fix itself on the recollective process. At this 
point, and at this point only would the power of 
recall be terminated. 
It is possible with the proper training to be- 
come so observant that the recollective faculty is 
practically unlimited. Certain most wonderful 
memory feats have been performed in the history 
of men. Thus it is said: that in India the entire 
text of Panini’s Sanskrit Grammar, a work about 
equal in extent to the Bible, Was handed down 
orally for more than three hundred years. It is 
also stated on good authority that there are Indian 
priests now living who can repeat Word for word 
the whole poems of the “Mahabarata,” consisting 
9 of about 300,000 lines. Each line averages some 
ten words, so the memory feat in reality consisted 
of recalling some 3,000,000 words in order of ar- 
rangement. 
The student may train his faculty of recall to 
a most phenomenal extent if he will but take the 
trouble to follow the exercises given at the close 
of this lesson. It will easily be within the realm 
of possibilities to listen to a sermon or lecture, 
and repeat it verbatim, in the course of a year’s 
practice. Such are the possibilities that attend 
proper training of one department or faculty of 
the mind. 
Now from what has preceded, there are cer- 
tain deductions that may be made. These assume 
the position and prominence of law, and, in' fact, 
constitute the law of drawing forth the subcon- 
scious complex. I use the term subconscious com- 
plex as synonomous with ideas stored away in 
subconscious mind either as associated ideas or 
as associated groups. And the firt law by the ope- 
ration of which these associated ideas are brought 
to consciousness is: 
The stimulation or recall of one idea of a com- 
plex tends to produce the recollection of its idea 
or group associate. 
Let me illustrate once again: I meet a friena 
that I have not seen in some years. Immediately 
there arises in consciousness a further memory 
than that I have not seen this friend for years. 
That further memory consists of the place where 
I last saw him. I remember that it was in the 
village of our boyhood days. Now in turn the 
10 village memory brings to mind the cool, clear wa- 
ters of the lake thereat in which as boys we used 
to swim. This memory is not alone for another 
arises, it is that my father had forbidden me to 
swim in the lake without his permission, and so 
on. One memory gives rise to another. 
Now careful consideration of these states of 
consciousness discloses that our thinking processes 
in so far as they may relate to trains of experience 
like those mentioned, consists of mental pictures. 
Each of these pictures are associated together at 
the time of their occurrence, and so to speak are 
hung in the mind’s art gallery side by side, row 
by row, section by section, and so on. It is in 
this way that each is remembered, for when one 
is brought to consciousness, its companion pic- 
ture is likewise produced. Here then is the ap- 
plication of the first law of recall; “The stimula- 
tion or recall of one idea of a complex, tends to 
produce the recollection of its idea or group as- 
sociate.” 
Ihe second law of recall is, that. Nearness in 
time or space, or similarity in quality or appear- 
ance between two or more experiences, when one 
of such experiences is recalled tends to stimulate 
the mind to recall the other experience. 
The third law is that. Extremes in time or 
space or dissimilarity in quality or appearance of 
experiences or ideas when one such experience or 
idea is recalled tends to stimulate the mind to re- 
call the other experience or the other idea. 
These two laws in relation to association of 
ideas in the subconscious complex may be called 
11 the associate laws of contiguity, and the law of 
extremes. 
It may be said of both that these laws are not 
fixed in relation to all persons. For instance, that 
which by reason of its nearness to another expe- 
rience would instantly cause that other experience 
to appear in the consciousness of one person would 
fail to recall it in that of another person. And 
so likewise is it with the law of extremes. The 
reason for this lies in the depth of impression 
made at the time of the occurrence of the expe- 
rience. To state it differently, I would say that 
certain persons do not find resemblance or near- 
ness, extremes or dissimilarity of experiences a 
natural association of ideas, while others to the 
contrary so find. But that which seemingly is not 
a natural association can be made a most potent 
association with but little practice. The secret 
of doing so is to consciously observe such relations 
or association in connection with things which it 
is desired to remember. 
To the foregoing statements of the laws of 
recall may be added the following: The frequen- 
cy with which an experience is impressed on the 
memory or the greater intensity of feeling which 
accompanies it, the greater the probability that 
the experience will be recalled. 
Now intensity of impression can be invoked 
with every experience. Feeling or Emotion, how- 
ever, are to a great degree dependent upon the 
conditions surrounding and the circumstances at- 
tending the experience. 
Thus, if I meet a business acquaintance on the 
12 street and he requests an appointment at his of- 
fice for the afternoon or on the following day, 
the nature of the experience is such as to pre- 
clude the attending of feeling to the degree that 
a deep impression is made on my mind concern- 
ing the coming appointment. 
On the other hand, I may produce intensity of 
impression simply by concentrating, for a minute, 
my entire energy in an effort to fix in mind the 
filling of the appointment. But in doing so, I con- 
sciously or unconsciously take note of the asso- 
ciated ideas. Thus, I meet Jones. Jones is at 
the corner of Rock and Walter streets. Jones 
requests an appointment. I FIX THE HOUR AND 
PLACE OF APPOINTMENT IN MY MIND with 
having met Jones, which likewise is an associated 
iaea related to the future. All these are asso- 
ciated ideas, the recalling of one, tending to re- 
call the others. While therefore I have the sense 
of willing to recall the direct object of my atten- 
tion, still I am but paying attention to the laws 
of association. In other words I am improving 
my methods for arousing my recollective faculty. 
It therefore follows that, as an aid to recall an 
experience, your attention should be directed to 
the ideas or experiences associated with the main 
object which you desire to recall. 
PRACTICAL EXERCISES 
You should set aside a time each day for prac- 
tice of these exercises. A deliberate system of 
practice produces the habit of carefully observ- 
13 mg associated ideas, and thus the recollective fac- 
ulty is strengthened to a degree. 
At the hour set aside for the practice of the 
exercise choose a subject, not too complicated (at 
first) of natural interest to you. Now carefully 
note just how the subject is related to its near- 
est associate idea, subject, or object. Having 
made mental note of this nearest associate, try to 
relate the two ideas to a third, and the third to 
other ideas and so forth. In other words, con- 
struct a group of ideas around the central idea. 
Make your associations deliberately, and think 
them out thoroughly. Having formed your com- 
plex or group, determine to recall the last idea 
contained in your grouping at a definite future 
hour which you then determine upon. Dwell on it 
for a moment with concentrated purpose, saying to 
yourself audibly if practicable otherwise do so 
mentally, that at such and such an hour you will 
recall that last idea. Now dismiss the idea, and 
its group from the mind. At the hour determin- 
ed upon the idea will present itself to your con- 
sciousness. Immediately begin to trace out the 
ideas in the inverse order of their occurrence, un- 
til you reach the central idea. Now there may be 
an instant recall of the central idea when the 
last idea is recalled—usually such is the case; but 
do not neglect to trace back the several ideas 
that composed your group. The principle is to 
make habitual, association of ideas. Not only 
does the practice wonderfully strengthen your 
ability to remember, but it aids you in the accu- 
mulation of knowledge of great benefit to you. 
14 Do not under any circumstance neglect this 
practice. Make the practice itself a habit. It is 
worth dollars and cents to you. 
Now I desire to give you instructions concern- 
ing a method of remembering matters not strictly 
within the realm of visualization. It has been called 
the direct method of memory. The description is 
good, but as previously stated, direct memorizing 
consists largely of unconscious observation of as- 
sociatives. 
Select a passage from some standard work; 
prose is more suited for our present purpose than 
poetry. It is well in making your selection to de- 
termine on some descriptive matter of scientific 
value; or if you prefer, choose any other pas- 
sage Which you feel would be of benefit for you 
to remember. I care not how long the passage 
may be, the longer the better if you intend to 
master the content, for in this exercise time is of 
no moment. If such should not be your purpose 
select a less lengthy passage but one which will 
be of value to you as information. 
Now read the shortest element of the first par- 
agraph that is sufficient to make sense. Careful- 
ly observe the relation of that element to the suc- 
ceeding clause or succeeding sentence as the case 
may be. Ponder the clause or sentence to extract 
the main idea, then add such modifying words as 
are contained in the element. In this way com- 
plete this sentence or clause. Now close the book 
and repeat from memory the clause or sentence in 
just the order laid down in the passage. Abso- 
lutely master that clause or sentence, so that you 
15 know the meaning of every word, and the office 
of every word contained therein. Frequently dur- 
ing the day repeat that clause or sentence con- 
sciously, not mechanically. I mean to say that in 
repeating you should run over the matter much 
as you did when you were fixing it in mind. 
Now what I have set out should not be dis- 
missed lightly as containing too little effort. More 
and greater effort will be required in a day or so. 
The following day take up your work where you 
left off, but this time connect the next two suc- 
ceeding sentences, thoroughly analyzing and asso- 
ciating their relative ideas. Having done this you 
are the master of three sentences. In this way 
add to your work from day to day, in your recitals 
always starting from the very first of the passage 
so that the same together with the new work pre- 
sents a consecutively completed work. Work thus 
until you have mastered the first paragraph. 
Having accomplished this, attempt longer pas- 
sages at each sitting until you are able to master 
a page or so at a time. You will find that after 
a few days of such practice the associated ideas 
will begin to assume definite conscious place with- 
out the laborious method I have suggested. The 
result, of course, will be that you will soon be 
able to master a paragraph whereas before in 
the same time you mastered but a sentence. 
I promise you now that if you are faithful in 
this practice within six months you will have de- 
veloped a memory almost if not quite infallible. 
A year’s practice along these lines will enable you 
to listen to a discourse of an hour or more in 
16 length and repeat it word for word without the 
aid of notes. 
I know of no one thing that gives one a more 
secure hold on success than the development of 
recollection. It Will pay you many, many, times 
to master your recollective faculties. 
In the last lesson you were instructed to sug- 
gest to yourself just before going to sleep at night, 
and iminediately after waking in the morning, 
that “you are a perfect concentrator.” If you have 
followed instructions each night and morning, ere 
this you should begin to note improvement. 
I now purpose to alter the exercise, slightly, how- 
ever. The new exercise will not only bring about 
the condition referred to, but it will likewise 
strengthen and develop you power of concentra- 
tion. 
For the coming week therefore, just before 
falling asleep at night, let the following be the 
last definite thought in your consciousness: “I 
have a perfect memory.” Repeat the statement 
to yourself a number of times after awaking in 
the morning and before doing any other thing. As 
you make the affirmation feel that it is true, for 
it is true, be assured of that. 
Practice your breathing and physical exercises 
together with the exercise for generating energy 
during this week, as previously instructed. 
Be faithful in these matters. Do not become 
discouraged or give up. All are steps which you 
must climb as you mount the ladder of your de- 
sires; and you will certainly reach the top rung 
if you persist. 
17 MENTAL THERAPEUTICS 
(Lesson 10) 
There is no more important subject in the en- 
tire study of this course than Mental Therapeu- 
tics. Volumes have been written on the subject, 
and it has afforded a vast field for oral instruc- 
tion. It fully deserves all the consideration given 
it, for before one can have achieved notable suc- 
cess in any field of endeavor he must have learned 
the laws of health; and together therewith, it is 
most desirable to master the laws whereby health 
can be restored when lost. 
I shall first lay before you the general princi- 
ples underlying mental healing and thereafter di- 
rect your thought to a number of specific methods 
commonly in use by practitioners of this system 
of healing. 
As a prelude to the present division of the sub- 
ject, I would ask you to carefully read over what 
has been said in the lessons on, Spirit and Matter, 
the Four Minds and Energy. The matter con- 
tained in those lessons contain the underlying 
principles of Mental Healing. In addition thereto 
one may very profitably read again the lesson on 
Nerve Energy. You will recall that Nerve En- 
ergy was defined as Universal Energy concentrat- 
ed, or focused, in the individual. Then, too, we 
have found that Spirit and Matter are one; and 
that the Four Minds are one, expressing, however, in four phases or modes. Finally you will have 
observed that all expression in the world of the 
concrete is contained in and constitutes the All- 
ness. In other words, everything that is, in es- 
sence is Spirit. From these considerations it will 
be found that all conditions of the body which ex- 
press as illness are a wrong expression or mani- 
festation of Spirit. 
Our next inquiry will concern the principle by 
using which illness of physical man may oe cor- 
rected. A careful examination of the different 
systems of Mental Cure will reveal one basic or 
governing rule. This rule is more than a rule; it 
is law. It is, that, every person who is healed 
of bodily infirmity must undergo a change of be- 
lief. Moreover, every person Who invokes the 
healing forces either for himself or for others, 
must likewise first change his belief. 
I would ask that you convince yourselves of 
the truth of this statement, if there is any doubt 
resting in your minds as to its accuracy, for as 
already stated, a change in belief is a prerequisite 
to healing. Moreover that change of belief must 
be accomplished to a marked degree before results 
become apparent. The rationale of the rule is 
found in the principle that, without a change of 
belief, doubt as to the effacacy of the method used 
will arise; and without the slightest ground for 
controversy, doubt if lodged in the mind is an in- 
surmountable barrier to realization. 
As illustrative of the principle that changed 
belief must precede healing, I would call to your 
2 attention the mental attitude of certain of the 
different creeds which disclose a most radical 
change from an old to a new belief. Thus we 
have that great organization, the Christian Scient- 
ists. The belief of this organization is a most rad- 
ical departure from the customary belief in medi- 
cine as a curative agent. Inquiry will reveal the 
fundamental belief of the members of this organ- 
ization to be that, all limitation, either in the 
physical body or in circumstance, is chargeable 
to error of conscious mind—the term conscious 
mind, as I understand it, being synonomous with 
“Mortal Mind,” which is the technical term em- 
ployed by “Scientists.” The adherents of this 
creed aver that since belief in sickness is an illu- 
sion of the “Mortal Mind,” sickness does not ex- 
ist; and so likewise do they apply this principle 
to limitations of other nature. 
Somewhat similar are other beliefs. Others 
still there are who do not accept the more radical 
view of our Christian Science friends, that of the 
non-existence of disease and limitation except 
from the viewpoint of “Mortal Mind.” Such as 
these base their changed belief upon the total in- 
adequacy of medicine to heal, resting their faith 
in God to heal by special interposition. These are 
they who are generally, known as “Faith Curists.” 
Then, too, we have the “Divine Scientists,” and 
a multitude of others. Finally we approach the 
viewpoint of the Psycho-synthesist. They recog- 
nize without qualification the world of form with 
all its attending imperfections and limitations. In 
this connection the Psycho-synthesist is identical 
3 in belief and practice with the Applied Psycholo- 
gist; “Psycho-Synthetic,” being a term according 
to our estimation, more nearly expressive of the 
principle which governs all manifestation than 
does the term “Applied Psychology.” “Psycho,” 
of course, is a contraction of the word Psychology, 
while, “Synthetic,” pertains to synthesis which 
means a “putting together,” or composition. It 
is used in the sense that is opposite to analysis, 
which is a separation into original elements. Psy- 
chology on the other hand is the study of the 
mind; hence the term, Psycho-Synthetic, meaning 
composition of all that is by use of and from the 
mind is adopted as more expressive. 
I have said that the Psycho-Synthesist “recog- 
nizes without qualification the world of form with 
all its imperfections and limitations.” I want that 
you should becorhe thoroughly informed on this 
subject, and understand the rationale of the state- 
ment. 
In the first place, form is necessary to identity. 
It is inconceivable that anyone or anything1 could 
persist in consciousness unless the attribute of 
form likewise persisted. Otherwise that which I 
may today recognize in. consciousness, as a man, 
might tomorrow appear as a tree, or that which I 
recognize today as my wife’s hat, may tomorrow be 
recognizable as my pet terrier. Can you not see 
that but for the principle of form, all conscious- 
ness would be eternally flowing and intermingling, 
each with the other, and if such were the case, all 
identity would be lost ? 
Moreover there is a Universal law that im- 
4 poses on all conscious life the ability to see the 
same form or aggregate of forms similarly and 
alike. Hundreds of thousands of people enter the 
city of New York every few weeks; these, in the 
course of time grow into millions. To these count- 
less numbers of persons the “Great White Way,” 
is identified by each as such, and by each, seen 
alike. The great Pennsylvania Station to the mil- 
lions of people who annually enter it is by each 
seen alike. It is therefore a conclusion beyond 
the possibility of error that the law which enables 
all people to see things alike is a Universal Law. 
In line with this conclusion, poverty is seen as 
poverty, and so recognized by everybody wher- 
ever it is found; disease or sickness is seen as 
such wherever found. It is this sane and practi- 
cal way of looking at the matter that accounts 
for the wonderful advance made by practical psy- 
chologists in recent years in scientific experiment 
and research. 
While the Psycho-Synthesist accepts the world 
of form with all its limitations, as a fact of nature 
he declares that these limitations are imposed on 
the personality by a limited consciousness. Broad- 
en the consciousness, says he, and limitations are 
pushed back farther and farther. Now to broaden 
the consciousness is essentially to recognize the 
power of the mind. 
A 1 these concepts, it will be seen, are decidedly 
changed beliefs from those formerly held. Until 
latterly our faith in power to accomplish things 
has been placed in the external world. We have 
believed that all power to achieve was derived from 
5 external forces; we have believed this in relation 
to the cure of disease. In this connection, the 
world has sadly departed from precept and exam- 
ple, for the miracles performed by the Master 
Jesus and his disciples, he promised, should be 
performed by those who believe. “Greater works 
shall ye do,” He said. 
Now then it is appropriate that a return to 
the first principle laid down should be had. Hence 
we say that the underlying1 principle, the very 
foundation for all manner of Mind cure, is a change 
of belief. It is very pertinent to ask, of what that 
changed belief consists ? A re-reading of what has 
been said, will indicate that it consists of a change 
in belief that an external power heals, to the be- 
lief that an internal power heals. 
But before one may enter into a full realiza- 
tion of this, a solid and enduring basis for such 
change must be found. To state it differently, I 
may say that, before one’s belief may undergo 
such change, a reasonable ground for conviction 
of the falsity of the old, and the truth of the new 
must be found. 
This conviction is to be found in the realiza- 
tion of the power and the extent of the subcon- 
scious mind. Not indeed solely as an instrument 
whose function is to recall things. Such indeed, 
as pointed out in the lesson on Memory, is one of 
its functions, but it will be remembered, that an- 
other and greater function of this wonderful mind 
is to build, to repair, to re-create. 
The statement is not solely dependent upon 
6 philosophical reasoning for its authority. On the 
other hand experiment along scientific lines has 
demonstrated its truth. It will be remembered 
that in the lesson on “The Emotions,” it was 
pointed out that indulging the constructive Emo- 
tions such as the exercise of the love faculty, the 
entertainment of courageous thoughts, becoming 
habitually poised and calm, inevitably results in 
the physical body manufacturing a substance 
within itself that produces energy and power. Now 
this is the work of the subconscious mind; such 
has been shown by hypnotic experiment, to be the 
case. 
It has also been stated that the individual sub- 
conscious mind is but the personal share in the 
Universal Subconscious Mind. The individual 
share must contain, at least potentially, all the 
qualities of the Universal Mind, therefore if the 
Universal Subconscious Mind is the one active cre- 
ative factor of the Cosmos, it results that the In- 
dividual share in that mind must likewise contain 
the Creative Faculty. 
Now what is the creative faculty in connec- 
tion with the re-establishing of health except the 
re-creation of defective parts. All disease is death 
to the degree that the disease makes inroads upon 
the physical system. Stated somewhat different- 
ly, I would say that disease is death of a lesser de- 
gree that that condition which we recognize when 
we say a man is dead. Now death means disin- 
tegration, disintegration or tearing apart, is the 
exact opposite of construction or bringing togeth- 
7 er. It is seen therefore that construction or bring- 
ing together is the work of creation, which is a 
faculty or attribute of the subconscious mind. 
Usually one looks to the external world as the 
cause of all that is. I have pointed out that the 
creative power resides within. However, in one 
sense the external world may be a cause, but not 
a primary cause. The one primary cause is Mind. 
But we have found that the activating law by 
which subconscious mind expressed, is the law of 
suggestion. It therefore follows that suggestion 
received from any source, by the subconscious 
mind, may be a cause; that is to say, the cause 
that makes active the subconscious mind. In just 
this way, the individual looking out upon the lim- 
itations which attends form, sees therein sugges- 
tions of his own limitation, which he accepts as 
the law of life. Thus a corresponding condition 
becomes manifest in the individual’s person or af- 
fairs. 
Realizing the force of this reasoning one finds 
therein a just conviction of the falsity of his for- 
mer belief that, disease is brought about by ex- 
ternal conditions, and that therefore cure must 
originate from that source. By the same token 
when he realizes that the cause of all disease 
rises from within, that is, that it exists in the 
mind, he reasons that the curative agency must 
likewise there be found. 
Now in order to be of the utmost power in 
curing disease the subconscious mind must be un- 
trammeled. This it cannot be if the healer limits 
his mind by recognizing it as individual, for re- 
8 member, please, that whatever impress or sugges- 
tion is sent to the subconscious, such is taken up 
by it and acted on accordingly. The recognition 
of the subconscious mind as individual therefor is 
to recognize it as having limitations; and the only 
limitation peculiar to the individual subconscious 
mind which it can recognize is that which com- 
poses the personality to which it belongs. Bear 
this in mind: For the subconscious mind to rec- 
ognize any condition, good or bad, is for that mind 
to perpetuate that condition. Hence if the indi- 
vidual’s subconscious mind is restricted in its rec- 
ognition to the personality, and a personality 
moreover which is sick that sickness unless quali- 
fied by changed belief will terminate in death. 
