THE SUBCONSCIOUS A certain knowledge of psychology is necessary if the apprentice magician is to make the most use of his art, but this psychological knowledge must always be "h eld lightly." What a short time ago was termed "The New Psychology" has develope d so swiftly that it now suffers from embarasse de richesse and the beginner fin ds it most difficult to follow intelligently the intellectual mazes of the Freud ian, Jungian and Adlerian Schools of Psychology, to mention only the primary sch ools. The many schools depending upon these three, but expressing themselves fro m differing angles, need not be mentioned here, since their general teaching is the same. What are the simple outlines? This question is most difficult to answer, since a ny simplification is bound to omit points which seem to many to be of primary im portance. What we will here attempt is not a simplification of modern psychological theori es, but rather a restatement in psychological terms of the magical teaching conc erning the mind of man; or rather, to be more exact, the soul of man. The first point to be considered is the nature of the soul, and here the magical schools declare with one voice, that man is a Spark of the Eternal Flame, a "go d" in the making. This is the true man, the "Indweller of Light," as the old Gno stics termed him. This immortal Self, for reasons which lie outside our present terms of reference , is making contact with, and manifesting in, the material worlds of physical an d super-physical matter. The instrument by means of which this contact and manifestation is maintained, i s known as the "personality," and it is indeed, as the etymology of the word sug gests, a persona or mask through which the true self works. So we come to the statement ascribed to the old Greek initiates "I am a child of earth, but my Race is from the Starry Heavens." The personality we may term "the lower self." Now the mind of man* is the point of contact between these two aspects of himself, and we therefore find that part of his mind is conditioned by, and linked to, his immortal Self, whilst the oth er part is linked to, and conditioned by, his material consciousness. Now the ma terial consciousness is largely built up through the perceptions of the material senses and more particularly through the perceptions of the five physical sense s. This aspect of the mind is usually referred to as "the lower" mind, and toget her with the emotional aspect of our natures, it makes up what the Qabalists ter m the Ruach or "Reasonable Soul." This Ruach is the instrument of the Higher Sel f, its mask or persona, and it is here that what has sometimes been called the " false ego" is centred. This false "I", which seems to the ordinary person to be himself, is in reality an illusion in so far as it is thought to be the true Ego . * The word "man" is derived from the Sanscrit Manas which means, "the thinker." Below the Ruach or Reasonable Soul, we come to the Nephesh or Animal Soul, and t his can be equated psychologically with the subconscious. Perhaps the Jungian te rm "Personal Unconscious" is a more correct term. All the aspects of man centre in and are expressed through the Guph or physical body, and here it must be remembered that as psycho-somatic medicine has pointed out, there is no separate physical body, it is one aspect of the living whole, and is in very truth the Temple of the Holy Ghost.
Now the subconsciousness is related most closely to that system of nerves known as the "sympathetic system," and it is this sympathetic or involuntary nerve sys tem which carries on the multitudinous activities of the physical organism the pro cesses of digestion and elimination, the beating of the heart, the respiratory a ction and the complex activities of the glands. All these, which now are automat ic or subconscious activities, were at one time conscious actions. Their particu lar form of activity has been stereotyped through aeons of evolution, and now op erates without the aid or knowledge of the conscious self. It is possible, however, to bring this automatic control back under conscious co ntrol, though it is not always wise so to do. But when this is done, then it is possible to consciously control many of the purely involuntary mechanisms of the body, and even, under certain circumstances, to affect the purely automatic fun ctioning which is the basic level of the physical somatic life. We have said tha t such conscious control is not always advisable. This is true, for the clumsy p robing of the conscious mind may easily upset the delicate mental and physical m echanisms. It is on record that Sir Francis Galton, the pioneer in Eugenics, exp erimented in gaining conscious control of his breathing. Having at last gained t he power to shut off the automatic breathing impulse, and to remain without any effort of breathing, he found to his dismay that he had somehow lost the power o f automatic breathing, and had to spend a very anxious day and night taking each breath consciously and with an effort of will, before the automatic function re turned. Various yogis can be found in both East and West who can perform various psycho-physiological tricks, such as altering the heart-beat, stopping the brea thing, or reversing peristaltic action at will. The techniques used vary accordi ng to the grade and status of such people, and are best left alone by the appren tice magician. There are other ways by which he may eventually come to this phys ical dominion over his body, and these ways are safer than the usual techniques. But although we want neither an uncontrolled irruption of the subconscious into the normal consciousness, nor yet a clumsy interference by the conscious mind in to the subconscious processes, it is desirable that we shall have some reliable method whereby we may be able to bring through into the waking consciousness the knowledge and the energies which are all around us awaiting our efforts. We hav e access to forces and energies beyond our normal ken, if we will but open the d oors in the right way. Now here we come again to the saying of Bulwer-Lytton's R osicrucian Adept, Mejnour, "Man's first initiation is in trance." This will be i ndignantly denied by many of the so-called "positive" people. In their estimatio n, trance is retrograde and entirely undesirable. With certain reservations we m ay agree with this facile generalisation, but the reservations cover quite a lot of country! In a period of over forty years of practical occult, psychic and ma gical work one has obtained certain data on this point. We agree that the induction of the purely involuntary negative trance state unde r no protective conditions at all is both undesirable and psychologically danger ous to the normal individual, though some race-types can safely practise it. In the purely negative trance, the doors of the subconscious are thrown open and a general jail-delivery of subconscious thoughts and energies pours out into th e conscious self. Such an irruption can be most harmful. But there are several degrees of trance, ranging from the passive, involuntary t rance of pathological dissociation, through the negative, but willed trance of m any spiritualist mediums, to the voluntary positive power of trance projection, wherein the personality, consciously and deliberately, temporarily vacates his b ody. But even in the pathological trance of dissociation, there need be no danger if it is dealt with aright, and in the cases of the other varieties of trance, the