Fortunately there is no such thing as absolute re- 
striction of subconscious mind to the personality. 
It is always relative, and being such can not 
perpetually oppose the upward or develop- 
ing tendency of the Universal Subconscious Mind. 
This general trend toward expansion and growth 
works for physical well being. If therefore when 
a person is ill, he would (as some do) forget all 
about his illness, he would get well. But if, in- 
stead of forgetting his illness, he realizes that he 
is a center in Universal Subconscious Mind, and 
that that Mind is absolute perfection, and will in- 
evitably express its perfection, one’s recovery is 
greatly accelerated. Moreover the time required 
for one’s recovery from illness, is in exact propor- 
tion as is his ability to recognize the perfection 
of the Universal Subconscious Mind. THIS IS 
THE LAW. 
9 Closely related to the law which requires the 
realization that there is but one cause, is the 
further consideration that mutter is mobile and 
plastic to the action of Mind. A faint indication 
of this great principle was given in the lesson on 
“Spirit and Matter” in which it was pointed out 
tnat the Higher Mode of Intelligence Governs and 
Controls the Lower Mode. At a future time I shall 
cite certain instances wherein direct action of mind 
on matter has proven the truth of the statement. 
Solely by the force of thought matter has been 
made to respond to mental control. In the instance 
referred to, the experiment was not connected 
with healing but serves to demonstrate the prin- 
ciple underlying mental healing. 
The foregoing mentioned principle is one of the 
first considerations in the science of mental heal- 
ing. Unless such were the case there would be no 
connecting between mind and matter, the result be- 
ing that mental healing were impossible. But the 
cures effected by means of Mental Therapeutics 
have been too numerous to admit of doubt. The 
records are full of well authenticated cases, not 
alone wherein functional disease were cured, but 
likewise where organic troubles were remedied. 
Fully realize therefore that disease of the phy- 
sical body is amenable to the power of Subcon- 
scious Mind, for disease of physical body is an 
abnormal condition of matter, and matter being- 
subject to control of mind, the abnormal condi- 
tion of the physical body may be made normal. 
But understand, please, that to secure permanent 
results, the healer must concentrate the entire 
10 power of Universal Mind into the abnormal center. 
This he does by recognizing the illness of the cen- 
ter, and then realizing that it is an impermanent 
condition which must give way before the power 
of Universal Mind. In actual practice the method 
should be to look beyond the temporary imperfec- 
tion into the depth of being and there see the ab- 
solute perfection of the One Mind. Couple this 
insight with affirmation that the perfection of the 
Universal Mind is even now manifesting itself 
through this center, the (sick) individual. 
Certain students experience difficulty in un- 
derstanding just how the mind of one may influ- 
ence the mind of another, except as it may be 
reached by the spoken word. This difficulty is 
the result of failure in the first instance to fully 
grasp the idea that there is but one Mind. 
This brings us to a discussion of personality. 
The definition or conception of personality, com- 
monly accepted is gathered from the belief that 
all men are separate and distinct expressions of 
the Creator; that every attribute or faculty which 
makes man a totality is peculiar to individual man. 
one sense of the word this is true. Every man is 
distinctive; every man entertains different ideas; 
every man has a different function in respect to 
the details of his daily life; and, every man in 
his subconscious capacities and powers is distinct 
from his fellow. But it does not follow that man 
in his inner self, his great subconscious self, is 
not identical in possibilities with all men; it does 
not follow that this subconscious self, except in 
manner of functioning, is not common to all men. 
11 Know this that, THE GREAT SUBCONSCIOUS 
MIND, THE UNIVERSAL SUBCONSCIOUS 
MIND IS ONE IN WHICH ALL THINGS MANI- 
FEST AND FUNCTION. 
You and I are centers in that Mind, not sepa- 
rate and distinct but centers Eternally bound to- 
gether in our essential being. The Spirit. And 
the active principle of Spirit is Mind—Subcon- 
scious Mind; hence you are one with all Mind. I 
am one with all Mind. 
Let me diverge just here to point out the mag- 
nitude of effect following such conclusion. It is 
that all power, all capacity, every attribute dis- 
played by every great thinker, of all great doers, 
potentially is yours. And such powers, capacities 
and attributes may be displayed or manifested by 
you. The method of arousing them is set out in 
this course. Some of the exercises are simple, and 
on cursory examination one may be tempted dis- 
regard them as not worth while. Let mie say, how- 
ever that principles are everlasting, and the ex- 
ercises given are based on principle. Moreover 
they have been tested and tried; they do not con- 
stitute matter of speculation. 
We have found that each one of us is an ex- 
pression of the One Mind. Each embodies his por- 
tion of great I AM. In my particular sphere of 
life the I AM expresses asi F. W. Butler, and the I 
AM expresses in you as the personality which you 
are. So likewise you express as Yourself, but you 
are the great I AM, and so therefore you, as the 
I AM are expressing in me as a different person- 
ality. 
12 How does all this affect mental healing? 
Simply that it enables the healer to focus the I AM. 
It is a matter of substituting one’s own Conscious 
Mind for that of the patient so that the I AM may 
be impressed to externalize its perfection in its 
objective center (the patient). 
But the student at once desires to know how 
this is accomplished. He asks, How may I sub- 
stitute my Conscious Mind for that of the patient ? 
On the basis of conscious co-operation, the patient 
makes himself passive or receptive to the sugges- 
tions of your Conscious Mind. These suggestions 
may be made audibly or mentally. In either event 
it is better for both the patient and healer to close 
their eyes; the object being to shut out distracting 
thoughts which the appearance of external things 
usually induce. 
Now to make one’s self passive is merely to 
assume the mental attitude of receptivity. In 
other words, have the patient mental affirm his 
willingness to accept the thought of the healer and 
the accompanying healing forces which are borne 
in on the thought. This action on his part breaks 
down the barrier of personality and thus allows 
a flowing in of suggestion and healing power. 
While on the one hand the barrier of personality 
is removed by the patient in order that there may 
be an inflow, it is removed by the healer that there 
may be a flowing out. 
Just here lies the importance of realizing the 
I AM; namely, that as the healer substitutes his 
conscious mind for that of his patient, and com- 
mences his work of suggestion, he knows that in 
13 reality he but speaks to his own subconscious 
mind. This eliminates all doubt of having to 
bridge a chasm as it were to reach into the sub- 
consciousness of his patient. 
The method here given for effecting a juncture 
with the subconscious mind, in which the patient 
forms a center, presupposes conscious cooperation 
between the healer and the patient. It so happens, 
however, that conscious cooperation cannot al- 
ways be had. The question at once arises, How 
under such circumstances can the subconscious 
mind of the patient be reached? 
The difficulty anticipated is more imaginary 
than real. It is true that a receptive attitude of 
mind on the part of the patient is highly desira- 
ble, but if the student will but realize the great 
principle, that, his subconscious mind is the one 
mind, he will readily understand that, by himself 
eliminating the barrier of his own personality, he 
thus reaches the subconscious mind of the patient. 
In such case, direct for a moment the attention on 
the condition of the patient for the purpose of 
recognizing his need of assistance, then dismiss 
him from mind during the period of suggestion. 
This method is very efficacious. Dwelling in 
thought for the instance on the patient apparently 
opens a channel through which the vibrations of 
health find their way to expression in his physi- 
cal person. 
Now while Mind is the curative agent, still 
there remains to notice the medium of communi- 
cation which is the vibrating principle of mind, or 
14 that which is found in the all pervasive ethers. 
The ether is a primordial material substance. 
That is to say ether is the ultimate of matter. 
Later I shall point out to you once again that mat- 
ter is a mode of energy, and as such is an expres- 
sion of mind. But for present purposes it is well 
to regard the ether as a frictionless, all pervasive, 
material substance by the vibration of which 
health thoughts are communicated. In order to 
fully appreciate the force of this statement it Is 
well to understand that subconscious mind acts 
directly on the ether, and therefore a rate of vi- 
bration inaugurated in the subconscious mind of 
one individual with an intent that the thought 
which initiates that vibration, shall be transmitted 
to another, inevitable is communicated to that 
other, and interpreted by him in accordance with 
the primary thought. But sense of distance should 
not be permitted. Here again of value is the com- 
prehension of the One Mind, for to speak to that 
One Mind as it manifests in someone else is to real- 
ize that neither time nor distance are factors; one 
speaks to his own inner self when he speaks to the 
One Mind—one speaks to the Great I AM. 
Now there is but one thing, and one only that 
will prevent your suggestion from ultimately pro- 
ducing the desired result, even though there is no 
conscious cooperation by the patient, that is mental 
obstruction. Mental obstruction is any attitude 
of mind held by the patient which permits doubt 
to arise. Doubts are most powerful foes of Men- 
tal Healing. So powerful are they, that beneficial 
15 results may be accomplished only in proportion as 
one controls his doubts. This statement applies 
to the healer as well also as to the patient. 
For this reason a healer’s best work is done, 
unless he is requested by the patient to aid him, 
when the patient is in total ignorance of what is 
being done for him. Moreover the healer will find 
his work more readily apparent if under such con- 
dition he treats while the patient is asleep. The 
reason for this is that so long as the patient is 
awake, his consciousness of physical illness is con- 
tinually acting as a suggestion which is sent into 
his subconscious mind, thus neutralizing the health 
suggestions of the healer. 
On the principle of the Universality of the Sub- 
conscious Mind children who have not yet reached 
the age of understanding are healed. In such 
cases, it is the better practice for the healer to 
place himself beside the bed of the little one just 
as it falls asleep and make the suggestions of 
health and strength. The health mind of the 
child, that is to say, the subconscious mind, takes 
up the suggestion and acts on it accordingly. 
Now there is one point that I desire to empha- 
size. It is this: Never permit yourself to dwell 
on the abnormal condition of a patient whatever 
it be. Recognize its existence, but at once turn 
your thought and your suggestion to the perfect 
life that must manifest according to its law, and 
see that Manifestation taking place before you. 
This method produces permanent and early re- 
sults. It follows therefore that denials have no 
place in Psycho-synthetics. Results are obtained 
16 by affirmation and visualization. Denials but per- 
petuate the diseased condition. Do not use de- 
nials. 
Do not seek to dominate the mind of your pa- 
tient. The purpose of health suggestions made 
to the subconscious mind of the patient is to in- 
duce a realization of his own perfection; it is to 
help him to realize himself as an individual ex- 
pression of the perfect mind. Such realization 
accords no greater power to others than is pos- 
sessed by himself; and on the other hand he should 
realize that he possesses no greater power or ca- 
pacity that is possessed by others. Finally the 
matter resolves itself to a realization by him for 
every human being including himself of potential 
perfection, in attribute, power, capacity and ex- 
pression. 
As an aid to healing I would call your atten- 
tion to the lesson on Energy. In practical appli- 
cation, before treating yourself or your patient, 
generate in yourself by the methods outlined in 
that lesson, a great quantity of energy. Having 
done this know that the energy thus accumulated 
by you is projected into the ethers as an active 
curative agent, and will reach the patient. 
PRACTICAL EXERCISE 
Continue your physical exercises, and your 
mental regimes as instructed in former lessons. By 
all means do not neglect the concentration exer- 
cises outlined. Likewise practice the memory ana 
will exercises. These are stepping stones to your 
continued progress. 
17 In addition to the physical exercises given, de- 
vote five minutes daily to running. Not that it is 
necessary to get out on a course, but you may run 
in one place in your room before attiring yourself 
for the day. Throw the shoulders back, double 
your fist and hold the elbows bent at the sides. 
Breathe deeply and run in the fashion that you 
used to call the fox-trot. Do not make this exer- 
cise to strenuous at first. You may content your- 
self with one minute for the first day, gradually 
increasing a minute each day until you have 
reached the maximum which with the practice of 
other exercises should be sufficient. Make this a 
daily habit. 
I have called your attention to the great value 
of concentrating during the psychological moment, 
which occurs just prior to sleep and immediately 
after waking. If you have been faithful in the 
practice of making suggestion to yourself at such 
times during the last two weeks you should have 
noticed ere this a great improvement in your pow- 
ers and capacities. For that matter I may say 
here as previously stated, that your success in 
this work is in exact proportion as you are faith- 
ful in your practices. There is no other way. 
PRACTICE DOES MAKE PERFECT. 
You may use the method given for impressing 
the subconscious at the psychological moments, 
for healing—and if persisted in, wonderful, well 
nigh miraculous results, will be accomplished. 
Your success depends largely on the net results 
of your training up to this point, in concentrative 
18 exercises. If therefore you have not acquired 
proficiency in concentration, persist until you do. 
It may be well at this place to point out that the 
concentrative requirements contained in this 
course are intended to be a basis for establishing 
a life-time habit. It is not intended that you 
should practice the particular methods given 
for life, but that you should develop a keen sense 
of interest and attention in all your doings. There- 
fore do not desist in practice until you have estab- 
lished the habit. 
If you do not utilize the psychological moments 
for health suggestions continue suggestions 
throughout the coming week as follows: 
“I will that, tomorrow and throughout all the 
day, I may be inspired with the sense of courage, 
faith, patience, power and love. I will to realize 
during tomorrow that I have the power and ability 
to accomplish everything that I undertake.” If 
you have a definite undertaking for the morrow, 
substitute the specific undertaking for the general 
thing, and will that on tomorrow and all the day 
you will have the power and capacity or ability 
to achieve that particular thing. 
19 THE BUILDING OF CHARACTER 
(LESSON 11) 
In the mad rush for dollars, for position, for 
power, oftimes we lose sight of the bigger, grand- 
er, more worth while things of life. But at the 
end of life’s journey, it is the rule, not the excep- 
tion, to look back on the trail with an inquiring 
mind. Then it is we ask, Has my success been 
worth while? Many there are who in answer to 
the question are forced to sadly shake their heads; 
“no,” such as these admit, “my success has been 
too dearly bought.” But the student and practi- 
tioner of the principles of this course need have 
no fear that such will be the anxious inquiry from 
him when he shall have finished his day of Life. 
For success is assured him based on achievement 
beneficial to friends, associates and those with 
whom he comes in contact. It is scientifically 
true that you may be a success, you may be happy, 
you may have perfect health without detriment 
to your fellow man. 
Such indeed is not the commonly accepted be- 
lief of men, but it is true nevertheless. There is 
sufficient, and to spare, in the world for all. It 
is untrue that for me to succeed I must build my 
success on the ashes of another’s ruined hopes. 
It is not true that men must fail, if men succeed. 
I reiterate what I have previously stated, namely. that co-operation should be the rule instead of the 
exception; competition tends to destroy, co-opera- 
tion tends to build. 
Now I am not arguing for a community of in- 
terest—a pooling of property; a common owner- 
ship of property. On the other hand, I stand 
first, last and all the time for emphasized indi- 
viduality—an individuality that recognizes an- 
other’s rights and that demands from that other a 
similar recognition for yourself. But a recogni- 
tion that does not require the surrender of one 
iota of independence in person or property. 
Aside from the consideration of the account- 
ing day, that day which first or last comes to all 
men, it is proper to inquire, Does it pay to build 
your success on the solid foundation of good char- 
acter ? 
Character is what one is; reputation is what 
others say about one. Therefore the question 
that confronts us may well be altered so as to 
read, Shall I build a success on good morals ? For 
a man’s life, whether good or bad, is equal to the 
sum total of his morals. Now lam not speaking 
of the sex relation, alone, but of all relations as- 
sumed both by men and women, business or so- 
cial, in their intercourse with other men and 
women. 
I have endeavored to remove the inquiry from 
the influence of fear. Fear, be it said, has been 
a prime factor in the determination of many as to 
their course of conduct; the fear that “The Judg- 
ment Day Will Come.” From the earliest stages 
2 of these instructions, I have attempted to show 
that fear is a destructive force, and therefore 
most necessary to control. In respect to the sub- 
ject under discussion, I make no exceptions. Fear 
of what the future holds in store, for those who 
fail to conduct themselves in accordance with the 
ethics of religion, has no part in the matter. The 
question must be answered for its own sake. 
Therefore one may ask: “Are there any real, 
substantial reasons why we should live to our 
highest?” 
In attempting an answer to the question let us 
for a moment examine the mental state of the in- 
dividual immediately after the commission of 
some good deed. What feeling, if any, does such 
an one have? Is it not a feeling of pleasure? As 
it is said, “Does not one always feel better ?” The 
experience of men prove the fact. One cannot 
indulge in doing good without driving bounteous 
compensation; the compensation that produces in 
consciousness a realization that one has done that 
which is worth while. 
Habitual actions of this nature impel one to 
the belief that there must be a Universal Law that 
ever pushes onward and upward; a belief based 
on non-material compensation, but nevertheless 
one of absolute worth. 
On the other hand, when one does an act which 
does not produce the exhilerating sense which fol- 
lows the good deed, a demoralizing sense of uneasi- 
ness pursues. This sense of uneasiness may be in- 
tense or less so, depending, of course, on the na- 
3 tore of the wrongful act, but it always gives rise 
to a consciousness that something is wrong. It is 
this feeling of inharmony that causes the charac- 
ter to alter for the worse when downward tenden- 
cies are indulged in; and the sense of rightness 
which follows a good deed likewise alters charac- 
ter for good. In other words, it is the difference 
between building up on the one hand and tearing 
down on the other. 
Not only is this true of one in respect to his 
relations with others, but there are certain habits 
and practices, restricted to the individual which 
gives rise to one or the other of the feelings men- 
tioned. 
Among these may be instanced the habit or in- 
dulgence of overeating or excessive drinking. The 
sense of discomfort that forces itself on the con- 
sciousness when such habits have been indulged 
forces one to the conclusion that a constructice 
principle has been violated. Suffering from the 
results of such excess, the individual cries out in 
his innermost soul: ‘Why do Ido these things ? 
I know it doesn’t pay.” Physical discomfort 
forces the individual to recognize the law of mod- 
eration. Excesses in any of the activities of men, 
although connected with things in themselves 
good, become deleterious, and may become ex- 
ceedingly bad. 
While discomfort and mental anguish convince 
the erring one of having broken the law forbid- 
ding excesses, a factor no less potent in arriving 
at such conclusion is the knowledge that comes to 
4 one who lives in accordance with constructive law. 
As before stated the sense of rightness following 
a good action confers a feeling of “bounteous com- 
pensation.” Weil may it be said therefore, viewed 
from both standards, that living to build a good 
character has its inherent compensations.. 
Having reached the conclusion stated let us 
now turn our attention to some of the steps we 
mount in ascending upward—for indeed to build 
character, is to ascend upward. 
The following may be deemed precepts to guide 
the student on the way: 
(1) Devote your time to the study and judg- 
ment of yourself instead of others. He who 
judges others should be above reproach. 
This admonition may well be considered by ev- 
ery one who reads this course, likewise the writer. 
How few of us indeed are entirely free from the 
fault of passing judgment on our fellowmenl 
Therefore in saying that every one should consider 
this precept, I do not single out the students of 
the course as being peculiarly amenable to the 
charge of judging for it is a common sin. How- 
ever those who read these words do so from the 
motive of individual benefit and development; and 
with this in mind it is the part of wisdom to care- 
fully consider a principle which by observing 
brings the student nearer the coveted goal. 
Now why should we not judge? Perhaps the 
most patent reason is that, so few persons are 
qualified to pass judgment. However true this 
statement may be, rarely if ever does he, who 
5 judges other people, consider the inconsistency of 
so doing. “Consistency thou are a jewel!” 
A further objection to the habit of judging 
others of especial interest to the student is one 
based on scientific fact. This fact again has to 
do with the great subconscious mind; again the 
law of the subconscious mind prohibits. It stands 
thus: When we judge, when we form that habit, 
it always induces a tendency to look for imper- 
fections in the people we meet and people with 
whom we associate. Harkening back to an earlier 
principle, we learn1 that the individual is the net 
product of his experiences qualified by his dis- 
position ; and furthermore, that which contributes 
most largely to his personality are his dominant 
thoughts. Dominant thoughts are those, of 
course, which most frequently enter the mind. 
The habit of judging people therefore becomes a 
habit of seeking imperfections. The habit of seek- 
ing imperfections becomes a DOMINANT 
THOUGHT and therefore the dominant thought, 
the thought of imperfection is woven into the fab- 
ric of the individual’s personality and becomes 
part of him. “Judge/ not that ye be not judged, 
for with what judgment ye judge with that also 
shall ye be judged.” The modern application of 
the text, the application made by Psycho-synthe- 
sists is that to see imperfections in other persons, 
is to build those imperfections into oneself. I 
RECOMMEND THAT EACH STUDENT CARE- 
FULLY SEARCHES OUT ANY TENDENCY IN 
HIMSELF TO JUDGE, AND TO CONTROL 
6 THAT TENDENCY FOR THE PURPOSE OF 
KILLING IT OUT. And how shall one kill out 
such tendency? By substituting a constructive 
idea, thought or activity, on every occasion when 
one is tempted to judge, 
Let the light of love ever shine in your 
face—it is the soul’s greatest illuminator. Fear 
nothing but Fear. 
The great motive power of the Universe 
whether on the plane of the abstract or the con- 
crete is love. It prompted the Spirit to create. 
It inspired It to express Itself as man. It is the 
Divine Urge that makes for the happiness of the 
race. It is the parent of desire. It underlies all 
governments. It is the only truly sound reason 
why you and I strive to accomplish our ambitions. 
Think about it for a minute. Now I did not 
say that the reason we strive to accomplish our 
ambitions is because of love of some one else, and 
yet this, too, is remotely the case. Rare indeed is 
the man or woman who lives entirely to himself 
or herself. Almost always men and women seek 
to achieve because their success confers benefit on 
someone else. A desire to help another is altruis- 
tic; it is love on the Universal scale. Then, too, 
there is the prompting to endeavor, for the sake 
of immediate family or friends, all which proves 
the truth of my statement that “it is the only 
truly sound reason why you and I strive to accom- 
plish our ambitions.” 
This brings us once again to what I have al- 
ready stated concerning the compensation innur- 
7 ing to him who does good. A good deed or a good 
action, is prompted by the altruistic spirit, and 
this we have found to be, Love, on a Universal 
scale. Now love is a constructive emotion, and all 
such emotions make for their possessor an exceed- 
ingly attractive personality. The man or woman 
who loves much, radiates its rays. This is a scien- 
tific fact. The aura has been photographed, and by 
that means it has been found to be fitful or steady, 
strong or weak, according to the strength of the 
emotion indulged at the instant of the exposure of 
the photographic plate. A series of experiments 
carried on by Professor Elmer Gates of Washing- 
ton, D. C., has proven that love is a constructive 
emotion. As stated, the man or woman who loves 
much radiates its rays; these rays have an at- 
tracting influence. The results that follow are us- 
ually expressed something like this: “Well, that 
is the first time I have ever met Mr or 
Miss. , but he is certainly a very attrac- 
tive man, or she is such a sweet girl,” and so on. 
Finally therefore I assert on the basis of expe- 
rience and observation that “love is the soul’s 
great illuminator.” CULTIVATE THE LOVE 
FEELING FOR ALL MEN—THE FEELING 
WHICH EXPRESSES AS A DESIRE TO HELP 
MEN; THAT IS THE KIND OF LOVE I AM 
TALKING ABOUT. 
Fear only Fear. Fear is the. only thing in the 
world to be afraid of. It is the opposite pole of 
Love, and it is negative. Just as Love attracts, so 
does Fear repel. During this next week make a 
special effort to observe just how a timid or fear- 
8 some person affects you. Do not do this from 
fche standpoint of criticism or judgment, but sole- 
ly that you, yourself may have some opportunity 
to observe at least certain of the lesser effects of 
fear. You will probably sense the feeling while 
in such person’s presence that he on she is either 
miserly, non-trusting, suspicious, or possesses 
some other such quality. These impressions, if 
permitted to control, will eventually cause you to 
dislike such person. 
In this connection intentionally send to such 
person, that is to say, radiate your soul illumina- 
tor, all the love you are capable of feeling. You 
will be surprised to observe, just how good such 
an action makes you feel. 
FEAR NOTHING BUT FEAR, AND BE 
AFRAID TO FEAR, FEAR; SO DO NOT FEAR. 
THE EVERLASTING ARMS ARE ABOUT YOU. 
YOU ARE ETERNAL. LIFE CANNOT BE DE- 
STROYED. DEATH IS BUT A CHANGE FROM 
ONE TENEMENT TO ANOTHER. FEAR NOT. 
(3) Lend a helping hand. 
This precept may well be termed a correlative 
of the preceding one. Love prompts the helping 
hand to another. At times people help others as 
a matter of expediency. If such is one’s highest 
motive, it were better to help on that ground than 
not at all. 
The matter of helping others has provided a 
topic for many sermons, writings and lectures. It 
merits all the notice accorded it. There is a solid 
basis on which the superstructure of helping oth- 
9 ers should be erected. Indiscriminate assistance 
may at times be a positive hinderance. When 
one gives money indiscriminately to one who ap- 
pears to be needy it is entirely probable that there- 
by a stumbling-block is placed in the needy one’s 
path. 
When lending the helping hand be actuated by 
two motives: One of which should be for the pur- 
pose of gratifying your own soul urge for altruis- 
tic satisfaction; the other* for the purpose of 
stimulating the needy person into a realization or 
recognition of his own individual powers. In other 
words let your help be of such a nature that you 
arouse a desire in the needy one to help himself. 
In days of yore, when “trampdom” was an Em- 
pire unto itself, the habit of giving at the back 
door, while no doubt prompted from the best of 
motives according to that day values, was charity 
of doubtful virtue. Why ? Mainly because it per- 
petuated an institution inherently evil, but also 
because it impressed more deeply in the mind of 
the tramp—a fellow man if you please—that he 
must depend on someone else for his daily bread. 
Such thoughts annihilate the powers of his soul. 
I am fully aware of the reply that this posi- 
tion may draw forth, namely that one who wants 
to help his fellowman cannot always find a method 
to stimulate such one to individual endeavor. Very 
true. lam not saying or advising that assistance 
except in the manner suggested should be with- 
held. I do say that whatever form your assist- 
ance may take have as a prime purposes the prin- 
ciples stated, and be governed by circumstances. 
10 Tne one great principle to observe and practice is 
LEND A HELPING HAND, BUT LEND IT IN A 
CONSTRUCTIVE METHOD. THE STREAMS OF 
CONSTRUCTIVE ENERGY WILL BE DAMED 
IN YOU IF YOU WITHHOLD ASSISTANCE 
FROM THE NEEDY, AND SO ALSO IF YOU 
CARELESSLY HELP WITHOUT PROPER 
THOUGHT OF CONSEQUENCES. YOUR MEN- 
TAL ATTITUDE DETERMINES THE EFFECT 
ON YOURSELF; THE EFFECT ON THE PER- 
SON ASSISTED IS DETERMINED BY THE 
MENTAL ATTITUDE AROUSED IN HIM 
(4) Be master of your thoughts. Give ear 
to what others say, but determine for yourself 
whether what is said shall be your opinion, and 
act accordingly. 
The whole purpose of this course is to arouse 
in the student mastery of self. This purpose 
reaches into the realm of thoughts which you hear 
expressed by others. Too often people depend on 
the views or opinions of others. One is never him- 
self if he is a dependent, and this applies to the 
mental as well as to the physical world. 
Closely allied with the thought last expressed 
is the principle of sincerity. It is a characteristic 
essential to self-respecting manhood or woman- 
hood. It is the distinguishing mark of influential 
men and women. Be sincere. 
The idea is well stated by Robert Louis Steven- 
son. He says: “If you teach a man to keep his 
eyes on what others think of him, unthinkingly 
to lead the life and hold the principles of the ma- 
11 jority of his contemporaries, you must discredit 
in his eyes the authoritative voice of his own soul. 
Ho may be a docile citizen; he will never be a 
man. It is ours on the other hand, to disregard 
this babble, and chattering of other men, better 
and worse than we are, and to walk straight before 
us by what light we have. They may be right, 
but so, before Heaven, are we. They may know; 
but we know also and by that knowledge we must 
stand or fall. There is such a thing as loyalty 
to a man’s own better self, in community or re- 
ligious affairs. Be yourself, but in being yourself, 
be not bigoted or eccentric.” 
If you err and become conscious thereof, yield 
quietly and quickly. Moreover even though you 
be in the right, if the matter concerns non-essen- 
tials yield also without much ado if thereby har- 
mony and peace will be preserved. Such indeed is 
the action of the wise. 
But yielding or remaining firm, let the con- 
scious thought, the thought that becomes an ele- 
ment of your personality be ever in line with de- 
velopment and growth. Let not the thoughts and 
actions of other persons influence you against you 
permanent best interest. 
(5) If you stumble and fall, waste no time 
in getting up) or in regretting your fall. 
Every one stumbles as he walks the path of 
life. No man yet has possessed such perfect vi- 
sion that thereby he detects every loose rock or 
hidden pit in time to save himself from a fall. 
Nature seems to have made it so. It is quite pos- 
sible that our achievements depend on the incen- 
12 tive that can come from having- fallen. Be this as 
it may, it does not follow that We may not arise. 
There is no such thing as an irretrievable failure. 
There is nothing vainer than regrets. They 
serve not to put your feet in the right road—they 
help not again to start you on your journey. On 
the other hand indulging in regrets invariably hin- 
ders your rapid recovery. There is a sound reason 
for this, which is that centering on regret tends 
to induce self pity, and this, as has been pointed 
out, is a most decidedly injurious mental state to 
permit. Self-pity manufactures a poison in the 
physical body as does the more intense states of 
the destructive emotions. Therefore if regrets in- 
duce self-pity, by all means refrain from indulging 
in them. There is another potent reason, perhaps, 
for controlling one’s self in this regard which is, 
that by dwelling on regret one detracts from the 
mental force necessary to rebuild, to correct, to 
make amends. Again I suggest that you notice 
the mud puddle in the road,” but go round or 
step over it; and if necessary fill it up, provided 
that such is your duty. Never shirk a duty, and 
in performing it, do so with joy in your heart; 
treat it as a pleasure—it’s easier to do when so 
treated. 
(6) See to it that you recognize the good in 
every person, and in every condition. 
People sometimes assert there are some con- 
ditions, and some people, wherein good is not. 
Such is a wrong conception—such is the fruit of 
lack of understanding. There never yet was a per- 
13 son so low in the scale of humanity who does not 
possess some share of the All Good; there never 
yet has been a condition utterly devoid of the 
constructive principle. 
Let us see how this works out. Imagine if you 
will, the very worst thing that can come to you 
in the way of misfortune. Suppose for instance, 
that you lose your nearest and dearest. You at 
once conclude, in your grief, that the loss is ir- 
reparable, and, in one sense, such indeed is true. 
On the other hand, life here and life hereafter has 
a common purpose and a common aim, which is 
that, of individual growth and development. The 
departed person has but preceded you by a few 
years into a land where greater opportunities for 
growth and development surely exist. For such 
person death is but a transition into a bigger, 
grander, lovelier world. Do not think for one min- 
ute that your dear one is dead; life is everlasting, 
be assured of that. 
Or take another case, one involving financial 
loss. Suppose you lose everything you have, that, 
to use the venacular, “you are down and out.” You 
think that surely things could not be worse; sure- 
ly, you think, there is no good in this calamity. As 
a matter of fact in a relative sense, things could 
be much worso—for good and bad are after all but 
relative terms. Now; let us look for the good in 
your so-called calamity. THE PRIME GOOD IS 
THAT YOU ARE THUS GIVEN OPPORTUNITY 
TO ASSERT YOUR MANHOOD OR YOUR WOM- 
ANHOOD. Because you have suffered loss is no 
reason why you cannot retrieve that loss; and in 
14 retrieving you gain immeasurably in mental and 
soul compensation. The knowledge that you have 
overcome the apparently insurmountable difficulty 
is worth to you many times more than the value 
of your loss. It is in this way of looking at every 
problem that you prove yourself equal to the emer- 
gency. 
I have called your attention first to things in 
order that the most important consideration of 
this precept should thereby be the last thought 
left in mind: “See to it that you recognize the 
good in every person.” 
How can this be done when a person expresses 
all that you can conceive of as bad. In the first 
place remember what I have heretofore pointed 
out, namely, that every human being is related to 
every other human being in all the universe. There 
]s no getting away from the fact. Every person 
in creation is an expression of the Universal Mind. 
“A stream can rise no higher than its source,” but 
likewise it is true that a stream contains the same 
properties as its source. Therefore every man 
contains the good of the ALL GOOD. Ever be on 
the alert to help another to realize this stupendous 
fact, namely, that, HE EXPRESSES DIVINITY. 
PRACTICAL EXERCISE 
And now we come to the practical application 
of the precepts placed before you. Remember 
you are building character, you are building a per- 
manent foundation for your success. Go about it 
in the right way, and that right way may be de- 
veloped through practice. 
15 Read, carefully each day one precept and the 
remarks connected therewith. Having read what 
has been said, commit the precept to memory, and 
then meditate upon it. Mentally see yourself in 
a condition which expresses, as nearly as possible, 
a state wherein you might apply the precept. 
Imagine just what you would do under such condi- 
tions. Throw feeling into what you do, and prac- 
tice for at least ten minutes each day. 
For practice during the moments preceding 
sleep and after waking in the morning, during the 
coming week, use the following; 
“I have absolute confidence in my ability to 
maintain my poise, forever. Tomorrow and for all 
the day, I will to be calm, strong, and poised. I 
am filled with a sense of power to succeed.” 
16 THE PHYSICAL BODY AND THE MIND 
(Lesson 12) 
In order of logical arrangement the matter 
contained in the present lesson should perhaps 
have been presented at an earlier time. However, 
it is deemied to be to the best interest of the stu- 
dent that he should commence the mental prac- 
tices presented in prior lessons as early as possi- 
ble. The present lesson therefore gave way to 
the greater consideration. 
Although deferred until the present moment, 
it should not be thought that the matter herein 
contained is of less value than that which has pre- 
ceded. On the contrary there is no lesson in the 
entire course of more vital importance than that 
which treats of physical man and his mind. A 
careful consideration of what follows is therefore 
urged. 
THE PHYSICAL BODY 
Many students of mental science experience 
some difficulty in understanding how the mind 
may affect external material substance. Some- 
how, because perhaps, of the close relation between 
mind and body, they intuitively sense the manner 
in which an individual’s mind may affect his phys- 
ical body. When, however, it comes to a realiza- 
tion that mind’s scope of influence is more exten- 
sive, than its effect on the physical body alone, they fail to understand how such thing’s can be. 
If but a moment’s thought be given the sub- 
ject, knowledge that, a connection exists between 
mind and matter by which the former influences 
the latter, will soon be established. For instance, 
the inquirer may revert to the metaphysical argu- 
ment, “How did anything ever come into existence 
at all?” 
There has been a tendency on the part of ex- 
tremists to question existence. By them it is held 
that we have no means of proving that all mate- 
rial things are. Our intuitions, our reason, the 
appearance of the Universe, all testify to the grand 
fact of existence; hence argument to establish 
that one great fact will not be made. If then ex- 
istence is, our knowledge of biology and geology 
testify as to a beginning. That the initiating en- 
ergy must have been mind has heretofore been 
pointed out. If then such is the case, in order 
for the Universe and all that it comprises to come 
into existence there must be a connection between 
mind and matter. 
But to many minds argument based on meta- 
physical reasoning is insufficient to convince—at 
least such argument is not entirely satisfactory, 
and proof of a more concrete nature is desired. 
The subject is broad, and in the limited space 
at my command, I can do but little more than cite 
one or two experiments which may aid the stu- 
dent to a more definite realization that mind does 
influence matter. 
The most striking instance of the kind is re- 
lated by Judge Thomas J. Troward in his “Eden- 
2 burgh Lectures.” His experiment was carried on 
with a little instrument called the “biometer,” 
which was invented by the French scientist Dr. 
Hippolyte Baraduc. This instrument exhibits 
what Dr. Baraduc calls the “vital current.” His 
theory is that the current which flows into the in- 
strument is Universally present, and can be con- 
trolled by the will. 
I adopt the description used by Judge Troward. 
He said: “The instrument consists of a bell glass, 
from the inside of which is suspended a copper 
needle by a fine silken thread. The glass stands 
on a wooden support, below which is a coil of cop- 
per wire, which, however, is not connected with 
any battery or other apparatus, and merely serves 
to condense the current. Below the needle inside 
the glass, there is a circular card divided into de- 
grees to mark the action of the needle. Two of 
these instruments are placed side by side, but in 
no way connected, and the experimenter then 
holds out the fingers of both hands to within 
about an inch of the glasses. According to the 
theory, the current enters at the left hand circu- 
lates through the body, and passes out at the right 
hand, that is to say there is an indrawing at the 
left, and a giving out at the right, thus agreeing 
with Richenbach’s experiments on the polarity of 
the human body.” 
Judge Troward then states that he himself 
experimented with the instrument. He found that 
by holding a mental attitude of complete relaxa- 
tion, and placing the hands in the position de- 
3 scribed, the left-hand needle was attracted some 
twenty degrees, and the right hand-needle was re- 
pelled ten degrees. He allowed the instrument to 
return to normal, then with the intention of caus- 
ing the flow to pass through the right hand, the 
results obtained were remarkable. In this case 
the right-hand needle was repelled through some 
thirty degrees while the left-hand needle was at- 
tracted through about ten. It will be seen in this 
experiment that the will or intention combined 
with the normal outflow of current caused the de- 
flection of the needle something more than twenty 
degrees in excess of that of the first experiment. 
Other experiments of similar nature have been 
successfully performed. These force on one the 
conclusion that at least there is some subtle con- 
nection between the will of the individual and the 
finer forces of nature. And these forces acting on 
matter external to the body, affect it accordingly. 
Now it may be objected that the current which 
passes from the body to the instrument is some 
form of magnetism or electricity, and that it was 
this that produced the movement of the needles. 
With this theory I have no quarrel; but regard- 
less of the nature of the current, the significant 
fact remains that, it was the intelligent action of 
the mind that produced the results in the second 
of the two experiments. 
I trust the student realizes the full force of the 
results of these experiments. It establishes our 
basic statement that “mind controls matter.” 
Moreover the importance of the fact of such con- 
4 trol is that, bodily activity so far as direct con- 
tact goes, was not an active agency. 
There is a power within the bodily organism 
that has the faculty of influencing objects. If 
this be true, how much greater the probability 
that this influence, or one similar in nature, may 
be directed against persons and circumstances. 
That such is a fact science has demonstrated. This 
will be shown to be the case in a future lesson on 
“Law of Attraction.” 
It now devolves on me to point out how won- 
derfully adapted is the mechanism: of the body to 
transmute mental activities into external activi- 
ties. Bear in mind that all achievement is brought 
about through some form of bodily activity. It 
now remains to demonstrate that all bodily activ- 
ity is inaugurated and controlled by mental activ- 
ity. In other words, the cause of everything 
which man performs is the mind. This being the 
case it is of vital importance to learn something 
of the processes of mental operation. 
THE NERVOUS SYSTEMS 
I have heretofore called your attention to the 
two great divisions comprising the nervous sys- 
tems, namely the Cerebro-spinal and the Sympa- 
thetic. These systems are also called the Volun- 
tary and the Involuntary. 
The whole body is covered and traversed with 
a network of nerves which are connected with or 
related to one or other of the two systems named. 
As previously stated the sympathetic system is 
the channel for communication of mental impulses 
5 affecting the involuntary organs, or those organs 
over which one has no conscious control or direc- 
tion. On the other hand the Cerebro-spinal or 
Voluntary system is that over which impulses of 
the mind are sent to those organs over which we 
have conscious control. Among the former, of 
course, are the digestive organs, the liver, kidneys, 
the heart, lungs and so forth. Those of the latter 
system include all organs over which we have con- 
scious control. The central organ of the Cerebro- 
spinal system is the Cranial Brain; while the cen- 
tral organ of the other is the Solar Plexus. This 
is a mass of gray matter situated behind the stom- 
ach and on either side of the Spinal Column. 
In the lessons on “Nerve Energy,” and “The 
Cells,” it was shown how mental activity in the 
one case produced the storage of energy; while 
in the other, it produced Subconscious Life of the 
cell. It follows that as the nervous system is the 
conduit of all thought—thought being the active 
agent for the production of Subconscious Life— 
there must be some kind of relation or connection 
between the organ of the Conscious Mind and the 
organ of the Subconscious Mind. The necessary 
connection between the two organs—the Cranial 
Brain and the Sola Plexus—must be a medium 
contacting or connecting each with the other. The 
two systems of nerves connecting with each other 
are this medium and thus afford the mechanical 
means for interaction of the Conscious and Sub- 
conscious mind. 
There are several such nerve connections, but 
6 the most noticeable of which is the “vagus” nerve. 
This nerve passes out of the cerebral region as a 
portion of the voluntary system of nerves. It 
connects with the organs of speech, and the men- 
tal impulses traversing this nerve to such organs 
of speech, afford the process by which control is 
effected. From the cranial cavity this nerve, still 
a part of the voluntry system, enters the thoracic 
cavity, branching to the heart and lungs and cer- 
tain other organs, and finally passes through the 
diaphram and then proceeds to the solar plexus 
and other nerve centers of the sympathetic sys- 
tem. At the point where the “vagus” nerve en- 
ters the diaphragm it loses its outer covering 
which Characterizes it as a member of the Cere- 
bro-Spinal system, and, after passing through the 
diaphragm becomes a portion of the sympathetic 
nervous system. It will be observed therefore 
that the Cerebro-Spinal and Sympathetic Systems, 
thus connecting, afford a medium for the interac- 
tion of Conscious and Subconscious activities. 
In somewhat similar manner different areas of 
the brain bear the relation of Subconscious and 
Conscious connections. That is to say that certain 
portions of the brain apparently are set off as pe- 
culiarly appropriate for the functionings of the 
Conscious Mind on the one hand, and the Subcon- 
scious Mind on the other. Generally speaking the 
frontal portions of the brain may be assigned to 
the former, and the posterior portion to the lat- 
ter. There is a certain area lying between that 
partakes of the nature of both. 