establishment of certain protective conditions will obviate any risk. The presen t writer has had the opportunity of observing very many people, of greatly varyi ng types of mentality, working with the trance-state under varying conditions. S ome of these people were definitely the worse for their experiences, but they fo rmed a very small minority. The real trouble with the negative forms of trance i s that they either open up the subconscious in a very haphazard and wholesale wa y, or else they allow of the uncontrolled emergence of various psychological and psychic pathologies which were already present but held down below the sublimin al threshold. Without going into the technical points involved, it may be stated that the nega tive trance state usually involves complete unconsciousness of the physical plan e, and as a general rule of the inner planes also. The thread of consciousness i s broken at the point of departure, and again at the point of return. In the asc ending degrees of trance, up to the most positive form, the thread of consciousn ess begins to remain without a break, and in some cases a curious dual conscious ness develops. In this dual consciousness, the psychic is more or less fully awa re of the physical plane surroundings, whilst at the same time he is fully consc ious and active on the Inner Planes. In this particular field an ounce of practi ce is worth a ton of theory, and the present writer can assure his readers that trance, per se, is not necessarily dangerous. At the same time it is true that u nder certain conditions the voluntary or involuntary induction of trance is unde sirable, and may even be dangerous. Under these conditions it is advisable for t he 'prentice magician to aim at the positive end of the psychic range. It is also to be remembered that at a certain point in his development it will b e necessary for the flyer to be deliberately plunged into the sea. "The flyer" i s an old alchemical term for the conscious self, and the "sea" is their name for the Unconscious. But until the conscious self is properly integrated or knit to gether, a premature immersion in the psychic sea of the Unconscious is not advis able. Short of the deeper trance conditions, however, there are distinct advantages in a willed co-operation between the conscious and subconscious parts of our mind, and these have been used in the magical technique. The process is one of "autohypnosis." This term in itself will, in all probability, cause some of our "ultr a-positive" critics to frown, but let us hasten to say that this particular form of auto-hypnosis is most carefully controlled and directed, and is at all times fully under the dominion of the conscious will. Having reassured the fearful, let us proceed. The principle used is that known a s the "conditioned reflex." A typical conditioned reflex is the watering at the mouth of a dog when it sees food. Here the reflex is physical. In the case of th e magician, the reflex is mental and emotional. Briefly, a visual, audible or ot her sensory symbol is passed into the subconscious mind, and this evokes a respo nse in accordance with the type of symbol used. If this symbol is one of, or is mentally associated with, one or other of the archetypal images in the depths of the Unconscious, then the response may be very strong, and care has to be taken to see that the up-welling energies evoked by the symbol are run into safe chan nels. If the magician is working with the Qabalistic glyph of the Tree of Life, then he will be working with such channels already provided. In order to pass a symbol into the subconsciousness in such a way as to be able to evoke any particular response, it is first necessary to "sensitise" the subco nscious, or raise its level nearer to the waking consciousness. This willed emer gence, or outcropping, of the subconscious is imperative; unless it is done, the symbol does not "take," i.e. evoke an immediate response, and this is one of th e primary keys of art magic. It is to be noted that the passing of the symbol in to the subconscious must be an effortless act, to use an Irishism. Beyond the im mediate clear-cut conscious "intention" to transmit the symbol, no further effor
t is required. Indeed any such further effort will frustrate the purpose in hand . A very good simile is that of the electric light switch. It requires only a sm all momentary physical exertion to press down the switch and so produce light. N o matter how long we keep our finger pressed on the switch, we shall obtain no m ore light, neither will it be put out if we remove our finger entirely. Indeed, our undue pressure on the switch may cause it to be put out of action, and so pr oduce just what we were trying to prevent. So it is with magical work. But before the symbols can be the starting points of conditioned reflexes, it is necessary that the required conscious mental effort must have been used with them, and this is done through the training exercises which are to be found in all magical schools. The symbols must be built up by th e image-building power of the mind, as described in the section of this book dev oted to "Visualisation and Audition." Then conscious meditation must be made upon the spiritual, mental and emotional aspects of the symbol, together with the energies connected with it. Here the Ta bles of Correspondences used in the qabalistic method prove their value. When su fficient work has been done with the conscious mind, the student learns how to p ass the symbol through to the open and sensitised subconsciousness. The process is similar to that of learning to play the violin. The musical symbo ls on the score are mentally interpreted as musical sounds, and the appropriate string of the violin is "stopped" with the finger to produce the note required. Now the correct point to "stop" the string is acquired by the subconscious refle x, but for a long time the movement of the fingers must be consciously brought a bout, until the mental, emotional and physical reflexes have been properly "cond itioned." Then we speak of automatic habit. It is fairly evident that any attemp t to short-circuit this necessary conditioning work is doomed to failure, yet th e writer has met many who did try to evade it in magical work. However, the read er may be assured that although the use of certain short-cuts may provide some s pasmodic magical activity, such activity will be unregulated and out of consciou s control. Let us briefly recapitulate. Within the depths of the personal and collective Un conscious in each one of us lie the powers and energies which we essay to evoke into appearance in our conscious self in order to effect those "changes in consc iousness" which, by our definition of magic, are our declared aim. In order to do this, we employ the device of the "conditioned reflex," by passin g certain symbols into the sensitised subconscious in such a way as to evoke the required forces into the waking self. Since the personal subconsciousness is very ual and other sensory symbols in preference ain "Words of Power" are used not for their tion, and the conditioned images which have
largely a pictorial type, we use vis to audible images, i.e. words. (Cert literal meaning, but for their vibra been built around them.)
The means whereby the subconsciousness is sensitised or brought nearer to the th reshold of the waking self is the technical auto-hypnotic device known as the us e of the "Flashing Colours." This is used in conjunction with the colour scales and correspondences on the Tree of Life.
LESSON THIRTY-FIVE - FOODS THAT ARE MAGNETIC
EVERYTHrNG THAT IS CALLED FOOD appears in one way or another and in one place or another in the experiences of humanity; but it may surprise most readers to kno w that a majority of the things eaten are not only not food but that they furnis h the soil that invites disease, and more than this they furnish repellant condi tions that cause people to lose their best friends at times and to lessen their influence in every walk in life. When man came on earth he had no one to tell hi m what to eat and what not to eat; nor had he the experience of his predecessors in testing out the value or danger contained in the things that were found grow ing about him. He had to try them for himself. If ho survived, they might be saf e. If he died, some one of his family might have learned why. If he lived and su ffered, he might have guessed what hurt him. It took time to learn all about foo ds, and the time has not yet expired. In the next lesson you will see what has y et to be learned in this line of experience. In the preceding lesson you will find the great truths that arise concerning foo d selection; and the damage that is done to health, influence and life by the us e of improper foods; and we advise you to re-read that lesson as you have the bo ok open close to it now. It tells you vital things of the greatest importance. I n the present lesson we intend to furnish a list of the foods that are proper, a nd that establish magnetic health, at the same time overcoming the extremely dis agreeable conditions that may make a person repellant instead of attractive. The following list contains foods from which you may select what you prefer. It is not necessary to use them all or even a halfor a third of them if you do not care for them. What will appeal to one person will not bo liked by another. The list is large enough to admit of selection and choice. Some persons use but few things in their dietary; we do not expect any one personto use all we hereby men tion. THE MAGNETIC FOODS 1. Almonds as a nutritious dessert; and Almond Coffee. This is the king of nuts, and the best of all nut-foods. It is rich in several of the special elements th at are difficult to find in other foods. But almonds are never beneficial unless they are chewed into a fine meal; or else so ground before being eaten. Avoid t he meat of peach pits, which is a poison. The habit of chewing roasted and salte d almonds after a meal is the best of all aids to digestion, the making of pure blood, and the bringing of a fine complexion into the face and clear vision to t he eyes; providing other Proper Foods are eaten at the meal. No other nut can ap proach the almond in these qualities. Almond Coffee is used in place of the ordinary coffee. It is made from almonds t hat have been roasted to a dark brown, then ground in a coffee mill such as is f ound in all homes, After grinding, they should be pounded in a mortar or on a bo ard into a fine meal. They are taken in a cup of hot milk. The heating of milk p asteurizes it, and if it is allowed to get cold it loses its vitamins; for which reason pasteurized milk is not beneficial compared with raw milk. Re-heating pa steurized milk will not restore the vitamins. But heating raw milk to any temper ature and using it while hot or very warm, will not lose these qualities. Theref ore in almond coffee, raw milk should be heated as hot as coffee usually is when served, and enough of the almond meal put in it as may suit the taste of the pe rson. It should be well stirred not only when put in the milk, but re-stirred in drinking it, so that the meal may be thoroughly mixed with the milk. It is a de liciously nourishing drink with no bad qualities, and plenty of good ones. 2. Apples. These should be sweet or mild, and should be perfectly mellow before co oking. They are best baked and eaten with cream or milk, and sweetened if desire d. Apples should not be eaten on an empty stomach, and are best as a dessert.
3. Arrowroot well cooked. A side dish only, 4. Artichoke. A vegetable of light nutrition. 5. Asparagus. This is an ideal vegetable either in season or canned. 6. Barley. This is best used in the small form, called pearl barley, and is most r eadily suited as one of the ingredients of soups or stews. 7. Beef. This meat if desired is the most nutritious of all foods of the animal ki ngdom. It should be cooked slightly underdone; and is to be preferred roasted. T ough beef is not very beneficial. Steer meat is, of course, the best of all. Bee f broth, beef juice, and raw scraped beef spread on hot toast and well salted, m ake good foods. 8. Beets. These should be young. The variety known as Detroit Red is much the best . They can be bought by the bushel in summer at almost any vegetable market, and the smaller sizes lower in price and make better food. If so bought or raised i n the home garden they should be canned for winter and eaten freely. 9. Bread that is not new. All hot white flour products are hurtful, and so is fr esh bread. 10. Buckwheat is slightly nutritious in the form of a pudding. In fried cakes it is injurious. 11. Buttermilk. This is a medical food, which means that it is not only nutritious but has a decidedly curative value. It makes new blood quickly and helps to rep air diseased organs. But it is a mistake to drink it. The best way is to sip it slowly alternating with other foods. 12. Buttered Toast. Old bread should be toasted and when hot should be buttered, a nd eaten before it gets cold. 13. Cake. If plain and not rich, any cake may be eaten at any meal. 14. Capon. 15. Carrots. 16. Celery. This may be eaten raw with salt, or cooked in any form. It also is use d raw in salads. As a puree it makes a valuable evening first course. 17. Cherries. These should be perfectly ripe, mellow and sweet Avoid the small one s that are colored red with coal tar dyes. 18. Chestnuts cut partly open and boiled or roasted. 19. Chicken. 20. Chicken Broth. 21. Carp. 22. Clear Soup, or bouillon. 23. Cocoa, if pure; or cocoa shells. 24. Codfish, fresh. Avoid all other forms of this article. 25. Corn, green in se ason or canned. 26. Corn Meal.