7 THE INTUITION 
A systematic course of experiments indicates 
that the intuitional faculty has it's seat in the mid- 
dle region of the brain just referred to. Speaking 
from a physiological standpoint it would seem that 
this region constitutes the door for the entrance 
of intuitive ideas. These ideas at first are ex- 
tremely vague and at the time of entrance are 
not sufficiently definite as to render them usable 
by the Conscious Mind. Nevertheless the Conscious 
Miind perceives such ideas, or perhaps I should say, 
senses the same, and seizes hold thereof and au- 
tomatically forwards them to the central organ of 
the Subconscious mind for interpretation. The 
process consists of inducing vibratory activity of 
the nerves of the voluntary nerve system which by 
them are communicated to the nerves of the in- 
voluntary or sympathetic system, which lead to 
the solar plexus. Here the idea is more definitely 
molded and again sent forth over the nerves of the 
sympathetic system to the posterior portions of 
the cranial brain and finally passes through the 
intermediate section or dividing portion of the 
frontal and posterior sections of the brain, and 
finds lodgement in the frontal section. At this 
point or in this area the idea is caught up and dis- 
posed of in accordance with conscious activity. 
The surface portion of the brain covers a shin- 
ing substance called the “corpus callosum,” Phy- 
siologically speaking the “corpus callosum” is the 
point of contact of the Conscious, Subjective and 
Subconscious minds. It is here that they become 
8 united. It is here that the current from the So- 
lar Plexus is restored to the portion of the brain 
which has to do with conscious thought. It is this 
portion of the brain that comprises the bridge 
which carries over the intuitive idea which has 
been molded into definiteness by the Solar Plexus. 
In what has been said I have shown the inter- 
changing action of the Conscious and Subconscious 
minds by medium of physical correspondences that 
is to say the Voluntary and Involuntary Systems. 
It is easy to understand, after fixing these pro- 
cesses in mind, how it is that man in his Conscious 
and Subconscious Life, both mentally and physi- 
cally, becomes a physical and mental, entity. 
PHYSICAL BODY AN EFFECT OF MIND 
It should not be forgotten, however, that the 
physical body with its two great nerve systems, 
and the millions of tributary nerve-lines, are an 
effect of the mind. The fundamental principle 
laid down in this course of instruction is that mat- 
ter is Crystallized Spirit. Spirit is Superconscious 
Mind: Matter therefore is Crystallized Supercon- 
scious Mind. Now the crystallization of the Su- 
perconscious Mind into matter is nothing more 
and nothing less than Superconscious Mind ex- 
pressing at a lower rate of vibration. It follows 
from what has been said that the physical body 
with its systems of nerves is the Superconscious 
Mind manifesting or expressing itself as a physi- 
cal body, that is to say that the physical body is 
the Superconscious Mind vibrating at a lower rate. 
But in every living physical body the Supercon- 
9 scions Mind also manifests as mind and as such 
directs and controls bodily activity. We conclude 
therefore that the physical body is an effect of 
Superconscious mind. 
CAUSES AND EFFECTS INTERCHANGEABLE 
While this is unquestionably true it is impor- 
tant to remember that effects may assume tem- 
porarily the position of cause and cause assume 
the position of effect. I will illustrate the princi- 
ple thus: As a dynamo generates electricity so 
may electricity be used to operate the dynamo. 
The analogy of the mind and body to the illustra- 
tion lies in the ability of the mind to affect the 
physical body and in turn the condition of the 
physical body to affect the mind. 
Constant thought along similar lines becomes 
a habit. A habit is a subconscious activity ex- 
pressing on the external plane, and when the habit 
is once established actions both of mental and 
physical natures become automatic. Every thought 
impels to muscular activity, and the impulse is 
communicated by the nerves. It will be remem- 
bered that the vibration of nerve cells, which is 
merely impulse in action is first caused by an im- 
pulse of the brain. Constant impression made by 
similar thoughts on brain tissue, it would seem, 
establishes veritable grooves or channel. Professor 
Elmer Gates of Washington has demonstrated 
such to be the fact, in his studies concerning brain 
structure and formation. He is authority for the 
statement that the repetition of the same sort of 
thought produces repetition of molecular change. 
10 This statement is based on a former statement 
that all thought produces a molecular change. 
This therefore accounts for the formation of 
grooves or channels in the brain tissue which may 
well be called “Channels of Thought.” 
Now Intuition cannot be controlled or directed. 
If this were possible it would cease to be Intuition. 
But while such ideas may not be controlled, they 
frequently appear as related to the subject of 
thought in which one most often indulges. 
From a physiological standpoint this may be 
accounted for on the theory that the “Channels of 
Thought” afford an easy entrance for intuitive 
ideas. In other words, the intuitive idea enters 
the physical brain from Universal Intelligence 
through the grooves formed in the brain by the 
constant or repeated thought of the individual. 
It would seem that if it is desired to receive 
inspiration or an intuitive idea such “channels of 
thought” should be constructed. Now experience 
has demonstrated that the best results of this 
character are obtained when the individual trains 
his mind to dwell on the abstract principle rather 
than the concrete subject upon which enlighten- 
ment is sought. The principle may be explained 
thus: Suppose that a lawyer has a client for 
whom certain definite results are desired to be ob- 
tained. The desired results, we will say, consists 
in procuring a good title to land. Now there are 
certain defects in the title. These defects must 
be remedied in accordance with definite equitable 
principles. These principles are obscure because 
11 they seemingly conflict with other principles of 
equal dignity. Now information is greatly desired 
as to the proper course to pursue in order to har- 
monize both principles. The better course, there- 
fore is to dwell in thought on the principles rather 
than on the particular case. Trying thus to en- 
ter into the spirit of the principle, often enlighten- 
ment follows by way of inspiration or intuitive 
idea. This is what is intended in the use of the 
expression, “the best results of this character are 
obtained when the individual trains his mind to 
dwell on the abstract principle rather than on the 
concrete subject, etc." 
We have learned that the body is covered with 
a network of nerves all of which are related to 
the voluntary or involuntary nervous systems. 
There is still another division of the nerves of the 
body which should be studied. These are the 
Sensory and the Motor. 
SENSORY AND MOTOR NERVES 
The Sensory Nerves are those which convey 
to the brain all impression received from the out- 
er world. The information thus received is in 
turn conveyed to the rest of the body (or perhaps 
I should say to that portion of the body affected), 
by the motor nerves. When thus conveyed it is 
accompanied by an impulse which is inaugurated 
by conscious thought which impells to muscular 
activity of some kind. 
The terminus of every sensory nerve consists 
of a sensitive bit of intelligent nerve. This intel- 
ligence, when the impression is received, relays it 
12 to the Central Intelligence by communicating it to 
the intermediate nerve cell intelligences. When 
the impression has traversed the path and reach- 
ed the Central Intelligence domiciled in the brain, 
perception and sensation results. Now while the 
time consumed in the transmission of the impres- 
sion is comparatively infinitesimal, still it is meas- 
urable, as has been proven by experiment. 
It is because of the almost instantaneous com- 
munication to the Central Intelligence by the sen- 
sorium, that the sensation appears as being at tne 
point of contact. As a matter of fact, all sensa- 
tion is solely in the mind of the Central Brain. 
For instance, if one touches his hand to a red-hot 
stove the sensation which follows appears to be 
in the local area of the hand that touched the 
stove. Such is not the case; the sensation is* in 
the mind, no where else. 
This fact is proven by the experience of per- 
sons who have lost a limb. Very frequently a per- 
son who has sustained such misfortune complains 
of a pain in the region, where under normal con- 
ditions, the limb should be. Common sense dis- 
proves the idea that the pain is in the lost limb. 
Where then could it be but in the mind? 
From what has been said it follows that all 
sensation whether apparently localized or not, is 
in reality, subsisting in the brain as the dominant 
organ of the Central Intelligence. 
Thus far I have dealt with sensation as being 
an apprehension of immediate physical experience. 
But the scope of the principle cannot be so nar- 
rowed. All experience whether of a physical or 
13 mental nature can reach’ the Central Intelligence 
only as it is communicated by the sensorium. Thus, 
the sense of sound, is picked up and relayed by 
the delicate nerves of the ear to the central intel- 
ligence. So likewise is the sense of sight: the 
nerves of the eye receive the impression, and 
transmit to the Central Brain, after which sensa- 
tion and perception results. 
Usually one is inclined to think that impres- 
sion and perception of an object is direct. Such 
is not the case. For instance, in order to appre- 
hend an object by sight, one does so only by inter- 
preting the rate of vibration of the etheric par- 
ticles. And so likewise is it with sound. One 
does not hear the object or condition that pro- 
duced the sound; he interprets the vibrating ether 
as sound. 
So, from these considerations there is but one 
conclusion, which is that, all sensation is in the 
Central Intelligence; it is no where else. I offer 
the following as proof of the statement: Sup- 
pose one is told that a gun is about to be discharg- 
ed in his vicinity. He at once places his hands 
closely over his ears and shuts out the sound. 
Has he any sensation resulting from the discharge 
of the gun? Certainly not. Nevertheless, the gun 
was discharged; the individual, however, took 
measures to prevent the vibrating ether from con- 
tacting the delicate nerves of the ear, and thus 
shut himself of from receiving sensation and per- 
ceiving the report of the gun. 
We will take another illustration; Suppose 
14 you look ior an instant at a chair. Now as you 
look you form the impression that you are look- 
ing directly at the chair. Not so, however. There 
are millions of little particles surrounding you 
and between you and the chair, which are known 
as e er. These particles are vibrating in har- 
mony with the physical appearance produced by 
e c air. This particular rate of vibration is 
communicated to the sensorium of the eye, and 
rom it to the brain. Thereupon the sensation of 
Signt is produced and is then perceived as a chair. 
In its final analysis, however, it is not the chair 
that you see, but the sensation that you called 
seeing the chair,” is the interpretation of vibrat- 
ing ether, which is perceived as a chair. Close the 
eyes, and no longer have you sensation or percep- 
tion; so far as you are individually concerned, and 
m relation to the sense of sight, the chair has 
ceased to exist. The chair is there, however; it 
ceases to exist for you as sensation of sight and 
perception simply because you have shut off your 
optic nerves from the influence of the vibrating 
ether. 6 
What does this simple experiment prove? Sim- 
ply this, that, all sensation, all perception is in 
the mind. 
In much the same manner that you shut out 
the existence of the chair from sight, you can shut 
out undesirable conditions from entrance into the 
mind. You want success; you want happiness; 
you want health. All these conditions must exist 
in the mind if they are to benefit you. On the 
15 other hand, they will not exist in the mind if the 
recesses of mind are fully occupied with percep- 
tion of poverty, sickness and misfortune. 
The proof for this finds its authority in the 
“Law of Attraction.,, According to the Bible, one 
attracts those things to him! which correspond to 
his thoughts: “According as a man thinketh in 
his heart, so is he.” And again: “Seek ye first 
the Kingdom of God and His Righteousness, and 
all these things shall be added unto you.” 
Without attempting an interpretation of the 
Bible, it is entirely proper to state that the 
“things” referred to in the text, if the construc- 
tion intended by the passage is to be accepted, 
consists of earthly, material things or possessions. 
Moreover the “Kingdom of God” can mean noth- 
ing other than mental harmony. Harmony con- 
sists of dwelling in thought on the things which 
make for the happiness of man without permit- 
ting doubt to arise. If wealth, happiness and 
health is desired, let such thoughts find perma- 
nent lodgment in the mind. Let your innerself 
harmonize with such thoughts; there is no other 
way. 
SELF-MASTERY MUST BE ACQUIRED 
We have seen that all experience finds its way 
into the reservoir of the Great Subconscious Mind. 
We have also seen that while all impression enters 
the Subconscious Mind, it does not follow that all 
impression affects the body or produces muscular 
activity. I will state it differently. Thus, while 
all external objects tends to excite sensation and 
16 impression, still it is optional with the individual 
whether he will perceive them. 
It is in this latter proposition that we find the 
means of self-master. At the outset the student 
must bring himself to a full realization that sen- 
sation and perception are distinct. Sense impres- 
sion may continuously batter at the door of con- 
sciousness, but the perception and sensation there- 
of are for the individual to determine. 
Now what conclusion should be reached in con- 
nection with this great fact ? It is that sensation 
and perception, as has been previously pointed out, 
are purely acts of the mind. This being so, the 
mind can select those sensations which it desires, 
and thus determine its content. 
We now arrive at the last consideration which 
is that perception is an independent faculty of the 
mind that permits one to determine in advance 
what experiences he will submit to his judgment 
and reasoning powers. This power extends to 
perception of feelings and emotions as well also 
as to those experiences which do not involve them. 
From these conclusions it follows that one may 
deliberately free himself from the corroding influ- 
ence of those experiences inimical to his best in- 
terest, and accept only those experiencs which 
are most beneficial thereunto. And this is the se- 
cret of achievement. See those things only that 
you consciously and deliberately choose to see, and 
hear those things only which you consciously and 
deliberately choose to hear. 
Sensation and perception are purely within the 
17 mind. Refuse to admit sensation and perception 
of those things which worry, those that render 
you angry, that render you fearful. Harmony 
with yourself is the first essential. You are not 
harmonious so long as you entertain any of the 
destructive tendencies. You may become harmo- 
nious by charging your perceptions and sensa- 
tions of wrong thoughts to right thoughts. BE- 
GIN NOW AND CONTINUE THROUGH LIFE 
TO SENSE THOSE THINGS AND CONDITIONS 
GOOD FOR YOU, AND PERCEIVE THOSE 
THINGS OR CONDITIONS ONLY. 
To be successful is a relative term. It means, 
in short, that you accomplish what you determine 
to accomplish; anything short of that is not suc- 
cess. Your success is determined by your mental 
attitude toward the experiences that come to you 
in life—toward things external. 
The Great Subconscious Mind is a living pow- 
er residing within every person who reads these 
lessons. There is no power in all the world that 
can prevent the Great Subconscious Mind from 
asserting its wisdom, knowledge and might if you 
learn the law by which it works, and use that law. 
Learn the secret—it has been, and is being told 
you in these lessons—and you may depend upon 
it, your goal can be reached. 
PRACTICAL EXERCISES 
You have been instructed to repeat during the 
last few minutes before going to sleep at night 
and immediately after waking in the morning, cer- 
tain formulae. By so doing you are stimulating 
18 to activity the Great Subconscious Mind. It would 
seem that in relation to human affairs and human 
life, there is no limit to its powers. Therefore 
the measure of your achievement is in proportion 
to your faithfulness in practicing the exercises. 
Can you afford to neglect so important a matter? 
Be constant; be conscientious. 
Now when making affirmations try to couple 
them with a mental picture of the desired state 
or condition. It is of the utmost importance that 
you train yourself into a conscious realization of 
the meaning of your affirmations as you utter 
them. If the mind wanders, bring it back to the 
work in hand until you become lost in sleep. The 
net results in the course of weeks will exceed your 
greatest expectations. 
For the coming week during the period for 
practice hold your mind on the picture of yourself 
as successful to the greatest degree, in the thing 
which you want to become, and in the thing which 
you want to acquire. In connection with the men- 
tal picture, affirm in just as clear cut a statement, 
as you can formulate that, you “will to become 
and you will to have,” that which is desired. More- 
over that you “NOW have” or “NOW are,” what 
you desire, etc. 
It is assumed that you have practiced the phy- 
sical exercises each day, as Well also as the breath- 
ing exercise, according to directions. To those al- 
ready given, add the following: 
Stand erect, take a full deep breath, distending 
the abdomen. While retaining the breath reach 
19 up just as far as you can. Drop the arms to the 
side, rest a moment and repeat. Practice this ex- 
ercise four or five times each morning. 
Stand erect, and extend the arms and hands 
straight from the shoulders. Now turn the body, 
first to the right and then to the left, as far as 
you can without strain; as you turn follow the 
course of the body with the extended arms so that 
at all times the arms and hands are extended side- 
ways from the body. The idea, of course, is to 
twist the body at the waist line—do not move the 
feet, but maintain them in the first position which 
is heels touching, the feet forming an angle. Prac- 
tice this exercise some four or five times each 
morning. 
Stand erect with arms and hands in same po- 
sition as before; now stoop and touch the right 
foot with the left hand at the same time causing 
the right hand to swing back and up over the right 
shoulder; then reverse the process causing the 
right hand to touch the left foot and the left arm 
and hand swinging up and over the left shoulder. 
The object is to maintain the two hands and arms 
at opposite extremes as much as possible. Repeat 
four or five times. 
In all these exercises hold the thought that 
life is coursing through every cell of the body, 
building perfect physical structure. 
20 THE RECIPROCAL RELATIONS BETWEEN 
UNIVERSAL AND INDIVIDUAL MINDS 
(Lesson 13) 
In the last lesson we studied the relation of the 
individual’s mind to his physical body. It was 
there pointed out that all achievement in connec- 
tion with human affairs is caused and directed by 
the mind. In the present lesson it will be my 
purpose to show that in the final analysis indi- 
vidual achievement rests upon one’s relation to the 
Great Universal Intelligence. 
It will be remembered that a fundamental 
principle of this course consists of a realization 
that man as such is an expression or manifesta- 
tion of Universal Intelligence on an individual 
scale. To state the proposition differently, I 
would say that man is Universal Intelligence per- 
sonalized. 
If the student will firmly fix the foregoing 
statement in mind and enter into a realization of 
all that it includes, he will have advanced to a 
marked degree in his battle to achieve. It is with 
the hope that he will enter into such realization 
that this lesson is prepared. 
There is a reciprocal relation existing between 
Universal and Individual Minds. Man uncon- 
sciously limits his powers by conceiving the extent 
of his ability as measured by the particular men- tal or physical activities with which he is most 
familiar. Living ever with himself in the environ- 
ment created by his limited conception of himself, 
he comes to regard that environment as the meas- 
ure of his possibilities. Such, indeed, as I shall 
presently show, is essentially wrong in principle 
and in fact. Individual man is not circumscribed 
by his own personality except in so far as he be- 
lieves such to be the case. When he lifts himself 
out of the depths of this false conception concern- 
ing his powers, he becomes aware of a limitless 
supply of wisdom, knowledge and power from 
which he may draw according to his need. 
A prolific source of belief in one’s limitations 
is found in the reluctance of the average person 
to draw upon limitless supply. This is because 
of religious belief. In other words many persons 
conceive of God as an arbitrary Being who will 
confer or withhold His favors according as He 
may be pleased. Such view is not compatible 
with the commonly accepted belief that God is a 
kindly, loving Father who delights to shower upon 
His children His wonderful beneficence. This lat- 
ter conception of God is quite in accord with the 
conclusions reached by logic and reason. 
But aside from the question of religious creed 
the student may well accept my statement that, 
it is unnecessary for the use or understanding 
of Universal Intelligence to find a theological rea- 
son for invoking His aid. While it is true that the 
student is dealing with Infinite Intelligence he is 
2 none the less dealing with Natural Law. Natural 
Law manifests on a universal scale; therefore 
when calling this law to his assistance the stu- 
dent calls all the power, all the wisdom, all the in- 
telligence, all the wealth there is. 
This brings us to a definition of Natural Law. 
We have seen that it operates on a universal 
scale. Going back once again to first principles, 
we find that first cause is Spirit. Spirit is Uni- 
versal or Infinite Intelligence. As previously 
pointed out, there cannot be two Infinites. But 
we have seen that Natural Law is Universal or 
Infinite, therefore, Natural Law and Spirit must 
be identical. The conclusion therefore is irre- 
sistible that Natural Law is Intelligent. But 
there is a distinction which I would make here 
which is that Natural Law is a phase of Spirit, 
and that phase is action. In other words, Natural 
Law is the Spirit in action along definitely estab- 
lished lines of activity. These lines of activity are 
nothing more than the law of development and 
growth: and this law cannot bo broken even by 
the Spirit. Why so? Simply because the Spirit 
as such cannot invert the process of expansion 
and growth for to do so would ultimately result 
in annihilation of itself. This conclusion is un- 
thinkable. 
All this leads up to a momentous conclusion, 
namely that when the Individual consciously in- 
vokes assistance from Universal Mind, he is call- 
ing on a power whose law and tendency is expan- 
3 sion. The individual therefore participates in 
that expansion and growth according as he recog- 
nizes the source and identity of the power in- 
voked. 
If what has been said is understood, the stu- 
dent concludes that therein is found the answer 
to many theological statements. However, he 
should deal with the matter purely from the 
standpoint of Natural Law. In other words, he 
must realize that regardless of peculiar religious 
beliefs, one puts himself in position to invoke the 
aid of the Law when he recognizes it as such, and 
aligns his personal efforts therewith. Hence 
therefore the achievement that follows invoking 
Natural Law is open to all, unencumbered by 
creed or religious belief. 
The keynote to what has been said is REALI- 
ZATION. Universal Mind becomes to Individual 
Mind just what the Individual conceives it to be. 