27. Corn Starch. 28. Crackers of the bready kind. 29. Cream. 30. Cream Cheese if made at home. 31. Dates. These are the most valuable of all the food-fruits. They can be eaten i n any form; but cut up in milk they are very beneficial as a part or all of a br eakfast. 32. Double-baked Bread; meaning old bread that has been sliced and again baked i n an oven, and laid away for use. Broken in milk, or toasted and buttered, it is wholesome. 33. Eggs. These may be taken raw or lightly cooked, or boiled two hours, and eaten with butter and salt. If not boiled two hours, they should be merely made hot i n the water, or what is called soft-boiled. The two hours of cooking alters thei r character and renders them digestible and highly nutritious. Never eat them fr ied. 34. Figs. 35. Flour from whole wheat. Remove the coarse bran by a sieve; and use three tim es as much yeast if bread is to be made, as for white flour. It is best served a s a boiled pudding or mush. 36. Haddock, fresh. 37. Halibut, fresh. 38. Herring, fresh. 39. Hominy. This should be long cooked. It 1b a better food than white flour which causes constipation. 40. Junket; a light food for weak stomachs. 41. Lamb; if young and not cooked to a hard, dry mass. 42. Lentils. 43. Lettuce. This exceedingly valuable vegetable may be eaten raw, and in this sta te it may be made a part of a salad Or it may be cooked, and in a puree makes a splendid first course for an evening meal. 44. Macaroni, or spaghetti, or the like. 45. Mackerel, fresh. 46. Milk. The best form is in the raw state when handled cleanly. Pasteurizing tak es away much of its value. Certified raw milk is merely a notice to the public t hat unclean farmers and milkers have been watched some of the time. Pasteurized milk is notice that dirty milk, or possibly dirty milk, has been cooked to cover up the dangers coming from dirty milking. Ah milk is the basic food of all peop les of all times and ages, a public official should be appointed in each communi ty to see that this, the most vital need of life, should be made safe and avoid an excess of cost for cleanliness that takes more money out of the people than t
he Federal Income Taxes; all under the pretence of safety for which the vendors must be bribed. It should be understood that pasteurizing does no harm if the heat can be retain ed, or the milk when hot sealed up in canning jars. But when it becomes cold in the air the vitamins are lost. If you heat raw milk remember to use it before it gets cold, either at the table, or mix it in some ingredient like a pudding, wh ich will prevent loss of vitamins. 47. Milk Toast. Or cream toast. 48. Moss, Irish, Iceland or any sea moss. It is a light food. 49. Oatmeal. This should be cooked three hours, or better still all night in a tir eless cooker. 50. Olives; not when ripe. 51. Onions. These should be eaten boiled, never raw or fried. 52. Oysters; always cooked, preferably in stew, or fancy roast, or steamed, or s calloped; never raw, nor fried. 53. Parsnips. 54. Peas. These are good food in season, and also canned. 55. Pigeon, young. 56. Potatoes, white. Sweet potatoes and yams are not good food. The best way to pr epare white potatoes is to bake them; next to boil them. They are good scalloped , or sliced and cooked in a pan with milk. Avoid fried potatoes. Saratoga chips have caused many deaths from indigestion. Very new white potatoes areindigestibl e, as their starch cells have not been developed. Old waxy potatoes are injurious, as are those with green on skin. 57. Raisins. Use the seeded kind in preference to the seedless; and avoid dried cu rrants. Seeded raisins are very nutritious. 58. Rice. Get the unpolished kind which is for sale everywhere. 59. Rye. 60. Sago. 61. Salsify. 62. Sole. Or any good fresh fish. 63. Spinach in milk, cream or butter dressing. 64. Squash, or pumpkin. 65. Sweets. White or brown sugar is essential to the health, Maple sugar is not so good, but may be used. Honey is the best of all sweets. Molasses is very useful and very nutritious, besides containing valuable salts, which are also in brown sugar. The juice of cornstalks will not digest, but passes through the system u naltered. Bought candies are not always safe, and must be excluded from this lis t.
66. Tapioca. 67. Tomatoes. These contain malic acid, citric acid, and some of them a small amou nt of oxalic acid. But if used sparingly, as in purees, they may not do harm to a system that is not afflicted with rheumatism, neuralgia, neuritis, or headache s. 68. Trout. 69. Turbot, or any good fresh fish. 70. Tuekey, if not too expensive. 71. Veal. This meat is a poison to some persons, due to its being too young. From a calf six months old, it is safe; and the older the calf the better is this mea t as a source of nutrition. 72. Vegetables. These may include almost everything that is raised, if not cooked by frying. Lettuce and spinach lead in value as food and for vitamins. Cabbage, turnips, parsnips, carrots, celery, beets, green peas fresh or canned, green bea ns fresh or canned, limas, string beans, and others are good food. But avoid rad ishes and cucumbers, as both set up intestinal indigestion and poisoning; and ho ld a large mortality list. 73. Vermicelli.
Chapter XVI - The Positive Aura Now that you have mastered the technique of the mechanism of the direct flash, you are ready to proceed to the actual demonstration and contact with the general p ublic. But, before taking up that phase of the subject, I think it well to ask y ou to consider the matter of the creation and maintenance of the positive aura. I have purposely postponed the consideration of this phase of the subject, until we reached this particular point in the instruction, because, in order to prope rly create and maintain the positive aura, it is necessary that one understands the mechanism and technique of the direct flash, for he will need to manifest the same power in the case of the positive aura. But, now that you have mastered the technique or mechanism of the direct flash, you are ready to receive the instruct ion regarding the positive aura, and we may as well proceed to consider it at th is very point. I have already given you instructions regarding the cultivation of a desirable p ersonal atmosphere, or aura, and need not repeat here what I have already said e lsewhere. But, a momentâ s consideration will show you that there will arise certain conditions or occasions in which you will find it very desirable to be able to i nfluence a number of persons en masse â the crowd as a whole â rather than to send the rect flash to each of the individuals separately. Of course, the crowd will be influenced by your general personal atmosphere, but you now need something more positive, and more to the point. And the positive au ra is what you must acquire to satisfy this requirement. The positive aura is simply the general personal atmosphere, but directly and po sitively charged by a concentrated effort of the will â the same effort, in fact, as
d
that made in the case of the
direct flash.