I want to make this definite, and will state the 
case differently. Suppose one believes Universal 
Mind to be nothing more than the life principle; 
that principle v/hose sole purpose is to preserve 
and perpetuate life. Now what relation does the 
Individual sustain to it? Simply that it is his 
life. As such it is a kind of blind force whose only 
function is to provide energy to keep the physical 
body active. As such it does not assume the part 
of Intelligence; as such it is not ordinarily con- 
ceived of as Universal. It follows therefore that 
the Individual by his own conception has limited 
4 Universal Mind to the one office. He has made of 
it nothing greater than what his limited estimate 
permits. But, on the other hand, suppose that he 
regards It as the fountain and source of every- 
thing that is good, such, for instance, as wisdom, 
knowledge, power, supply, be the supply material 
or non-material. Recognizing It as containing 
these attributes, he must recognize himself as emi- 
nating from that Source. In doing so he necessar- 
ily sees that he must partake of Its properties. 
And such results are thereupon assured to him ac- 
cordingly. Finally therefore, it may be said that, 
as the individual's power of recognition expands, 
so likewise does the power of the Universal In- 
telligence expand in him. So thoroughly practi- 
cal in results is this principle that as the student 
strives to perfect his recognition of the Greater 
Intelligence as a reciprocal of his Individual pro- 
cesses, he begins to know that Intelligence as an 
intimate companion and friend upon whom he can 
rely at all times for whatsoever help is desired. 
In entering into the recognition required for 
the establishment of reciprocal relations between 
the Universal and Individual Minds there is one 
basic fact which must be remembered at all 
times. This fact consists of the essential unity of 
mind. It is the fact that the Individual Mind 
is an expression of the Universal and therefore 
the recognition of the Universal Mind by the In- 
dividual as the source of all is but to recognize 
his own higher self. The position thus taken is 
5 a necessary conclusion in our reasoning concern- 
ing the Grand Scheme of Life. As heretofore 
stated, in the beginning there was naught but In- 
finite Spirit and from the Spirit all things that are 
came into existence in a gradual scale of develop- 
ment. 
Man mentally and physically is a complex of 
many elements. These elements in their com- 
pleteness comprise the sura total of his person- 
ality. Now success in any department of man’s 
activities depends primarily upon his Personality. 
This statement some may be inclined to question, 
but a careful consideration thereof will prove its 
soundness. One may be inclined to thing that en- 
ergy as an element of physical man does not ih 
any sense enter into or form an element of Per- 
sonality ; but a minute’s consideration of the sub- 
ject will demonstrate that Energy is a basic prin- 
ciple, for it constitutes the power which operates 
the physical body. And it will be remembered 
that bodily activity in some form or other is the 
means by which all achievement is brought about. 
Assuming therefore the correctness of the 
statements made in the foregoing paragraph we 
conclude therefore that a broadened and capable 
Personality is a prerequisite to achievement. The 
problem that confronts the Individual in his striv- 
ings or endeavors therefore is to build a strong, 
virile, capable Personality. Plow is this to be 
done? Always assuming, of course, that proper 
attention is given to the physical body to insure 
6 its health the answer to the question is to be found 
in what is known of the Great Subconscious Mind. 
We have seen that the Universal Mind is a 
Subconscious Mind and is governed by the same 
Law that governs the Individual Subconscious 
Mind. That Law is Suggestion. We shall find in 
future studies that a Suggestion is any impres- 
sion made on the Subconscious Mind with suffi- 
cient intensity. Now if the Universal Mind is 
governed by such Law it will inevitably produce 
for the individual just that thing or that quality 
which he impresses upon it. This means nothing 
more and nothing less than that Universal Mind 
will indue the individual who seeks it, with wis- 
dom, knowledge, power and ability. Careful an- 
alysis of the four factors mentioned will disclose 
that they are sufficiently broad to contemplate 
every element necessary to a strong, virile Person- 
ality; and, as has been previously stated, such a 
Personality must be had if one is to succeed. 
From what has preceded it is clear that 
there are two basic principles which definitely 
stand forth. One of these two principles is that 
Universal Mind contains all that is. It contains 
every element of Personality. The other principle 
is that Universal and Individual Minds mantain a 
reciprocal relation to each other. Of course the 
recognition of such relation rests exclusively with 
the Individual. In the Grand Cosmic Order, for 
reasons resting in the mind of Universal Intelli- 
gence, Man was created with the faculty of In- 
7 dividual Expression. In other words, although 
emanating from Universal Mind, he is undivorced 
therefrom. He stands as an Individual Center, 
expressing all the elements which makes him a 
Personality. The Individual’s part in carrying on 
the program for establishing reciprocal relations 
between the two minds therefore is one that can- 
not be performed by any other person or power 
than the Individual himself. The Universal Mind 
as such cannot perform the work of the Individ- 
ual. In my humble opinion the Universal Mind as 
such cannot and does not recognize the existence 
of an Individual Mind or an Individual Person- 
ality. It recognizes Itself as Infinite in scope and 
as containing all the elements of Personality. 
These elements constitute centers within Itself, 
but in its Universal Nature as Infinite Intelli- 
gence It cannot recognize the elements of person- 
ality or individuality as being separate and apart 
from itself. On the other hand the Universal 
Mind as expressing through the Individual 
(which is an expression in the world of form), 
by medium of its own Individual Powers recog- 
nizes one form and one personality as distinct 
and separate from another; but, bear this in mind, 
that this is limited Intelligence, for it is Individual 
and is peculiar to the world of form only. To 
state it differently, I will again call to your at- 
tention the one basic fact that Man, although con- 
stituting an Individual, emanates from Universal 
Intelligence. Universal Intelligence is Infinite; It 
8 is all that is; therefore Universal Intelligence is 
Man and surrounds and permeates him. While 
this is true, Man has still the power or faculty 
of recognizing his own personality as distinct 
from another’s personality. Why? Simply be- 
cause he is Individual notwithstanding the fact 
that he is a center in Universal Intelligence. 
The conclusions readied are fraught with 
great significance. It is that man may become 
what he desires to be; that he may possess what 
he desires to have. But the student asks himself 
just here how the recognition of reciprocal rela- 
tions may be accomplished. 
As a matter of practical application the stu- 
dent should attempt to recognize or to realize 
Universal Mind as Infinite Supply and that as 
such it will confer upon him just that which is de- 
sired. Suppose, for instance, one desires wisdom 
and knowledge; he should therefore place himself 
in a receptive attitude, and mentally or audibly 
request Universal Intelligence to supply his need. 
Having made the request he should remain confi- 
dently expectant that his request will be granted. 
In this particular atitude of mind he is taking 
the position that he is impersonal and that the 
Universal Mind is Personal, for he is seeking to 
appropriate elements which constitutes an addi- 
tion to other elements of his own personality. 
Having felt the inflowing of the desired attri- 
butes, the Individual thereupon reverses his 
thought processes by once again becoming a per- 
9 sonality and calling upon the Universal as an Im- 
personal Force to supply him with the power 
necessary to make use of the personal elements 
received. 
Many there are who will be staggered at the 
conclusions reached. But such need not be, for, 
as stated at the outset of this lesson, we are deal- 
ing with Natural Law and such is just the result 
which may be expected when we have adopted 
as our conception of Universal Mind that it is 
Unfailing Supply and acts according to the Law 
of Suggestion. 
I want just here to say a word about Faith. 
It has been stated in times past that Faith is the 
power that accomplishes. Such definition is er- 
roneous. Faith is the faculty of overcoming ob- 
stacles which prevent the invoking of power. The 
Power that achieves is Universal Subconscious 
Mind. Now while Faith is a faculty, it is some- 
thing more, for in operation perfect Faith crowds 
out obstructing tendencies. Moreover Faith is an 
attitude of Mind; it is a definitely formulated 
thought or idea. The mind can hold but one idea 
at a time provided that idea is sufficiently concen- 
trated; therefore Faith is an idea so thoroughly 
concentrated as to exclude other ideas of a con- 
trary nature. Thus if one sufficiently concen- 
trates on the idea of succeeding in any given un- 
dertaking, he prevents thoughts of failure from 
entering the consciousness. Now what is the re- 
sult? It is that the suggestion has been definitely 
10 impressed upon the Great Subconscious Mind 
which mind contains all the power there is and 
thereupon this mind acts on the suggestion and 
produces the desired result accordingly. 
From what has been said in the preceding 
paragraph the student will at once realize the im- 
portant place filled by Faith in establishing recip- 
rocal relations between the two minds. Get hold 
of the thought that Faith is perfect concentration, 
then use your Faith to establish the desired rela- 
tionship. In other words, first concentrate defi- 
nitely on the idea that there is such reciprocal re- 
lation, then concentrate on the idea of the limit- 
less power, ability and supply of the Universal 
Mind and finally that you yourself can become the 
recipient thereof. At the conclusion of these con- 
centrative exercises concentrate on the thing that 
you desire according to the instrucions given in 
previous lessons. 
An important feature of the subject in re- 
spect to the affairs of men and women consists of 
its influence on supply. If people but realized that 
there is really no necessity for poverty a long ad- 
vance toward the ultimate solution of world prob- 
lems would be made. True it is that all 
men cannot be rich. It is not in accord with the 
principles of world economy that all should have 
an equal share in material possessions. If such 
were the case conditions would be much more 
chaotic than as they are at the present. However, 
poverty is not a natural condition any more than 
11 is sickness. There is plenty for all and to spare. 
Material possession depends primarily on bod- 
ily activity, but bodily activity depends upon one’s 
mental attitude. Now, the right mental attitude 
has been pointed out herein from time to time and 
may‘be had by every reader of this course. An 
essential attitude of mind has been given in this 
lesson, and must be attained if one is to attain 
success scientifically. 
But, it is asked, how may I govern supply for 
my individual needs ? One seeks in vain in his in- 
dividual consciousness for an answer. Suppose, 
then, one tests the formula which I have given. 
Go to the Universal Intelligence in the manner I 
have suggested and ask for light; ask that you 
may be informed as to what course of conduct 
what particular activity, you should adopt in or- 
der to accumulate a supply of material possession 
sufficient to meet your individual requirements. 
Now when the answer comes, as come it will, act 
in accordance with instructions. 
The answer may be simply an impression; or 
as some express it, a feeling that you should do 
a certain thing. Sometimes the impression is so 
strong that one imagines he hears a voice giving- 
directions. Again the answer may not come by 
way of impression, but one may chance to come in 
contact with some person who gives beneficial in- 
formation. It may be that the answer will come 
in ways entirely foreign to that which one expect. 
The point of all this is that one should act when 
12 he receives the desired information; if he fails 
to act, and repeatedly disregards the voice of Uni- 
versal Mind; if he fails to follow instructions, rest 
assured that a time will come when that voice will 
no longer be heard; there will come a time when 
help will not be given. On the other hand, one 
may confidently follow any suggestion or informa- 
tion that comes as an answer to his demand, and 
the more one makes this a rule of his life, the more 
often will that help be given. REMEMBER 
WHAT I HAVE STATED, NAMELY, THAT 
THE ESTABLISHMENT OF RECIPROCAL 
RELATIONS DEPENDS UPON INDIVIDUAL 
RECOGNITION. 
As stated in a formed lesson, many persons 
experience difficulty in understanding just how 
circumstances can be influenced by mind. The se- 
cret of mental influence lies in the extent of the 
operation of thought-power. It is not confined to 
the narrow limits of Individual Mind. 
In one sense of the word, the individual’s mind 
is more or less circumscribed. Thus, so far as 
limited outlook is concerned, one is apt to regard 
the operations of mind as within the range of the 
five physical senses. Ordinarily the individual 
makes use of these senses to receive impressions. 
For instance, one believes that the spoken word 
must be heard if the thought of another thus com- 
municated is to reach its objective. Or one may 
say that the written word must be either heard 
(read aloud by another) or seen if the thought or 
idea of which the word is a sign is to be appre- 
13 hended by him. Or, to carry the idea still further, 
one is apt to think that the sense of feeling and 
taste can be apprehended only by physical contact. 
Standing on these limited conceptions of men- 
tal action one usually believes that to project men- 
tal influence the customary medium for transmis- 
sion of thought must be used. This is error. 
Thought-power is not so limited in its scope of 
influence. Individuality in projection, and in re- 
ception of thought influence is not circumscribed. 
I mean to say that every thought that is projected 
is sent into the ether, causing it to vibrate in ever- 
widening circles. This is proven by experience 
with the wireless telegraphy. We are told that 
the electrical disturbance commencing at a point 
in space causes electrical waves somewhat simi- 
larly as the wave spreads in circles when one casts 
a stone into the water. 
Projected thought then initiates at a point, 
and sets up vibratory activity in the ether as wave- 
circles. I have stated that Universal Mind is ev- 
erywhere ; that it permeates all things. The ether 
is a material substance Universally diffused. In 
the ether is Universal Mind. Mind is Intelligence 
and therefore the Universal Mind interprets the 
vibratory action of the ether according to its vi- 
bratory rate. Now, I do not mean to say that 
Universal Mind counts the rate of vibratory ac- 
tivity. Ido not know how it apprehends the idea 
wrapped up in the ether, but reasoning from the 
known to the unknown I am justified in thinking 
that the action is similar to our own mental in- 
14 terpretation of things. Thus, it has been shown 
to you that sensation and perception are merely 
the interpretation of a rate of etheric vibration. 
The prime fact of the matter is that Mind inter- 
prets. 
This brings us to the conclusion that Universal 
Mind, being always and universally active, re- 
ceives every thought or idea sent forth by the in- 
dividual. But Universal Mind is unlimited. Its 
intelligence comprises all the intelligence there is 
Therefore when the individual desires assistance 
from the Universal Intelligence, he should con- 
sciously and intentionally make his demand, real- 
izing that he is calling into action an Intelligence 
which is ABSOLUTELY UNLIMITED. He calls 
into action an Intelligence whose law is action 
corresponding to the impression received by It. 
Being all intelligence Universal Mind does 
not reason out the best means whereby the desire 
shall become manifest for the individual. It 
knows, and, knowing, It at once devises the best 
means. Moreover it is unlimited in scope, in 
space, in time. It touches all points; It contacts 
all things; It lives in all persons. Hence its in- 
fluence is Universal, and there is no person, object 
or condition beyond the limits of Its influence. 
But there is still another consideration, which 
is that Universal Mind is impersonal. Not imper- 
sonal in the sense that it does not contain all the 
elements of personality, but rather in the sen' 
that it has no personal intention. It is for this 
15 reason that It always acts in line with the sugges- 
tion of the individual. This being the case, the 
Individual truly “makes up his mind,” for the 
Universal. 
There is one qualification here which should be 
noted carefully, and observed religiously. It is 
that the trend of Universal functioning is for de- 
velopment and growth; for the expression of the 
life it knows itself to be. Therefore the Indi- 
vidual in asking for his desires to be fulfilled 
must formulate his desires in harmony with the 
tendency of Universal Mind. To do otherwise is 
to go counter to a force which will eventually 
crush one if the attitude is persistent. I have pre- 
viously pointed out that Universal Mind as such 
takes no account of the Individual, for It has no 
conception of Itself other than as a unit. There- 
fore while to the Individual loss occurs when his 
personal desires are defeated, still to the Uni- 
versal there is no loss; in Him is all that is. 
But, you ask, how may I know that my desires 
are in harmony with the tendency of Uni- 
versal Intelligence? The answer is obvious. It 
is that your desires must be such that your devel- 
opment and growth are assured; that your desires 
must be such that in their fulfillment you become 
happy. Think on these things. 
Happiness is not always the result of the 
granting of one’s wishes. It is for you to deter- 
mine according to your best judgment just what 
course of conduct will most likely make you hap- 
py. BEAR THIS IN MIND: ANY COURSE 
16 OF CONDUCT THAT WILL RENDER YOUR 
FELLOWMAN UNHAPPY CANNOT PRO- 
DUCE ENDURING HAPPINESS FOR YOU. 
Now, this does not mean that you are not to have 
a harmonious physical and social environment. 
These things are for you, provided you secure 
them in accordance with the principles set forth 
in this course. 
Now, in closing this division of the lesson I 
want to emphasize one very essential principle. 
It is that when you enter into the realization of 
the Reciprocal Relation between Universal and In- 
dividual Minds, and make your demand on the 
Universal, you should resolutely put aside any 
question as to what means the Universal will 
adopt to bring your demand into external expres- 
sion. Read carefully what I have written down 
in a previous lesson on this point; it is of great 
importance. 
PRACTICAL EXERCISES. 
For the following week seek after a thorough 
understanding of what I have stated in this lesson. 
Let your last waking moments at night be an in- 
tense desire to know more of the wonders of Uni- 
versal Mind as a reciprocal of your own mind. 
Say something like this, and repeat it over and 
over: 
“I will, with all my heart, earnestly and sin- 
cerely, to be inspired with knowledge of the re- 
ciprocal relation between Universal Mind and my 
Mind. I will to be inspired with absolute faith and belief in this great truth. I will that this 
knowledge and this faith shall be mine as long 
as I live.” 
If at the end of the week you have not yet be- 
come endued with this knowledge, faith and be- 
lief, continue this formula, understandingly, both 
night and morning until you do. As your faith 
and belief become established conditions of life 
will begin most wonderfully to change for you. 
NEVER LET UP IN THE PRACTICE OF 
THE EXERCISES THAT 1 HAVE GIVEN YOU 
IN THIS COURSE. I refer to all exercises, men- 
tal and physical. The goal is well worth your 
while. 
Practice the physical exercises heretofore 
given, and devise others that may be especially 
suited to your needs. Study your own physical 
development in order that you may determine 
what is necessary. 
CONCENTRATION 
Choose some simple object, a chair, table or 
other thing. Now concentrate on that object with 
all your mental powers. Note all related things. 
So far as you can, follow its history mentally. If 
it is a manufactured article try to reason out the 
different processes involved from the earliest ex- 
istence of the thing to its completed form. Note 
its color, shape and size. Note its purposes ; how 
it operates or how it is used. 
Now, while practicing this exercise be perfect- 
ly still. Do not squirm or twist. Having made 
18 yourself comfortable in the beginning maintain 
the position assumed until you finish. Take not 
less than ten minutes a day for this exercise. 
Having completed the exercise write down 
everything you can remember concerning the sub- 
ject of your concentration and file away. On 
each succeeding day compare notes with the pre- 
vious day’s work with the object of discovering 
whether your observation and memory is improv- 
ing. 
19 THE LAW OF ATTRACTION 
(Lesson 14) 
In what has been said, much time has been 
given to discussion of various laws. I have re- 
peatedly pointed out that, the following of certain 
laws is a prerequisite for any notable degree of 
success. This statement is in perfect accord with 
the science of correct living. We live in an age of 
law; we live in a Universe of Law. 
It might with perfect consistency be affirmed 
that the Universe is governed by one Great Law. 
The manifestations of that Law are many and va- 
ried, but in the ultimate there is but the one; 
this one Law is the Law of Mind in Action. I 
make this statement as a correlative of one form- 
erly made, namely, that “out of Superconscious 
Mind every thing emanated that is. Therefore it 
is the law of the Superconscious Mind that impels 
to creative activity. 
In this connection I may emphasize the state- 
ment that, destructive force is none other than 
Creative Energy working inversely. There is but 
one force in all the Universe, and that force is 
Mind. 
It may be well at this point to establish this 
principle. A full realization and understanding 
thereof will add greatly to the student’s power 
for achievement. We know, from every-day ex- perience, that good does exist. Moreover we know 
that good always expresses in activity of some 
kind or other. This basic fact convinces us, there- 
fore, that good must be an active principle; it is 
an affirmative factor in the Grand Scheme of the 
Cosmos. On the other hand, bad is negative, or 
inactive; it is the absence of good. Those appear- 
ances that we call bad, it will be found upon ex- 
amination, are all made up of negation. Now, 
negation is nothing more than the absence of a 
positive or affirmative principle. We know this 
for where good is, bad is not. To dispel an evil 
thing or evil condition the positive principle must 
appear. I will explain the matter somewhat dif- 
ferently. Suppose you have an attack of fever, 
your pulse becomes rapid, your temperature is 
raised, your physical body is in a condition that 
your mental self interprets as sickness; you suf- 
fer from a physical condition that you know to 
be bad. But you resort to proper remedies and 
soon the fever leaves the body, your temperature 
becomes normal, your strength returns, and you 
are well. Wkat has happened? Simply the good 
has asserted its supremacy over the bad. In other 
words, good has become re-established; it has not 
displaced anything, for there was nothing to dis- 
place. However, good has once again taken up its 
abode in your physical body. We find therefore 
that good is a positive factor and wherever active, 
bad is not. 
This brings us to a conclusion, namely, that 
good or the positive factor is supreme over the 
2 bad or negative factor. But nevertheless while 
the good was absent there was a very real condi- 
tion which to your mind appeared to be very bad. 
Not alone is this true, but that bad condition ap- 
parently had power; it seemed to have the power 
to cause your physical condition to become worse. 
Why is this? You will recollect that I have 
stated there is but one primary cause, and that 
cause is Mind. Secondary causes, which, as stat- 
ed, consist of impressions from the external world 
wrongly interpreted, however, assume the power 
and authority of primary cause and thereby be- 
comes a cause. Impressions become causes be- 
cause they are suggestions to the Subconscious 
Mind. The Subconscious Mind is the active prin- 
ciple of man and that Mind is always active. 