Let me illustrate the positive aura by means of several stories from real life â xperiences of several students of mine. These personal experiences will give you a better idea of just what is needed than would pages of general instruction on the subject. The little stories are not fiction, remember, but are taken from li fe, and are bits of human documents from the lives of real people, all of which h ave come under my personal observation and consideration. Several years ago, in Paris, I had a student whose real strength of character wa s marred by her abnormal self-consciousness, shyness, timidity, and sensitivenes s â in fact; in the word sensitiveness you have the keynote of this young womanâ ity. She was a young artist of far more than the average talent, and her charm o f manner rendered her company sought after by a large circle of friends.
the e
s perso
This lady complained to me that she suffered from the actual rudeness, nay, and almost positive brutality, of the crowds of persons thronging the busy streets o f some of the principal thoroughfares of Paris. She complained that she was jost led here and there, and pushed rudely aside by the passing throng. Moreover, she was treated rudely in the shops, the superficial veneer of politeness of the av erage Parisian shop-clerk scarcely concealing the underlying contempt and veiled sneer of these cheap satellites of the ubiquitous shop¬keepers of this charming city . My first thought was that the young woman had worked herself up into a state of imaginary wrongs, the result of her highly sensitive organism and shrinking disp osition â in short, I thought that she was suffering from a state of morbid self-con sciousness, with its frequent accompaniment of imaginary persecution, etc. So I determined to test out the matter, and ascertain for myself just how much truth was in the case. Making a slight change in my personal appearance, by means of a simple disguise once taught me by another of my students, a celebrated detective of Paris, I fol lowed the young lady for several hours when she was on a shopping expedition. Mu ch to my surprise, and, I may add, much to my indignation, I found that all that she had told me was correct. I could scarcely control myself at times, and more than once felt like chastising some rude fellow with my cane, so brutal was the conduct of certain individuals calling themselves men. There is a certain class of Parisian men, well dressed and with a veneer of poli sh, but boors and cures at heart. These men seem to take a special delight in jo stling young women, almost pushing them off the sidewalks, at times, and in othe r ways earning a good caning at the hands of real gentlemen. Well, these curs se emed attracted to this sweet young girl, just as flies are drawn tot a bit of su gar. They exceeded themselves in their display of rudeness and cowardly insolenc e, and all the while the girl was free from any outward appearance that would at tract such curs naturally. I saw at once that there was some inner cause operati ng. Moreover, I noticed that the young woman was also pushed aside rudely by hurryin g businesspersons, who never glanced in her direction, but who thrust her aside as if she were an inanimate thing instead of a person. Again I found an inner ca use. In the same way I found that she was treated exactly in the way she had com plained of in the shops, by the clerks and shop-men, although she was a liberal customer, easily suited, and giving but little trouble. Here again, the inner tr ouble was apparent. I went home and carefully diagnosed the case, and laid down a course or treatment. I sent for the young woman and told her that her trouble was a case of â ingrown sens itiveness, and overgrown modesty â in short, that she had surrounded herself with an
aura of self-depreciation and morbid sensitiveness. This aura practically invite d persons to pick on her, to crowd her to the wall, to push her in the gutter, and to generally slight, snub and covertly insult her in the shops.
CHAPTER SIX
The Feminine Daf We have thus far learned something of the nature of the daf who has a helpless h abit of seeing things the wrong way. The mind seems warped and fixed in its deformity, just as a man may be bent with age and be fixed in that abnormal position or shape. The distinction between the daf and the person who deliberstely make useof the r everse side of a fact for a definite purpose may be seen at a glance. The man or woman who lies as a matter of habit is a daf-the mind is mis-shapen. The one wh o lies to get gain or secure an advantage, and who does this wrong only at inter vals is using the mind "one deep," and is therefore guilty of animal cunning. The full-breed daf is not so often found as the cross-breed which is made of the daf and of animal cunning. Most people who are one of these are both. Yet this is not always true. Some persons are honest because, as we have said, they are too stupid to be othe rwise; they would give a true answer to a kidsapper who came to steal their chil dren, and who asked if the little ones were in the house or not; rather than lie , the dafs would tell the truth. Truth is a relative term. It is the picture of a condition that has existed, or does exist. It is a photograph of things as they look on their face and with the ir face value assumed. When that face value is a wrong one, when the reverse side of the fact is the tr ue side and the true value of the fact, the photograph is wrong. As it cannot sh ow the other side of the thing it pictures, it cannot do justice. What is then c alled the truth is an abnormal representation of the bad side of the thing. It i s a crime at time to tell the truth. As an example of this law, let us look at following case which is but one of man y thousands that bear upon the principle involved. A man had a child whom he lov ed more than his own life, but, as he thought, less than his own soul. A band of kidnappers were seeking the child because it was the probable heir to a large f ortune, their plan being to kill the intervening heir, who was an old man, so th at the child would inherit the property. Then they proposed to hold the child fo r a ransom. These men came masked to the house late in the evening. Advance word of the approach of the band had reached the ears of the father of the child, an d he sent it and his wife to hide in the house of a neighbor a mile away. The ma n had the reputation of being honest, so much that his word was as good as his b ond, and all that. It seems that these men knew of this trait of character and s ought to take advantage of it. They knew that torturing him would only cause him to close all speech and say nothing. They searched the house, and left no place unvisited, but the child could not be found. "Is it in here ?" they demanded. "
No," he said. "Is it at the home of Mr. -" naming a farmer not far away. "No." Here he had made the mistake that led him into the trouble, for they now p roposed to ask him if the child had gone to the house of each and every farmer i n the township. This showed that the men were familiar with the locality. He saw the blunder that he made by answering at all, and he knew that, when they asked if the child was at the place where he had sent it, his silence then would mean an affirmative reply. It so happened that they did mention that place, and the man promptly said "No," which was a lie as far as the phraseology was concerned. A moment later, when they mentioned the name of a farmer who lived far off in t he opposite direction he became silent. They saw the point. He was a man whose w ord was as good as his bond, and he could not tell a lie; they knew they had the truth in the form of his silence; and, with the cunning born of the kind of bra in that animals give to humanity, they put spurs to their horses and went off mi les away from where the child was; one of the men being stationed a few rods awa y to watch the farmer to see that he did not go by some other route to the same house and give the alarm. The father, feeling sure that he would be watched, but yet knowing the necessity of quick action, crawled out of the house along the hedge and trough the grass until he had got some distance away; when he hurried to the nearest neighbor in that direction, told him what had happened; got his horse ready, and soon had fi fty families armed and on the trail. By some very good amateur detective work, w hich, by the way, is often the best, the posse captured all the band and they ar c at this day in the penitentiary.Yet, for that lie, that father suffered tormen ts in his soul. He prayed for forgiveness,and does not know to this day, and wil l not know unless he gets this law in his. head, that the statement he made to t he criminals was the truth; and had he told them where his child was he would ha ve told a lie and have committed a crime that would have placed him on a level w ith the kidnappers themselves. Word are of: very little importance when they lea d to wrongs. The telling where the child was would have placed its life in jeopa rdy, and possibly have driven the mother insane, and had the father told the whe reabouts to the band of robbers, he would have been a daf of the first order. He was in reality a daf to allow his conscience to prick him for the reverse state ment he made. The child was at a certain house. The criminals asked if it was there. The fathe r said "No." He could even have said "The child is not there I will swear that i t is not." And he could have made that oath as sacred as he chose; it would be n o more sacred than the spirit, in which it was uttered. Any deception, and devic e, and sacrilege that he chose to make to save the life of the child and the min d of the mother was justifiable. It was playing "two deep"for an honest end. Nature gives this power of thinking "two deep" to animals through instinct. The bird that flies in a direction opposite to that of her nest , and who thereby sa ves the little ones from the gun of the hunter, is not only obeying the instinct s of mother love, but is doing more, she knows no better; she asks no questions as to why such an impulse was put into her breast; but she obeys the dictates of the Divine law to fight for the offspring. Between that beginning which is lost in the vale of the long past, and that ending which no mind can trace in the wi ndings of the future, there is a chain that serves to connect the two mysteries, and that chain is mother love, for it holds the offspring in safety and thus ma intains an unbroken line of descent. There is no lie so base, and no crime so lo w that the parent is not justified in using it to save the child. Even the fathe r has some of the love for his child reflected back from the mother through the heart of the little one, and he will fight with any weapon that serves the purpo se to protect the treasure that God has lent him.
While this is an extreme case, it helps us to see that the truth is not in the w ords used but in their effect. Put this law away in your mind and keep it ready to use: The truth is not in wor ds but in their effect. Moralists will argue that it is a bad book that teaches the value of the lie. We do not teach our students to lie; we teach them to tell the truth. The father t old the truth when he said that his child was not where it was, for the truth wa s not in the words but in their effect. What was their effect ? To save the life of the dear one; to cause this band of criminals to be captured, and thus to sa ve other fathers and mothers from their operations. That was the effect. If the effect was the best under all circumstances, then the words that produced that e ffect were the truth. Suppose now that this father had been a full fledged daf, and had told the gang where this child actually was. What then ? Come with us to the home of that fath er, left desolate because of the absence of the tender child. Think what treatme nt the child was receiving, of its anguish, of its cries for its mother, of its lack of good food and of comfort, of its mysterious hiding place and of the doub ts of the father as to what was happening to it, and of the determination of the gang to kill it if they could not get the ransom they demanded. Then get down t o the floor by the side of the couch on which that mother lies moaning, and take one look up into her face. One look will be enough. The heart torn from its roo ts by the severest blow that can ever come to a mother is pictured in the horrib ly rent features as she prays and hopes and moans in her agony of soul. What was the cause of this scene? The lie told by the father when he said that h is child was where it was, for the truth is not in words but in their effect. Th ank God! he did not tell that lie, and the criminals are safe behind the bars. A prayer is measured by the spirit in which it is uttered, not by the words it e mploys. We teach the effect of w6rds. When we teach the law that truth should be the goa l of all that is uttered, we are not advocating falsehood ; and any moralist who says we are is a daf. That is all. Strangedoctrines, you say. Do not be a daf. Above everything, nomatter what, els e you are, do not be a daf. Another strange doctrine is at hand, and that is the law of the feminine daf. We wish that we might be excused from what we are about to say, but we are followi ng the dictates of a higher command, and our purpose is to correct some of the w rongs of today,and so we will say a few words on the feminine daf. A female, physiologically speaking, is a woman; by this we mean in the human fam ily. In the brute creation, and in all parts of the animal kingdom, the female i s the bearer of the offspring. We are not now referring altogether to the female as a woman, but to the feminin e mind as that which is characterized by qualities that pertain for the most par t to the sex of the woman, but that can be found at times in the opposite sex. S omemen have feminine minds; a fact that is well known and is generally admitted. Some men have no whiskers. Some women have masculine minds, as certain husbands have foundout to their delight or sorrow, as the ease may be. Some women have w hiskers. Some feminine minds are dafs, just as some masculine minds are dafs. Some women can tell a falsehood just as well as most men.