Moreover it acts in accord with the impressions it 
receives. Primarily, however, the Subconscious 
Mind acts for development and growth; only when 
it receives a wrong impression or suggestion does 
it act otherwise, and then it acts inversely. There- 
fore sickness is due to wrong suggestion upon 
which the Subconscious acts. When so acting it 
is none the less good, for it is the identical power 
that expresses as good; it is the positive factor. 
There is but one Law in the Universe and that 
Law is Good. How do we know this? If there 
were two laws, or two principles, one good, the 
other bad, one or the other must be Supreme. 
This must be the case, for if both the good and bad 
principles were equal in every respect, one would 
prevent the other from expressing itself in any 
3 manner whatever. The Good would ever be striv- 
ing to build, to create; the Bad, on the other hand, 
would ever be striving to destroy or disintegrate. 
If both forces therefore were equal all the efforts 
of the Good working against the Bad would result 
in nothing; and all the efforts of the Bad working 
against Good would be unavailing. In other 
words, the sum of these equal forces would be 
zero. 
But now let us change the figure somewhat. 
For the sake of argument we will assume that the 
Bad is Supreme. The law of its nature, according 
to appearances, is to destroy (however, there is 
no such condition as annihilation; forms change, 
but are not destroyed in the strict sense of the 
word), and this being its law, if it were Supreme 
soon all that now is would be annihilated. There- 
fore Bad must not be Supreme. But on the other 
hand if that which we call Good is Supreme then 
on the same principle which governed in the form- 
er reasoning, that condition which we speak of as 
Bad would soon pass away before the onslaughts 
of Good. 
This to a casual observer would seem to bring 
us to a sudden halt in our reasoning processes, for 
it has been shown that neither Good nor Bad can 
be Supreme, and moreover that they cannot be 
equal. As a matter of fact, however, it merely 
brings us to the point where we are forced to the 
conclusion that Good and Bad are relative terms, 
and exist only in the world of form and as in- 
4 dividual conceptions. A second conclusion is that 
although these two appearances are peculiar to 
the world of form, they truly are but appearances. 
In the ultimate the conditions said to be bad are a 
result of one force acting in accordance with sug- 
gestion. There is but one law, and that law is the 
Law of “Mind in Action.” 
The Law of Attraction is the Law of Mind in 
Action. We talk learnedly of the Law of Gravi- 
tation. We speak about the Law which manifests 
as chemical affinity; we are familiar with the 
manifestation that causes worlds to circle in their 
orbit, but when someone begins to talk about the 
Law of Thought-attraction, then we begin to 
shake our heads, and taboo the subject. But still 
the Law of Thought-attraction underlies the 
whole. It is the Supreme, Everlasting, Om- 
niscient, Omnipotent Law. It is the Law that 
draws to us those things we desire; that draws 
to us those things we fear; that makes or mars 
our very lives. It is of this Law that we are now 
concerned. 
“As a man thinketh in his heart, so is he.” 
In the Scriptural quotation is found the sum 
total of the Law of the Thought World. Let us 
analyze this Biblical Formula. The first element 
which attracts our attention is that of thought. 
It seems to be at the very basis of producion. If 
a man think in his heart that he is possessed of 
wisdom, that wisdom he possesses; if he thinks 
in his heart that he has love for all men, then he 
5 lias such love; if he thinks in his heart that he 
possesses material possessions, friends, power or 
other substance which he desires, then he has 
these things, if the Scripture is accepted as au- 
thority. And be well assured that the Man who 
uttered the quoted words knew full well what he 
was talking about. Never before and never since 
has there been such wisdom and knowledge dis- 
played by any man. 
So we have found that thinking produces re- 
sults. This being true it must also be true that 
thought or thinking is a force; it must also be 
true that thinking is a manifestation of energy. 
This then is the second element of the formula, 
namely that thought or thinking is force. 
But what kind of force is it? It must be an 
attracting force, for according to the text things 
and conditions upon which persons center their 
thoughts come as result of desire. There is a 
radical difference between a compelling and an at- 
tracting force. Thought is an immaterial force 
and in its natural activity attracts rather than 
compels. 
We may sum up the matter in the statement 
that thinking produces results by attracting; not 
always, perhaps, but normally so. 
Now, let us briefly examine the nature and 
mechanics of The Ether. In doing so I shall bor- 
row from material scientists. Psycho-synthesists 
have no quarrel with Material Science. In fact we 
join hands in its fundamental hypothesis. Ma- 
6 terial science declares that there must be an 
Ether. It is declared that by no other method of 
reasoning based on known facts can matter be 
accounted for; therefore the existence of The 
Ether is universally accepted by Material Science. 
Now what is this Ether? It is assumed that 
it is a very fine form of matter, filling all space, 
and permeating all substance. The spaces be- 
tween the stars and solar systems are so filled; 
and so are the spaces or interstices between 
atoms, molecules and “electrons;” if solid or com- 
pact bodies. The Ether is said to be extremely 
thin, rare, tenuous, fine, etc. So fine is it that in 
degree it far exceeds the finest gases or vapors 
known to Science. 
No one has ever seen the Ether but its existence 
is declared by Material Scientists to be a neces- 
sity if the phenomena of transmission of light and 
heat are to be accounted for. Moreover Science 
has declared that its universal presence is likewise 
a necessity, hence it is that, there is no place, no 
person, no condition, space or object where it is 
not. 
From the standpoint of Mental Scientists, mind 
inheres in the Ether. It will be recalled that one 
of the fundamental statements of this course is 
that Mind is Universal. It is infinite; therefore, 
We conclude that Mind and Ether are co-extensive 
in time and space. Being present in every par- 
ticle of the Ether regardless of where found, it 
follows therefore, that Universal Mind is in direct 
7 and immediate contact with Individual Mind. 
This one great fact explains just how and why 
the individual while expressing himself projects 
mental influence which ultimately affects its ob- 
ject. 
It will readily be seen that the Ether is the 
material means used by Mind to convey one 
thought or idea from one center in itself to an- 
other center in itself. I may state it thus: The 
individual when he projects a thought does noth- 
ing more and nothing less than to formulate that 
thought as a center in Universal Mind. He has a 
definite object in view, which is to reach and affect 
another individual mind or condition so that the 
object of the formulated thought will react there- 
to. The mechanical side of the process consists 
in a disturbance of the Ether by the force of the 
projected thought. The disturbance consists of 
the vibration of the Etheric Particles most imme- 
diately contacting the individual projecting mind. 
These Etheric Particles in turn communicate the 
vibrating impulse to other Etheric Particles and 
so on until the object of the thought has been 
reached and influenced. 
It may be well to observe, however, that the 
influence of the projected thought does not cease 
with the performance of its mission, but goes on 
and on thru an eternity of time and space, until 
it loses its intensity; this loss is due to friction be- 
tween the force which inheres in mind and the 
Ether that it impinges. 
8 There is strong reason to believe that this in- 
fluence never dies or never ceases altogether. Ev- 
ery thought or sense impression that reaches the 
subconscious mind of a person seems to be re- 
tained regardless of the passing years. Now it 
will be remembered that individual sub-conscious 
mind is but a share of Universal Mind. There- 
fore, the impression created by the thought for- 
ever subsists, at least potentially, in the Universal 
Subconscious mind. 
That the statements just made are quite sound 
will probably not be questioned. Rarely is there 
a person who has not at some time or other in his 
career felt the presence of the thought of another 
who at the time may be present or absent. Telep- 
athy is a fact and the experiences just mentioned 
are to a greater or less extent a proof of that fact. 
Light, heat and magnetism is Mind vibrating 
the Ether at a certain rate. This rate of vibra- 
tion is, of course, much lower than that of 
thought. So far as it is now known, the phe- 
nomena of thought is the highest of any influence 
which vibrates the ether. 
On the subject of Etheric vibration, the views 
of Prof. Elsa Gray, a noted scientist, is of consid- 
erable interest. He states: “There is much food 
for speculation in the thought that there exists 
sound waves that no human ear can hear and color 
that no eye can see. The long dark, soundless 
space between 40,000 and 400,000,000,000,000 vi- 
brations per second and the infinity of range be- 
9 yond 7.00,000,000,000,000 vibrations per second 
where light ceases in the universe of motion, 
makes it possible to indulge in speculations.” 
I quote Prof. Gray as authority for the propo- 
sition that “vibrations are a necessary posit of 
science. Of course vibrations can not be, unless 
there is some force or energy acting and some sub- 
stance upon which it acts. In the ultimate, this 
force or energy is Mind. This is true regardless 
of the particular manifestations and the kind of 
substance upon which it acts. 
Thoughts are things. The force of thought 
that stirs the Ether is just as tangible, just as po- 
tent, as the force which stirs the Ether which we 
call light and heat. It is held that thoughts can 
be photographed. If this be true, it follows that 
the energy which inheres in thought must mani- 
fest itself thru a material medium. This is shown 
to be a tact by photographic experiment which I 
here mentioned. An interesting experiment is 
given in Carringston’s “Modern Psychic Phe- 
nomena.” Therein he relates an experiment car- 
ried on by Mrs. Dupont Lee, whose family is con- 
nected with the Dupont Powder Works. In brief, 
it consisted of the experimenter taking a photo- 
graphic negative and placing about the same a 
particular kind of wrapping and holding the plate 
against her forehead for 10 or 15 minutes. While 
so doing, she concentrated her thought upon a 
definite image. When the plate was developed 
there appeared thereon an image corresponding to 
the thought. This experiment or one of similar 
10 nature was performed several times under such 
circumstances as to remove it from the possibility 
of coincidence. The standing of the experimenter 
is such as a preclude any suggestion of fraud. 
On several different occasions other persons have 
experimented along similar lines, obtaining re- 
sults more or less satisfactory. The theory is that 
the thought projected into the Ether has an at- 
tracting power which draws into the nucleus cre- 
ated by the thought, particles of Ether which con- 
form to the idea involved. In other words, the 
thought produces a vortex in the Ether conform- 
ing in shape to the idea. Etheric particles are 
drawn into this vortex, which in turn takes the 
shape or form projected by the thought. From 
these considerations, it will be seen that the state- 
ment, “Thoughts are things,” has a definite bases 
in fact. But as heretofore stated, the attracting 
influence of thought is not limited to the formation 
of a vortex in the Ether. Its force goes on and on 
until its intensity is neutralized by friction; and 
this influence spreads in wave circles. We con- 
clude therefore that for the person who under- 
stands the law, possibilities are unlimited. 
So far as is presently known, the human brain 
is the only instrument that registers thought. 
The time will come, and that at no distant day, 
when some invenive genius will reach out into the 
Great Subconscious Mind and draw therefrom 
ideas which will ultimately result in the invention 
of a mechanical instrument with which thought 
11 waves may be registered. The statement may 
sound somewhat visionary, but for that matter 
the claim that the Ether would transmit waves of 
energy by medium of wireless telegraphy, ad- 
vanced a few years ago was derided. The nine- 
teenth century accomplished well nigh miracu- 
lous achievements. Before the close of the twen- 
tieth century Science will startle the world with 
discoveries and experiments far exceeding those 
of the past century. 
It is true that thought or the vibration of 
thought cannot be measured nor is it susceptible 
of the proof demanded by the material scientist. 
Nevertheless, thoughts constitute a force and ex- 
ert a potent and attracting influence on the plane 
of thought, equal in degree to the manifestation of 
electricity and magnetism. It cannot be said that 
because thought vibration are not susceptible of 
proof that they do not exist. For that matter, 
electricity and magnetism in an active state can- 
not be seen, its presence being established only by 
its effect. It can be felt but so likewise can 
thought be felt; at least, its results manifest as 
sensation in the human brain, which is interpret- 
ed by the human mind as thought. These facts 
are gathered from the well known phenomena of 
telepathy. 
People usually get just what they are looking 
for, and this notable fact bears out the Biblical 
statement that “As a man thinketh in his heart 
so is he.” If one thinks love, and loving thoughts 
12 without the slightest doubt a corresponding en- 
vironment is built around the thinker. If one 
thinks fight or by reason of his thoughts he main- 
tains a quarrelsome mental attitude, he is more 
than apt to go through experiences corresponding 
to the nature of these thoughts. From these con- 
siderations it would seem that the statement fre- 
quently heard, “Man creates his own world,” is 
scientifically sound. 
The fundamental principle advanced in this 
course is that mind exists everywhere. It sur- 
rounds us similarly as the atmosphere. And when 
a thought is formed in mind, vibratory waves are 
set up in the ether. This vibratory activity in 
one sense of the word, might be compared to the 
waves that circle from a point in water in which 
a stone has been cast. These go on and on until 
they reach the confines of the shore But this is 
not an apt illustration, for the waves thus men- 
tioned operate but in one direction while the 
waves created by thought proceed outward 
from the individual in all directions, similarly as 
the waves of sound. 
From the standpoint of practical application 
the student, if he desires to vibrate the Ether 
should project his thought with great intensity. 
Now this does not mean, of course, that he should 
screw up his lips and grip his fists. On the con- 
trary such methods prevent rather than initiate 
vibrations. By the term used I mean to say that 
intensity occurs when one concentrates with all 
the power of his nature. Let feeling have its 
13 place, but be quiet physically. A thought of this 
character is sure to reach the mind of the person 
to whom it is sent. 
The receiving mind must be attuned, or the 
thought will not be received. The air about us 
is filled with wireless messages for the greater 
part of the time, but unless the receiving instru- 
ment is tuned to the vibratory rate of the sending 
instrument, the message will not be caught. 
Herein we discover the value of mental posi- 
tivity. Maintain a positive attitude of mind, and 
negative thoughts, or those not in tune, cannot 
reach or influence you. Herein also is the secret 
of how success thoughts reach the individual. 
Constantly think success and one establishes a 
rate or predominant key-tone, the result being 
that thoughts sent forth by successful people will 
be caught up by your mind with beneficial effect. 
There is no particular merit in affirmations, 
except in so far as the idea which inheres therein 
determines the key-tone of your mind. If you are 
inclined to despondency establish a new mental at- 
titude and raise the key-tone of your mind. 
Usually persons are positive and negative, that 
is to say, one is positive to certain persons and 
conditions and negative to others. The task be- 
fore you, therefore, is to become positive to all 
persons and conditions except as to those to whom 
you desire to be negative. 
PRACTICAL EXERCISES 
Several times a day select a place where you 
14 can be free from interruption and visualize the 
face and form of some person—one whom you 
feel is more positive toward you than you are to 
him is to be preferred. Hold your mind on your 
affirmations and say: “I am positive to you; I 
am positive, positive, positive.” Now feel welling 
up within you a sense of power and strength. Re- 
peat this several times at each occasion. Form 
the habit of feeling positive at all times. 
If you wish to catch the impression of another 
mind visualize the person whose mind you desire 
to sense. Before doing so get perfectly still in 
mind and body. Now try to blank your mind, 
that is to say, slow down its thinking processes to 
a minimum. Put yourself in a listening attitude. 
Do not try to create or formulate thought, simply 
await any impression that may come to you. Af- 
firm, as you mentally address the person whose 
thought impressions you desire, “I am waiting 
and listening for your thought impression. 
Many people have secured wonderful results 
by following this method. It is not easily accom- 
plished, however, and requires long and persistent 
effort. 
The object of this lesson is not to teach you 
to read the minds of others; it is that you may 
learn the science of positivity. It is of great im- 
portance that you create for yourself a positive 
mental attitude. The positive men and women 
invariably are the successful men and women. 
15 For the coming week use the thought that you 
are absolutely positive to all persons and con- 
ditions. Let this be your last waking thought and 
Hie first thought in the morning. 
16 THE LAW OF SUGGESTION 
(Lesson 15) 
Much is heard in recent years concerning sug- 
gestion. That it is a potent factor in the every- 
day activities of men) is beyond question. Few 
understand and realize what place it holds as a 
molder of personality, and for that matter of pub- 
lice opinion. But it is not in the sense here re- 
ferred to that is considered when viewed from the 
standpoint of the Psycho-synthesist. 
A suggestion as used in respect/ to this course 
of study is any impression that reaches the sub- 
conscious personality with sufficient force to in- 
fluence mental or physical conduct. Governed by 
this principle it is seen therefore that suggestion 
may be a command; it may be an indirection or 
hint; or it may be an impression gathered from 
circumstance or environment. It is any impres- 
sion that reaches subconscious life by medium of 
the sensorium. 
It will be recalled what heretofore has been 
stated that, all experience finds lodgment in the 
subconscious mind. Likewise, that, it is optional 
with the individual whether experience is to be 
given definite place, in individual economy. If 
the student is not clear on this point it is well to 
read again what has been said in a former lesson 
concerning the subject. For the option thus rest- ing with the individual determines whether his 
future activities shall be in line with achievement 
or failure. 
Pursuant therefore to the idea expressed in 
the preceding statements it is important for the 
student to exercise that option. But it is of equal 
importance for him to know the character of ex- 
perience through which he passes, as well also as 
of those which he deliberately creates for himself. 
Suggestions may be classified as good and bad. 
That which is good should be cultivated and 
nourished; that which is bad should, of course, not 
be permitted to find entrance into one’s perma- 
nent consciousness. 
It is needless for me to attempt a detailed 
analysis of the two kinds of suggestion. Any one 
of average intelligence is fully qualified to judge 
the nature of every experience; he knows whether 
an experience should be allowed to enter into his 
subconscious reservoir. If in the exercise of his 
judgment a given experience will militate against 
him, should it become a member of his subcon- 
scious family then he should take steps to prevent 
its admission. Just here the art of forgetting 
becomes a factor. 
Let us go back for an instant. It has been 
shown that attention is the agency through which 
recollection operates. And association of ideas is 
the medium whereby attention is stimulated. If 
therefore one desires to forget, he should not per- 
mit himself to dwell on associated ideas. The ob- 
jectional experience is not thereby crowded out 
2 of memory, but it is rendered dormant as it were, 
under lock and key, in a compartment to itself. A 
different but scientific statement of the art of for- 
getting it may be said consists of the faculty one 
has of dissociating the experience objected to, 
from other experiences. 
A direct command is a suggestion. But a com- 
mand to the subconscious mind need not have be- 
hind it the force of authority. I shall show in the 
next lesson that any impression reaching the sub- 
conscious mind while in a state of susceptibility 
becomes a command. Therefore one should ever 
be on guard against extreme susceptibility except 
as he shall intentionally become so. This phase 
of the matter will be referred to once again. As 
a safeguard against such condition, the following 
should be cultivated until it becomes a habit: 
BE POSITIVE, THAT IS MAINTAIN A POS- 
ITIVE MENTAL ATTITUDE, TOWARD ALL 
CONDITIONS, TOWARD ALL THINGS, AND 
TOWARD ALL PERSONS, UNLESS YOU SEE 
THEREIN POSSIBILITIES OF PERSONAL 
BENEFIT. 
To be positive is to hold oneself on the alert 
to refuse recognition of associated ideas concern- 
ing or connected with objectional experience or 
impressions. A correlative of this principle is the 
further statement that one should refuse recogni- 
tion of the objectional experience or impression by 
turning instantly to a thought or subject of bene- 
ficial import. 
It may be asked, Why all this caution? As 
3 previously stated, the subconscious mind is the 
builder, and activating principle. Every thought 
or sensation that is perceived by the conscious 
mind carries with it a tendency toward muscular 
activity; and this tendency comprises an impulse 
to do the thing or to become the thing correspond- 
ing to the thought or sensation perceived. 
Something has been said concerning a domi- 
nant thought or impression. I repeat that one is 
now, and one becomes just that which harmo- 
nizes with his dominant thought and impression. 
Hence those thoughts and impressions which be- 
come habitual are dominant thoughts. These, 
however, are not the only dominant thoughts. On 
the other hand every thought or impression that 
is induced by high emotional states becomes domi- 
nant and shapes the individual’s future for weal 
or woe. All these matters constitute suggestion 
and have a psychological value. 
From these considerations it will be seen that 
as the student deliberately cultivates impressions 
of ethical value, he stimulates the subconscious 
mind to produce or externalize things or condi- 
tions in harmony therewith. In this way man be- 
comes Master of his Destiny. Strength of char- 
acter; power tq achieve; ability to gather about 
himself the friends he desires, and the environ- 
ment he would create is in exact proportion to the 
student’s ability to impress the Great Subcon- 
scious Mind. Now you see, do you not, how nec- 
essary it becomes to train the mind to concen- 
4 trate? This, every person can do. “HE CAN 
WHO THINKS HE CAN.” 
I have stated that there is nothing1 to fear but 
Fear. How very true this is! How especially ap- 
plicable is the statement to the subject under con- 
sideration! If one fears that he cannot control 
his mind—that he cannot concentrate, be assured 
that his Fear will bear fruit. He will find him- 
self unable to attain Mental Supremacy. Cast out 
the fear, and this faculty becomes an easy and 
pleasant task. There is no one in all the Universe 
who is your enemy but yourself. You, yourself 
have absolute power to inhibit Fear. 