Women as a rule are not given to lying unless they are born with animal cunning, or else are dafs. In the latter case the femininedaf is the woman, and occasion ally the man with the feminine mind, who sees things that are not so and see the m mostof the time. This has no reference to the study of the drinkinghabit; the things seen are born in the mind and become honestfacts, at least to the mind th at gives them birth. Woman is a birth-giving personage and hence the mind that givesbirth to things t hat are not so is called a feminine daf. We are thankful that this class of people is not numerous, not more than one wom an in every ten being addicted to the habit, and then only under stress of the i nfluence that impelled the birth. The usual father of this kind of offspring is the desire for revenge. This pecul iar bent or warp of mind hunts for the surest thing that will bring revenge for some injury, generally fancied. There are certain matters that are more potent t han others in this searching for retaliation, and these matters come before the mind, and at length the particular one that seems the best suited to the purpose is selected and dwelt upon. The brain invites it in, and there it makes the sam e kind of a mental picture that the fact itself would have made had there been a n actual occurrence instead of a fancied one. Thus, if a woman wishes to claim that another woman told her a certain thing, wh en in fact the woman had not spoken to her at all, the former will think that sh e may tell her that thing, then she will think that she probably will tell her, then that she has told her; and this matter is thought of with an intensity that soon makes it real. When a fact actually comes before the mind, all it can do is to leave a mental p icture of itself there; and that is all that an imagined one can do. The fancy i s just as real after a while to the mind as the fact itself. Many persons do not know whether they dreamed a certain thing or really lived it. Many others do no t know whether they heard a certain thing or only thought it into existence. In either case the picture on the mind and memory is just the same. Some lawyers who have a greater desire to win their cases than to see justice do ne, take advantage of this law of the mind and talk to their witnesses in privat e for the purpose of getting their minds muddled and then modified. If the witne sses for the plaintiff are thus coached, they may be made to change their testim ony in the most vital parts and never know that they have done so. ''What did th e defendant say to the plaintiff in the chief conversation on this matter?" is t he form of question which may be put to the witness in the lawyer's office some weeks prior to the trial. The witness remembers quite well; but does not remembe r enough. There must be an additional fact sustained in order to win the case. T he plaintiff himself is willing to stretch his own testimony enough to include t hat; or, if he is not willing, his attorney will talk so much to him of the addi tional matter that it grows in time into his head and cannot be separated from w hatwas actually said. The witness by hearing the lawyer and the plaintiff mentio n this additional fact soon comes to incorporate it into his memory of the conve rsation, and any witness on earthwill do this if he does not suspect that he is being coached, It is not a question of honesty, but one of mental picture. It is a well known law that if you think much of a fact the fact becomesreal to you. If you think that it might have occurred, and keepon thinking of it in that way, after a while you cannot tell whether it did occur or not. Three men of undoubted veracity and conservatism in their methods of talking wer e present at a conversation in which the defendant in a coming trial had made ce rtain admissions; but the actual admissions were not strong enough. These three
men each wrote out what they had heard and each handed in their copy to the atto rney for the plaintiff. The accounts did not agree. Eachinsisted on being correct, but each had full faith in the integrity of the o thers. They said that it was another illustration of the fact that honest men do not see and hear things alike. When witnesses in a case are all agreed to the p recise facts you may rest. assured that they have been coached or are not tellin g the facts. They are not honest witnesses. You, who may some day sit on juries, should remember this. These three men did not know what to do, and so they let the statements remain a s they had given them, despite the fact that they were conflicting. The attorney for the plaintiff then had an interview with them all together, and he told the m what the defendant actually had said; but he insisted that they stick to their versions. "I think the jury will have more faith in what you say if you do not get it all alike as if it had been printed and handed to you to memorize. So kee p your own versions of the conversation. " By this method he disarmed their susp icions and then, as if he had dropped the subject, took up the vital issues in t he case and went over them, but in such a way as to bring in what he wished inco rporated in the statements made by the three honest men. He reviewed the same fa cts with his client in the hearing of these three men. The client had incorporat ed a particular matterthat was very important, and that had not been mentioned a t all by the defendant. It was this special matter that the attorney had drilled before into the mind of the plaintiff, and which the latter now believed to be true, as be had heard it so much from the lawyer that he could no longer separat e what, had been said from what the attorney had added. Hearing this new matter added, and not suspecting that it had been created in th e brain of the attorney, the three honest witnesses got the same idea also in th eir heads. At another interview the attorney, seeing that they were grasping the new matter, tore up their written statements in their presence, saying that the real facts were now coming back to their memories; and before the trial occurre d these men, who wished to tell nothing but the truth and whose word was everywh ere respected, were ready to swear to many matters that they never heard, includ ing the additional matter that was of the most vital importance. They did so swe ar, and the defendant knew that they lied; but the men themselves had no intenti on of falsifying, and thought they were telling the truth. To accomplish so much with men of such standing is a serious matter. It shows ho w the rights of honest clients may be stolen by the mental magnetism of a lawyer who uses the power for bad ends; for it is true that you may accomplish good an d bad with any gift. The same voice may sing the exquisite songs of love at home and in church, or may use its sweetness to lure men into saloons or brothels. Mental magnetism is able to take the brain of another man or woman and use it. O ne person may actually occupy the mind of another. There is in every locality one or more lawyers who are able to do just what we h ave described; that is, take honest men, conceal from them by the utmost artific e the purpose in hand, then have them go over a certain matter and hear addition s made to it with such skill as not to challenge denial; and, after a lapse of t ime when other things have interested them, these honest men will not be able to separate what is the fact from what has been added to it. We have seen this don e time and time again. The ease with which it can be done is amazing; and here w e are in this world dependant on what our neighbors say of us in and out of cour t, and human memory is most fallible. Property nay, even life itself, has been swo rn away by men and women who had no intention of doing wrong. You can do this very thing; that is, you can take any person, honest or otherwis e, and shift what that person actually knows to what is no known, and the mind o