You have been told in a previous lesson that 
courage or other constructive faculty can be cul- 
tivated by every person. Center your thought on 
the statement that you ARE UNCONDITIONAL- 
LY COURAGEOUS, and such in the course of time 
will become the fact. So likewise may happiness 
be acquired. Formulate the definite thought that, 
I AM PERFECTLY AND RADIANTLY HAPPY, 
and soon the clouds of gloom and discouragement 
will give way to the sunshine of true happiness. 
These are states of consciousness, and exist no- 
where but in your mind. Physical conditions can 
not make you afraid; they cannot make you un- 
happy, If you suffer from either, it is because 
you are constantly manufacturing them in your 
mental workshop. Get something else for your 
mental workers to do; manufacturing fear and un- 
happiness is far from being an exalted task. 
Rest assured that wealth can be accumulated. 
5 In Lesson 16, you will be given specific instruc- 
tions concerning methods. Just at this time, how- 
ever, I want to say that its up to you to build a 
wealth consciousness. How? By constantly 
dwelling on the idea of accumulating wealth, and 
working with might and main to produce it in ac- 
cordance with the subconscious impulse which fol- 
lows. Many times I have told you that the sub- 
conscious is possessor of unlimited power and wis- 
dom. Use that power and wisdom to bring about 
the desired condition. When the impression is 
sent up from Subconscious to Conscious Life, then 
indeed does consciousness become illuminated. 
When you get a “subconscious hunch,” act on 
it; and act immediately. Do not trammel your 
subconscious belief in its own powers by shirking 
effort; if you do, soon it will cease to aid you. If 
your conscious mind rebels compel it to give at- 
tention to the work in hand. Focus your interest 
by commencing immediately to work out the as- 
sociates of the subject. Improve on the initial 
conception by consciously idealizing it in a greater 
and more improved activity. While doing this 
keep constantly in mind what you have learned 
about Reciprocal Relations between Universal and 
Individual Minds. By doing so you draw power 
from the Inexhaustible Source; you draw power 
for Success; YOU DRAW POWER TO ACCOM- 
PLISH YOUR DESIRES. 
Now what precedes in this lesson and in that 
which follows is of vital importance to you. But 
the greater importance does not lie in careful 
6 reading and study thereof. The IMPORT- 
ANCE, THE VALUE, IS DETERMINED 
BY YOUR ABILITY TO MAKE THE PRINCI- 
PLES STATED A PERMANENT AND ABIDING 
ATTITUDE OF MIND. DAY IN AND DAY 
OUT, YOUR MIND MUST BECOME SUBCON- 
SCIOUSLY SATURATED WITH THESE PRIN- 
CIPLES- This can be done only by intentionally 
cultivating a mental attitude corresponding there- 
to. Therefore whenever you find your mind dwell- 
ing on a subject inimical to your welfare imme- 
diately force your attention to a subject involv- 
ing a constructive principle. 
In connection with the foregoing it is of great 
importance for the student to analyze his own 
mind. Instrospection if conducted for the pur- 
pose of correcting defects of disposition is of 
marked value. Do not, however, permit yourself 
the luxury of dwelling on your imperfections; it 
is too costly in time, effort and future realization. 
What should be done is to seek limitations, for 
the purpose of supplanting them with expansion. 
This is simple, and need not cause one any anx- 
iety. Just as you would correct a bad habit 
which some friend calls to your attention, so 
should you correct an improper habit or tendency 
which you, yourself, have discovered. Such should 
be the object of self analysis. 
I here state three metaphysical axioms. It 
means much for you to commit them to memory, 
and hold them in consciousness: 
7 a. Matter as such is powerless and inert; it 
is negative, and never acts; it is acted upon. 
b. Mind is powerful, it is intelligence; it is 
force; it is energy. It acts and is never acted 
upon, when creating. 
c. Mind is the intelligent energy that shapes 
and controls matter, and matter in motion is an 
expression of Mind; therefore all creation is Mind 
in Action. 
I want that you should think long and deeply 
on these statements. Creation is not an unnat- 
ural process. Neither is it limited to God Con- 
sciousness operating on a Universal Scale. It in- 
cludes God Consciousness operating on an Indi- 
vidual Scale. When so operating the Conscious- 
ness of the Infinite operating in man liberates nat- 
ural forces. It achieves, through conscious and 
subconscious influence upon your conduct, your en- 
vironment, your friends and acquaintances. 
You yourself are the only instrument that can 
create individuality. You, yourself are a thought 
in God Consciousness, and the faculty of thought 
which inheres in Him, is perpetuated in you. His 
thought therefore is creative. Likewise your 
thought is creative, and you can create those 
things that you continuously think about. 
Now how can this be done? Herein is the se- 
cret: 
1. Conscious thought is the realization of 
definite images. 
2. You image those things to which you give 
8 ERRATUM- 
The word “ACCUMUATION” in the head over 
the la£l paragraph on page 9 should be “ACCUMU- 
LATION.” attention. In other words, that with which you 
fill your mind is controlled by your attention. 
3. Your attention is directed or withheld at 
your option. 
4. Concentrated thinking intentionally di- 
rected for a definite purpose enables you to con- 
trol all your bodily activities for the production of 
the desire. 
5. Every person can mentally concentrate for 
a purpose. 
6. You can therefore consciously create for 
yourself the thing you desire. 
But as stated heretofore, the mind must be- 
come habituated to these states. Puny effort will 
not suffice. Intensity of feeling must be put be- 
hind mental effort. Ceaseless vigilance is the 
price of achievement; it is the price of success. 
You are confronted with no easy task. To keep 
your, mind filled with health, wealth and happi- 
ness, in the midst of sickness, poverty and misery 
requires a Master Consciousness. But you have 
the power with which to do this thing. And if 
you but realize your limitless nature, the world 
lies at your feet. 
ACCUMUATION OF WEALTH 
I wish now to give you definite directions con- 
cerning the establishment of the right mental at- 
titude. While the subtitle of this division of the 
lesson is limited to the accumulation of wealth, 
every rule given herein is equally applicable to en- 
deavor of every nature. Carefully consider them 
9 therefore, ponder them until you know the full 
meaning of every word. 
1. Banish doubt. 
I have shown you that you have the ability 
to think what you want to think. I have shown 
you that perception is optional with yourself and 
no one else. At the very outset, then, determine 
forever to banish every doubt and every fear. The 
law will operate for you if you open the way, and 
the one insurmountable barrier over which you 
cannot climb is doubt and fear. The content of 
your consciousness must be belief and courage. 
Therefore resolutely determine to read nothing, 
to hear nothing, to do nothing that will in any 
manner give rise to doubt. Without question ev- 
ery normal person has the power to create what- 
ever he will. Having accomplished this you will 
have built an enduring foundation upon which to 
erect the superstructure of your desires. BANISH 
DOUBT! BELIEVE! “ACCORDING TO YOUR 
FAITH BE IT UNTO YOU.” 
Without definite aim you cannot concentrate 
your energies. Just as the rays of the sun while 
diffused will not produce a flame, so are your en- 
ergies diffused unless focused on a definite aim. 
So also as the rays of the sun are focused by the 
sun glass and set fire to the straw, so will your 
energies produce the desired result when focused 
on a definite ambition. Having determined on 
what you want, bend every effort toward securing 
that thing. The Infinite is limitless in power and 
10 you are the instrument it uses to create on 
on the plane of the concrete. Moreover it cre- 
ates in accordance with the plan that you have 
formulated. Right here we may get a great les- 
son from the habits of the child. If a child wants 
a piece of pie it doesn’t ask for just anything that 
mother may have at hand. Its demand is defi- 
nite and certain. It asks mother for pie; and, pie 
it gets. 
2. Definite aim must be followed by visuali- 
zation. 
Visualization is the process of creating in mind 
a picture of the thing wanted. I pointed out in 
the lesson on attraction that thoughts are things, 
actual things, material things; not mere vague 
mental concepts that have no existence except as 
such concept. Thoughts actualize. And thoughts 
attract their correspondences from the world of 
form. 
Moreover visualization is a most potent influ- 
ence for stimulating desire or ambition. The 
more you hold the picture of your ambition in 
mind the stronger will you desire it. This pro- 
cess too is reactionary. The more you desire your 
mental picture the more you will want to hold it 
in mind. You will covet it; you will long for the 
day of realization. 
It is in this constant, unceasing desire that is 
found the motive power for the actualization 
thereof. Every person you meet, every thought 
you think, every condition and circumstance, all 
your activities, and all the activities of your 
11 friends! and acquaintances will be tested by your 
mental picture, and the test will be whether such 
are adaptable for the furtherance of your ambi- 
tion. 
It does not follow that the test will be con- 
sciously made—it may be; but in the vast major- 
ity of instances the test will be applied subcon- 
sciously. Subconsciously you will appropriate ev- 
ery condition, the advice or activities of friends 
and acquaintances, every circumstance and all 
subjects, that, will contribute to the procurement 
of the object of your desires. On the other hand 
all such that do not so contribute will be shunted 
aside. 
Among the earlier principles of this course it 
was stated that the subconscious mind is the buil- 
der. A builder, however, in order to become the 
most effective workman must have a plan; ms 
specifications must be laid down; his blue prints 
must ever be before him for reference. So it is 
with the subconscious builder—the molder of con- 
ditions and circumstances. The plans and the 
specifications are the details of your mental pic- 
ture; the blue prints the general outline; while 
the elevation or completed building is the perfect- 
ed mental concept. 
Your whole thought should be, indeed it must 
be engrossed in your picture. This means that it 
must become clear and definite. Vague, vision- 
ary, unconcreted pictures will not produce results. 
The more clear your mental picture, the more 
12 clear the detail becomes, the more rapid and cer- 
tain will that ideal actualize. 
The process of visualizing creates a matrix, or 
to use another figure, a vortex which possesses 
an attracting influence. It is the directing of 
Universal Mind to produce the thing or condition 
that you picture. And Universal Mind because of 
Its limitless intelligence, power and ability—be- 
cause that It touches all points, and has Infinite 
Intelligence, will subtly influence men, circum- 
stances and conditions to contribute to the reali- 
zation of your mental creation. 
Now this is not in any sense of the word the 
making subservient of Universal Mind to your 
own selfish aims. You are independently creat- 
ing ; you become a producer in perfect accord and 
harmony with the Infinite urge. Remember that 
success produced by this process is not in deroga- 
tion of the rights of other persons. And you have 
a perfect right to acquire wealth, health and hap- 
piness just so long as in the process of securing 
these things you do not work injustice to another. 
Not only is it your right, but it is your duty. 
Neither man nor woman has any justification for 
living in any other manner than their highest, or 
for doing less that their utmost. 
Visualization is a most POTENT FACTOR for 
the accumulation of wealth; for attaining fame; 
for realizing desires, whatever they may De. 
Spend much time in VISUALIZATION, AND IN 
WORKING OUT BY BODILY ACTIVITY THE 
13 PROCESSES WHICH COME TO YOU SUB- 
CONSCIOUSLY AS A RESULT THEREOF. 
3. Conceive your ideal in Faith and build 
thereon accordingly. 
Our first inquiry under this head should be, 
What is Faith? 
In answering this question let it be understood 
at once that I am not talking about the vague, 
indefinite, intangible something that is spoken of 
in the churches as Faith. Please do not misun- 
derstand. I have the most profound respect for 
the churches—they have been largely instrumen- 
tal in creating the moral atmosphere of the world. 
Neither have I any issue to offer persons who 
ground their lives in one of the many religious 
creeds. I am a profound believer and lover of 
religion. Every person has the right to, and is 
entirely within his prerogative when he espouses 
a religious doctrine or creed. I honor and respect 
all such. 
Just now, however, I am dealing with Natural 
Law, a Law the use or understanding of which, 
does not depend on theological authority. There- 
fore in answering the question, “What is Faith?” 
I define it from the viewpoint of the Psycho-Syn- 
thesist. I have already given a definition of Faith, 
but it is of such transcendent importance that I 
desire to emphasize : Faith then is the fixing of 
the mjfnd on one or more ideas to the exclusion 
of all ideas or impressions of a contrary nature. 
Let me here call your attention to a peculiar 
but important fact. It is that when you visual- 
14 ize or form a mental picture, it is created and ex- 
ists in the Eternal Now. You cannot form a pic- 
ture in the future. If constructed in your con- 
sciousness, it is a present reality. 
It is quite true, of course, that you may pic- 
ture your ideal now and believe that it is to be- 
come a future possession. This is the wrong 
method. It is wrong from two standpoints. One 
of these is that when you create your mental pic- 
ture, it has a definite existence in the ether; there- 
fore a belief that the object will at some future 
time come into existence tends to break up your 
matrix, for the idea of futurity nulifies the idea 
of present existence. The other error consists of 
a false conception of the nature of futurity. There 
is no future. Tomorrow never comes. Suppose 
you conceive of your desire as coming to you in 
the future, what is the result? Postponement, of 
course. As each day comes and goes without 
bringing the realization of your desire, you look 
forward to the succeeding day as holding the pos- 
sibility; therefore it is an endless “sometime,” 
that you await. 
How different from this attitude is the one 
that sees in the present picture, a present reality 
wnich because of the Universal Power and Intel- 
ligence behind it, is even now expressing in your 
personal world. 
This then brings us to a further consideration 
of our scientific definition of Faith. Faith is hold- 
ing the mind to one thought or set of thoughts 
to the exclusion of contrary ideas or impressions. 
15 Your task then is to hold unwavering Faith in 
respect to your vision. See the thing, object or 
desire as existing in the Eternal Now. See your- 
self using and enjoying it. See yourself actually 
building it. See yourself improving it every day; 
let your whole thought, rest and abide thereon 
until your Great Subconscious Self becomes Sat- 
urated, Permeated and Inspired by it. lam giv- 
ing you a secret worth a King’s Ransom,. Are 
you going to decline its use? 
Do not gather the impression that I am in- 
structing you to live the life of a dreamer. Far 
from it. On the contrary lam instructing you 
to put forth every effort that becomes necessary 
to produce in your external world the counterpart 
of your mental creation. “Faith without works 
is dead.” 
“Let us then be up and doing, with a heart for 
any fate, 
Still achieving, still pursuing, learn to labor and 
to wait.” 
You need have no doubt but that if your vision 
is clear-cut and definite, if your consciousness 
contains the prototype of the thing you want to 
have externally, if your thoughts are concentrated 
on the object of your ambition, then the power, 
the ability, the application, the energy the condi- 
tions necessary for fulfillment thereof will cer- 
tainly manifest. 
Every thought, every impression, every expe- 
16 rience that you allow yourself to perceive becomes 
charged with an energy or impulse to express. 
This statement is scientifically true; it has been 
demonstrated over and over. Your perceptions of 
internal states of consciousness, deliberately con- 
ceived, are subject to the same law; therefore 
all the energy and power necessary for accom- 
plishment will manifest, and impel you to the 
character and degree of effort necessary to pro- 
duce a physical correspondence of your mental 
concept. 
4. Affirm habitually the present existence of 
your ideal. 
There is no special virtue in affirmations as 
such. Many people raise them to the dignity of 
inherent power. Such is erroneous. Affirmations 
are an instrumentality to aid concentration, and 
this is their whole function. But nevertheless it 
is a very important function, and one that should 
not be neglected. When affirming realize the 
idea involved, for in so doing the Subconscious 
Mind becomes inspired with the substance of your 
ambition. 
5. Be cheerful. 
Time and again doubts will appear in your con- 
sciousness. Meet these with a cheerful smile. 
There is pure psychology in this statement. In 
the earlier lessons you were told that to assume 
the opposite state would displace the existing 
mood. Thus it was pointed out that to become 
angry one had but to draw down the corners of 
17 the mouth, corrugate the forehead and act the 
part. Soon genuine anger would be felt. So it is 
with the induction of positive constructive feel- 
ings. When doubts appear force a smile; use your 
will power; if you smile and keep on smiling, be 
assured that moodiness, or despondency will flee; 
these destructive tendencies cannot live with a 
cheerful disposition. It is of vital importance to 
maintain a cheerful attitude of mind for it allows 
free inflowing of constructive thoughts and ener- 
gy. Despondency, anger, fear or other destruc- 
tive tendencies have just the opposite affect. 
6. Be on your guard against inimical asso- 
ciatives; and cultivate the faculty of associating 
subjects which are most beneficial. 
Whenever your mind perceives, there is an im- 
pulse or tendency to associate kindred subjects, 
or conditions. To state it differently you have a 
tendency to create in consciousness all conditions 
that are related to the main, idea or subject. 
You will see therefore the decided value of 
cultivating the acquaintance of people who most 
nearly express the thought and environment 
which you yourself desire. 
Your big job is to hold in mind the thing you 
want to have or the person you want to become. 
The task is more difficult if you are surrounded 
by poverty and sickness and a low order of 
thought, for each of these conditions impress the 
subconscious mind. Being in this environment 
the associated ideas cloud and obscure your ulti- 
mate aim. Therefore as quickly as you can and 
18 as far as possible associate with people who most 
nearly correspond to that ideal which composes 
your objective. An important principle is involv- 
ed herein and you will do well to live up to it as 
nearly as you possibly can. 
7. Do at once what comes to hand. 
Do not be wasteful of your time and effort by 
wondering whether you are on the right track. 
Remember what was stated in the lesson on En- 
ergy wherein it was shown that idle thoughts rap- 
idly dissipate energy. 
It is in connection with this principle that 
concentration is shown to be of such prime impor- 
tance. If your mind is sufficiently centered on 
what you want, details will take care of them- 
selves. As you see the thing which is necessary 
as a step for the advancement of your objective 
arising before you do that thing at once. Do noc 
postpone the doing of anything which is helpful 
as an aid to achievement. In the first place you 
are a builder, not an idler; in the second place by 
putting off until a later time the doing of some- 
thing which you should do, you break down your 
will power. Action is the slogan which you must 
adopt if you would succeed. 
8. Depend on yourself; be not a broken Reed. 
Cultivate initiative in yourself, and the faculty 
of depending on yourself alone. This does not 
mean that you are to give individual effort and 
time doing those things which you can better 
have others do for you. It does mean that you 
19 are to be master of yourself and not a clinging de- 
pendent. 
And now I must bring the present lesson to 
a close. In doing so I would impress on your mind 
that by making the principles stated herein a 
habit of your daily life, you will develop Psychic 
Power and Initiative, and from your Great Sub- 
conscious Self there will spring forth all that is 
necessary to bring about the object of your ambi- 
tion. 
Set aside an hour each day and make it a fixed 
rule of your life to visualize yourself during that 
hour, in creating those conditions which you de- 
sire. Mentally construct a picture of your defi- 
nite aim and work out every detail thereof. See 
yourself as using and enjoying that thing or that 
conditions, or being the person of your idea, as a 
present reality. Affirm the existence thereof and 
act in perfect accord with the ideal throughout 
every day. Make these periods a daily necessity 
just as your meals are a necessity. Carry on these 
practices as long as you live. You will be repaid 
many times over, and eventually they will become 
Seasons of Genuine Pleasure. 
PRACTICAL EXERCISES 
BREATHING EXERCISES 
This exercise is for the purpose of stimulating 
the energy of the brain. If this organ becomes 
fatigued, or you desire it to become especially ac- 
tive, practice the following; Sit in an erect posi- 
tion keeping the spinal column straight, face 
20 front, hands resting easily on the upper part of 
the legs. Breathe rhythmically, but instead of 
breathing through both nostrils close the right as 
you breathe in through the left, then close the 
left and breathe out through the right; now close 
the left and breathe in through the right, then 
closing the right breathe out through the left. In 
this manner alternate some eight or ten times. If 
the brain is especially fatigued, or you have a 
particularly difficult problem to solve or especially 
desire to reason clearly practice this exercise for 
ten minutes or more before attempting the work 
in hand. It will be found of wonderful benefit. 
21 THE INFALLIBLE FORMULA FOR INVOK- 
ING THE POWERS OF THE SUB- 
CONSCIOUS MIND 
(Lesson 16) 
In the fifteen lessons of this course much of 
the available space was devoted to discussing prin- 
ciples, and pointing how the individual’s relation 
thereto. In this, the final lesson, I reach the point 
where the greater part of my time will be given 
in setting forth specific methods for creating 
those things the student desires. 
A number of methods and practice exercises 
have already been given; and one or more of these 
methods will be referred to herein as it is neces- 
sary for the student to have a more definite under- 
standing of the underlying principle supporting 
their use. I refer to the method or process of 
giving suggestion just prior to sleep and immedi- 
ately after waking. 
AN INFALLIBLE FORMULA 
There is a formula which, if intelligently and 
persistently used, will inevitably draw from the 
Subconscious Mind power to accomplish whatever 
the student may desire. This statement always 
presupposes that the student is possessed of nor- 
mal faculties, and a willingness to assume the 
:atement to be true, as a basis for conscientious 
effort. This course is not intended for one who has not the intelligence to comprehend nor the de- 
termination to persist. It is, however, intended 
for those who possess these two atributes. 
The sum of Relaxation, plus Passivity, plus 
Fixation of Attention equals realization of Indi- 
vidual Desire. 
The formula is as follows: 
A thorough understanding of this formula 
constitutes a prerequisite for its use. Therefore 
my first concern will be to analyze its different 
elements. 
First in order is Relaxation. Upon casual ex- 
amination one is inclined to believe that relaxa- 
tion is a state purely incident to the physical body. 
From the standpoint of the Psycho-synthesist 
such indeed is the case—relaxation is purely a 
physical process. However, in the broader sense 
one may relax the mind as well as the physical 
body, and but for the existence of the second ele- 
ment of our Formula this broader view would be 
adopted. However, the second element of the 
Formula involves the nature and process of men- 
tal relaxation, and therefore its treatment will be 
deferred until I reach that head. 
RELAXATION 
Many persons will regard the detail with 
which relaxation is treated herein as being so 
much time wasted. These are they who compose 
the very considerable class of persons who believe 
that they know all that is to be known of so sim- 
ple a subject. While it is one of common expres- 
2 sion, few there are who know (or if they know, 
they do not practice) the science of relaxation. 
If one knows how to relax he knows how to 
rest; if he does not know how to relax he does not 
know how to rest. While lam not directly con- 
cerned with the subject of rest at this time, still it 
were better to suggest that every one should be- 
come thoroughly acquainted wtih methods of 
rest. To do so results in one’s rest periods pro- 
ducing a great amount of energy with which to 
carry on necessary effort. For this reason, there- 
fore, as well also as that rest or relaxation com- 
prises one of the elements of the Formula which 
must be mastered, it is of importance that the 
science of relaxation be exhaustively studied. 
In order to better comprehend the term let us 
first consider Relaxation’s opposite—contraction. 
You have been told that every thought, every per- 
ceived sensation carries with it an impulse for 
bodily activity. It follows therefore that before 
one can perform an action there must be thought 
of some kind impelling it. Thus if one wishes to 
contract a muscle he must send an impulse from 
the brain to the muscle. Now this impulse is 
nothing less than direction of energy. When the 
energy is thus supplied the muscle contracts. The 
energy traveling over the motor nerves reaches 
the muscle to which it is directed, exerts a pull 
upon the limb by causing the ends of the muscle 
to draw together and the limb bends or contracts. 
If I wish to pick up a book, my conscious mind 
3 sends the necessary amount of energy to the mus- 
cles of my arm, hand and fingers; these in turn 
reach forward, contract, remain contracted as the 
hand and fingers grasp the book and relax only 
when the hand and arm have performed the ap- 
pointed task. 
This is the process involved in every action of 
the body, both conscious and subconscious. In the 
automatic actions, the subconscious mind having 
become habituated to that which is customarily 
performed, does not need the impelling force of 
suggestion from the conscious mind. So far, I 
have dwelt only on the expenditure of energy, 
through action of the body; but there is a more 
serious expenditure which constitutes waste. Let 
me illustrate. Suppose you own an automobile. 
While in motion the machine consumes a normal 
amount of gasoline. But suppose that a little hole 
has been punched through the tank, and through 
this hole a small but constant stream of gas con- 
tinually pours. Many persons are just like the 
stream of gasoline, continuously leaking energy. 
There is a familiar psychological axiom. It is 
“Thought takes form in action.” Our first im- 
pulse after the formulation of a thought is to exer- 
cise the muscle or engage in the activity which 
will produce the desired result. Almost contem- 
poraneous, however, with the impulse to act, there 
may arise another thought which inhibits the 
former impulse. I will illustrate: Suppose you 
become angered, the impulse to strike arises; on 
the instant, however, your good judgment asserts 
4 itself, and you restrain the impulse. Thus, it hap- 
pens that two contrary impulses oppose each oth- 
er. These impulses follow so quickly each on the 
other that the person involved does not conscious- 
ly perceive the muscular action, but nevertheless it 
occurs. The muscle had already begun to tremble 
with the former impulse before the latter inhibit- 
ed the movement. 
Excitable persons continuously labor under the 
impulse habit of action and prevention; the result 
being that there is almost a constant useless ex- 
penditure of energy. The calm, poised, self-con- 
trolled person, however, has no such impulses and 
therefore does not waste his energy. 
This tendency of the uncontrolled mind toward 
useless expenditure of energy soon becomes habit- 
ual and produces a chronic physical tie up of the 
muscles and nerves. This results in constant drain 
on the vitality. In the explanation of this condi- 
tion, we find the reason why so many persons are 
always tired. 
Let me give you an illustration: Many per- 
sons will get on a street car or in an automobile 
and instead of relaxing, sit leaning forward,and 
oft-times push their feet gainst the floor, in a 
tense, contracted physical condition. Such persons 
would be much better olf physically had they 
walked, as the drain on their vitality would not be 
so severe. Again, we clench our fists, we frown, 
we press our lips tightly together, set our jaws or 
perform a dozen other just such nonsensical ac- 
tions. All such actions are energy wasters. 
5 The person who understands relaxation al- 
ways accomplishes the most; he has a reserve sup- 
ply of energy. In the application of the principle 
the end desired is that all the energies of the indi- 
vidual may be conserved to be focused on the work 
in hand at the proper moment. But of this I shall 
have something to say shortly. At the present 
moment, I am more concerned to define relaxation 
and give you some methods whereby you may per- 
fectly and completely relax. I would emphasize 
the necessity of your practicing this rule when- 
ever you are not at work, either mentally or phy- 
sically; thereby you will always have on hand a 
surplus of energy which can be used as desired. 
Now let us to the remedy, which is relaxation. 
Relaxation therefore is the science of bringing 
all physical movements to an absolute state of 
rest; it is to relieve all physically tensed states or 
conditions so that no strain or pull on any part of 
the physical body is exerted. 
It is a good thing at times to observe the ac- 
tions of animals and young children. A child 
romps and plays until it is tired, when it throws 
itself down on the ground and becomes absolutely 
quiet and still. It has not reached the age where 
mental states of worry and anxiety can play any 
part, hence the mind is at rest, likewise the body. 
Notice a cat at rest. It stretches itself in the 
sun with perfect grace and ease—not a muscle 
contracted, not the semblance of physical strain. 
Now let a dog intrude on this state of peaceful- 
ness, still no movement, the cat mind is active, but 
6 still it manifests no physical strain. But let that 
pestiferous dog come too close and with all the en- 
ergy stored in its being the cat leaps to a place of 
safety. Here is a lesson for us all: When we act, 
let us act with consciously directed energy; when 
we rest, by all means relax completely. 
The first requirement is mental calm. With- 
out it, you cannot relax. The next is to conscious- 
ly observe the physical body and by an effort of 
will, if necessary, relieve every contraction of 
nerve or muscle or any tendency thereto. 
Now the first thing that must be done in the 
use of the Infallible Formula is to learn how to re- 
lax ; therefore make a deliberate effort at all prop- 
er occasions to acquire the art by practice. 
Closely allied to physical relaxation is mental 
passivity. It is the ability to slow down the men- 
tal process to inactivity. Perfect passivity is al- 
most an impossible task. If accomplished at all, 
it is for a moment only. There is a condition, 
however, which closely approaches perfect passiv- 
ity and for the purposes involved in the use of the 
formula it is what is required. 
PASSIVITY 
Perfect passivity of mind has been achieved 
when the student can bring his mind to a state of 
conscious inactivity. The nearest approach there- 
to is what is called reverie. 
Everyone is more or less familiar with this 
condition. It is a state of aimlessness; one auto- 
matically floats along with the current of thought 
7 that passes; there is no conscious effort to fix at- 
tention on one line of thought to the exclusion of 
another; a greater degree of attention to one 
thought than to another is not given. The person 
is aware of passing mental impressions, but he is 
too listless to concern himself therewith; his mind 
flits indolently and without friction from one 
thing to another. At such times one’s eyes are 
fixed on nothing; a multitude of happenings are 
merged in dim confusion, just occasionally one 
catches the faint outline of definite thought; at 
these times the mind rises to consciousness, then 
lapses back to listlessness; lapses back to a condi- 
tion of unobservance. Such is passivity. In this 
condition the individual has entered a “Psycholog- 
ical Moment,” and any suggestion made will be re- 
ceived and carried down deep into the Great Sub- 
conscious Mind. 
This occurs regardless of the source of the 
suggestion. A whispered phrase intentionally or 
unintentionally given will be acted on with abso- 
lute fidelity. These states occur much more fre- 
quently in people than is generally known. It is 
for this reason that I threw out a word of caution 
in a previous lesson; the warning to acquire the 
habit of being positive to every person and every 
condition except when susceptibility to suggestion 
is desired. 
Obviously if passivity is a subconscious state, 
that is to say a psychological moment—a moment 
when one is most susceptible to suggestion, in or- 
8 der to become impressed to produce definite de- 
sires, the passive state should be induced. A 
method therefor will shortly be given. 
FIXATION OF ATTENTION 
We now approach the governing principle of 
subconscious operations, which is Fixation of At- 
tention. Fixation of Attention is nothing less 
than perfect concentration, and it follows, does 
not precede the other two states of consciousness 
connected with our Formula. 
It was with the idea of establishing the habit 
of concentration that methods of exercise calcu- 
lated to create this faculty were given in a pre- 
vious lesson. I trust that you have acquired the 
art, at least to some degree, for shortly you wili 
need to begin the use of your Formula. And I 
may say now that this Formula will be of little 
benefit until you have learned to control the wa- 
vering tendency of the mind. 
Passivity when attained brings the intermedi- 
ate mind under control. This is necessary if you 
would impress the Great Subconscious Mind. Re- 
member that the subconscious mind is always at 
attention and awaits your will and pleasure, in the 
matter of receiving sugestions. Now that control 
of attention of the subjective mind has been 
gained it is ready to pass to the Subconscious 
Mind the suggestions given it. These suggestions 
are brought about by Fixation of Attention. 
Now it has been shown that perfect concentra- 
tion consists of bringing the mind to a focus on 
9 one subject. This involves the exclusion from the 
mind of all other subjects. This is what is meant 
by “Fixation of Attention.” When brought about 
immediately after relaxation and passivity, the 
thought or subject thus taken hold of becomes im- 
planted in the subconscious mind with such a de- 
gree of intensity that there is but one posssibility, 
namely, subconscious activity of a nature calcu- 
lated to bring to pass an external counterpart of 
the subject. 
We have seen that the law of the Subconscious 
Mind is suggestion. Being its law, it has no al- 
ternative but to act in accordance with the wish or 
impulse which inheres in the suggestion. Every 
suggestion sent to the subconscious mind while 
it is in a state of subconscious consciousnes is by 
that wonderful, powerful mind accepted and car- 
ried out to its logical conclusion. 
If what has been written down has been care- 
fully followed, the student will have already seen 
the connection between the Formula and the 
method of making suggestions to one’s self imme- 
diately preceding sleep and immediately after 
waking. 
Analyze for a moment your physical condition 
immediately preceding sleep. First the physical 
body becomes relaxed, a state of restfulness grad- 
ually takes place; every muscle, every nerve, is 
lulled into state of inactivity; a feeling of lassi- 
tude spreads over the body, and you rest. Next 
observe the condition of mental passivity: the 
10 brain cell activity has ceased; thoughts become 
dim and fleeting, sensation becomes obscure, the 
mind is on the border-land of unconsciousness, 
and the attention is fixed subjectively on one de- 
sire, and one only, namely, sleep. Just at this 
point the conscious mind is held in abeyance, and 
all there is of mental life is the occasional rising 
to consciousness of subconscious activity; that is 
all. 
At this moment the subjective mind is atten- 
tive to all impressions, all sensations, all sugges- 
tions. It is ready to discharge its function by 
conveying suggestion to the subconscious. 
But having deliberately chosen a thought or 
subject with which to command the attention of 
the Subjective Mind before it reached the extreme 
state of susceptibility, that thought held persist- 
ently follows the passive state into the subjective 
mind, where it is picked up and sent on to the sub- 
conscious by this mind to be worked out in accord- 
ance with the command therein contained. 
Hence it is that the Formula is used naturally 
and without any of the elements artificially in- 
troduced. It is in this manner and in this method 
that the student can remold his life without the 
loss of time which follows the use of the Formula 
during the waking hours. However, let it be un- 
derstood that time lost in the practice of the In- 
fallible Formula, is time gained. It will be found 
that you are enabled thereby to accomplish more 
than double the work in the same time that you 
would have performed under ordinary conditions. 
11 Therefore never count as lost any time consumed 
in practice. 
INSTRUCTION FOR USING THE FORMULA 
The first requirement is to determine a defi- 
nite time for practice. Choose such an hour as 
will least interfere with your daily routine, for 
you should practice every day, and at the same 
hour. Make an appointment with yourself and 
keep that appointment just as faithfully as you 
would were it made with another. Go to your 
room at that hour and lock the door against every 
one. 
See that your clothing is loose and comfort- 
able. Now lie down on your back on the floor in 
your room—a quilt spread down to relieve the 
hardness of the floor may be used. Place noth- 
ing under the head. The arms should be out- 
stretched from the shoulders, palms up; the legs 
straight, the feet about fourteen inches apart. 
Close your eyes and breathe deeply four or five 
times. 
Now center attention on choosing a definite 
idea or subject that you want materialized or 
manifested in your life. Shape it up thoroughly. 
See yourself in the picture, if the idea is suscept- 
ible of molding into form. If not, try to compre- 
hend and undestand just what the attribute or 
faculty means, and how it will benefit you. See 
yourself as a center of power in your picture. 
Complete it in detail. Now then absolutely dis- 
12 miss the picture from mind, but be prepared to 
call it into existence at the proper time. 
Having formed the desire in mind, and dis- 
missed it, commence the work of relaxation. Be- 
gin at the crown of the head and mentally go over 
the entire body. Relax muscles, nerves, skin, ev- 
erything. Go over the body slowly. Now give 
yourself the command to let go. Having done this 
move the body slightly and resume the same posi- 
tion as before. Go over the body again to see that 
there is no tension. Feel the body as absolutely 
relaxed; see to it that you are not tense or con- 
tracted in any manner. Repeat this process four 
or five times. 
Having gotten thus far take notice of your 
mind. You will find that it is inclined to be very 
erratic. Slow down the cell activity of the brain. 
To do so, imagine or picture yourself as being the 
center of a great ocean of pearl gray mist. Do not 
try to think how that mist came to be there, or 
what its properties may be. Do not exert the 
mind to analyze the mist nor your presence there. 
Just mentally look at the mist on all sides of you. 
If not at the first trial, certainly very shortly you 
will be able to enter into this realizaion. In an- 
other short space of time, the mist will give way 
to automatic mental pictures that float across the 
range of your mental vision. Do not concentrate 
on these pictures, they are purely mechanical, just 
note them and let them go their way. When these 
begin to appear you may know them as a signal 
13 that you have entered the psychological moment, 
that is that you are mentally in a state of extreme 
susceptibility. 
Now in logical order the next step would be to 
recall the ideal that you have formulated, and re- 
form it in consciousness. Having done so hold it 
persistently affirming that this thing is even now 
manifesting in your personal world in obedience 
to your command. Then let the command and the 
ideal slowly fade away from consciousness. Re- 
main mentally and physically quiet for a few min- 
utes, thus giving the Great Subconscious Mind op- 
portunity to be thoroughly saturated with the con- 
centrated command. 
In five or ten minutes thereafter get up and 
resume your accustomed work. It is better to re- 
frain from thinking about your desire until the 
next practice period. If, however, the thought 
does demand attention take hold of it for a min- 
ute, affirm with all the intensity of your nature 
that it is NOW being realized, then dismiss it 
from mind. 
The foregoing is the regular order to be fol- 
lowed based on the assumption that the student 
has fairly well learned to concentrate. If, how- 
ever, he has not done so, instead of fixing the mind 
immediately on the idea which is desired to bring 
into manifestation, after passivity has been 
gained, concentrate on a simple and concrete idea. 
Thus, for instance, when passivity has been 
reached, when the mental pictures begin to auto- 
14 roatically appear, turn your mental eye to a rose 
on a biack field of velvet. Visualize the rose, see 
its beautiful color, its stem and petals, all against 
the black background or field of black. If you 
have difficulty in visualizing a rose, select some 
other object, say, for instance, a white circle on a 
black background. After mentally looking at the 
circle for a minute or so begin to fill it in with 
v hite lines; first a white line from top to bottom, 
then fi om the right to the left side or vice versa; 
then a line from the upper right to the lower left, 
and from the upper left to the lower right. Hav- 
ing gotten thus far, visualize a white hub within 
the circle from which project the lines or spokes. 
V hen you have definitely succeeded in concen- 
trating on the circle or wheel in the manner 1 
have indicated, suddenly drop the wheel from 
your mentality and substitute therefor the ideal 
that you formulated before commencing relaxa- 
tion. Dwell for a few moments on your ideal, see- 
ing it in every possible detail, then when you have 
thoroughly concentrated on it begin affirmations 
in respect thereto. Affirm that your ideal exists 
NOW for you, and that it is even NOW being 
builded into your personal world. 
I will now summarize. On the basis that you 
can concentrate fairly well the process of the 
Formula to be used is as follows: 
1. Assume a position flat on your back, arras out 
from the side, palms up, feet about fourteen 
inches apart. 
15 2. Determine on something of great importance 
as an ideal which you want to become a re- 
ality in your personal world. Study it in 
every detail so that it may be instantly re- 
called to mind. Build a mental picture of it. 
3. Breathe deeply several times, then consciously 
go over your body and relax. Follow the di- 
rections I have given you in previous para- 
graphs. 
4. Having become thoroughly relaxed, become as 
nearly passive as possible according to direc- 
tions. 
5. Recall your ideal, dwelling thereon for a few 
minutes with intense interest, then affirm the 
existence of your ideal, and that it is NOW be- 
ginning to express in your personal world. 
G. Let the ideal fade from the mind and rest 
quietly for a few minutes, then resume your 
daily work. 
In the event you have not yet learned to con- 
centrate, substitute for No. 5 the picture on the 
field of black, that is, either the rose or the wheel, 
and when this has been done, fix your mind on 
your ideal according to instructions. 
In the event you desire to be inspired with a 
faculty or attribute, or other matter of a non-ma- 
terial nature, it is best to see yourself as display- 
ing that faculty. If you desire Wisdom, see a 
wonderful white or golden light pouring into you 
and permeating every atom of your being while 
16 mentally affirming that you are now open to the 
inflow of wisdom or knowledge. 
The prime requisite in the use of the Formula 
is to attain Relaxation and Passivity before Fixa- 
tion of Attention. If wisdom is desired, affirm 
that Universal Mind, or God, if you prefer, is fill- 
ing you with Wisdom. If you seek knowledge con- 
cerning a given subject, gather together in mind 
that which you know concerning the matter, then 
in the use of the Formula ask that the desired 
additional knowledge be given you. 
Let me illustrate: Suppose you are an in- 
ventor, and desire to produce an improvement for 
an automobile engine. You, of course, have some 
idea of what you wish, or the result you desire to 
achieve. Now get the idea well in mind. Become 
Relaxed and Passive. At the moment of Fixa- 
tion of Attention call before the consciousness the 
idea you have in mind. Now speak to the Sub- 
conscious Mind just as you would to a person, ex- 
plaining your idea and asking that you be given 
further knowledge concerning the subject and af- 
firm that that knowledge is NOW being given 
you. Having done so become mentally quiet as 
the idea fades away into obscurity; remain so for 
a few minutes, then arise and go to work. 
Never let doubt of ultimate results arise in 
mind. Meet every doubt with a positive affirma- 
tion of an opposite nature, and in line with what 
you desire expressed. This is important, for it is 
the creating of the Faith consciousness. 
17 What I have told you is equally applicable to 
the periods preceding sleep. As a matter of prac- 
tical application, however, I would suggest this 
one change: Every night, twenty minutes or 
half hour before you retire, go to your rqom and 
prepare for bed. Having disrobed, sit down in a 
comfortable chair and think out in every detail 
whatever ideal you may wish manifested. Hav- 
ing thoroughly saturated your mind with the de- 
sired thought, subject or object get into bed and 
bring the thought, subject or object to the mind, 
visualizing it clearly, and holding the picture in 
mind, affirming its existence until you are lost in 
sleep. 
You may strengthen your will, you may per- 
fect your memory, you may create a desire, in 
fact, there is no limits to the possibilities of these 
practices. If you desire to strengthen your will, 
mentally affirm that you have an absolutely per- 
fect will; if you desire to build a perfect memory, 
affirm that you have a perfect memory. If you 
desire to cultivate a desire or liking for anything, 
affirm that you have that liking. Repeat the af- 
firmations over and over until you go to sleep. 
And now we come to the close of this course. 
The instruction given you herein if followed faith- 
fully will inevitably bring to you whatever you 
may determine upon. 
Let me give you a word of warning, however. 
It is that you should not expect to accomplish your 
aims without practice and work. Do not expect 
18 to work miracles in a few days or a few weeks. 
Time is required, not that there is doubt about the 
law, for that is definite and certain. The time 
consumed is necessary for you to build the right 
kind of consciousness; when consciousness be- 
comes perfect you will achieve. Long before that 
time, however, you will begin to realize from vis- 
ible and concrete instances that you are working 
in harmony with law—a law that needs but your 
co-operation to produce results in accordance with 
your ambition. 
And now I bid you God-speed in your journey 
of life. May yours be a success that knows no 
limits. 
PSYCHO-SYNTHETIC SYSTEM. 
19