f the person will soon be unable to separate what was the original fact from wha t has been added. This is not hypnotism. It is not suggestion, and has not the slightest resemblance to it. This is not personal magnetism. We have known persons to accomplishthis change o f mind with no magnetism whatever. We know what has been done, and have many reasons for knowing the facts. For two years we were most confidentially allied with the leading trial lawyer in a gre at city, and by some he was claimed to have been the most successful jury lawyer in America since the days of Choate and Webster. We knew him not only personall y but very intimately. We have gone over the preparation of eases with him, and in his presence have noted the mannerin which he sifted the testimony of his own witnesses in his office especially when the case was a great one. He had a grea t hobby for wanting witnesses on his side who stood well in the community ; and he would get them in, even if for but a trifling matter or for irrelevant testim ony, knowing that the court would deprive them of the right of testifying. The m oral effect of having such men on his side of the case was of benefit to him. This great lawyer, whose fame was international and even worldwide, took no case s except those that were of the highest importance. He met all his witnesses man y times; not half a dozen times but ten to thirty times; and he had them come wh en he did not see them, as he sent his associate to go over the testimony with t hem. Yet he was present many times himself. He cautioned the witnesses to tell t he truth, saying that if they told untruthsthey would be caught in court by the acute men who would oppose him. One evening he reviewed the previous statements of the chief witness, a man of the highest standing in the city and one who was regarded as honesty itself. In this review he added many things that the witness had not stated, but one was of very vital importance, and the lawyer got it in the mind of the witness in a number of ways, until the witness was totally unabl e to separate that statement, from the original. He asked to see his first state ment and the lawyer at once handed him a copy of a stenographic report, the repo rt having been doctored by the lawyer or some one in the meantime. We were not t hen out of the teens and did not. realize what was going on until a long time af terward; but we well recall hundreds of instances in which this great lawyer so muddled his witnesses in these reviews that they were glad to have their brains clarified by the lawyer's original notes, which were made to suit what he wanted them to state. Even the original notes were not required, for any constant repe tition of the real facts in connection with added matter will soon cause the hon est and the acute mind to absorb it and to think it the truth. This is one use of mental magnetism, and a bad use it is. Amazed at the ease and skill with which the lawyer had made testimony to order, we went forth into the world resolved to ascertain if others could do the same t hing. We did not tell the facts as coming from the office of the lawyer to whom we have referred, but we said to a friendly attorney who was honorable and who w ould not stoop to any use of a power, even if it would win cases for him: "We ha ve evidence that cases are won in court by using honest witnesses for dishonest purposes. Will you help make a test of this?" Then we recited the process. It se emed novel to him. He said, "I will select two men who are my witnesses in a cas e that will come to trial in six months. I have their statements in writing sign ed by them. I will make a typewritten copy in which I will add a fact that I wan t there, but that cannot honorably get there, for it would be a lie as far as th ese men are concerned. I believe it is a fact, however, but that they do not kno w of it and cannot therefore testify to it." Later on this lawyer met these two men very often by appointment, and he went over their statements again and again
, always getting a little of the fact in, and they would correct him. He then sa id that the fact belonged in but that he believed that they were not the witness es who knew of it, although it was possible that they might have known of it, et c., etc. The men at first became muddled, then they were half inclined to repeat the additional fact because they had heard it so much of late, and at last they added it without being helped. This honest lawyer wrote to us: "By George! this is awful! To think that the human mind is so easily misled! What are we coming to? I am sick of the law if it can be used as a tool of oppression." But it is n ot in the law that this is most used. It is employed in business and in social m atters and in the various professions, and in crime as well as in the better wal ks of life. What we say is that the mind knows a thing by reason of mental picture! that hav e been stamped upon it by the fact or by the review of the fact. If A. tells you that he saw B. and that B. had on certain clothes, you can ask A. to remember w hat B. had on, so as to tell the fact to another; then you can review these deta ils, adding other articles and substituting, until you can get B. reclother in A .'s mind and not a vestige of the original apparel will be left. We have seen th is experiment made many times, not only in regard to dress, but in all sorts of descriptions. Pictures shift their detail under the skill of an artist. Sometime s this power may be used to advantage and for good ends, as when certain truths are inserted in the minds of those who hate to hear good advice. The greater uses of this power are likely to prove weapons of mighty strength fo r evil or for good; but it is in the lesser and meaner uses that we find the daf s to which we refer in the present The feminine mind is peculiarly inclined towa rd the creation of fancied facts. We do not charge it with actual present dishonesty; and we refer not to the whol e feminine mind, but to that small proportion ofabout one in ten which we have m entioned. Its creative fancies have wrought sad havoc in countless lives. Now a daf mind is one wherein there seems to be an element of stupidity for whic h the individual is largely responsible at the time. It seems to be something that has come and grown gradually and thus made itself a fixture, at least for a while. There is no release from criminal responsibilit y, for there was a beginning when the mind could have averted the stupidity, exc ept in cases where nature has warped the brain beyond cure. If a person is really a daf liar through a warped mind, the public are always pr otected by the ease with which that condition may be discovered by those who hav e ordinary knowledge of human The honest man who is made; to testify to matters of which he has no knowledge is temporarily irresponsible, for he does not knowh ow to separate the genuine from the false in his mental pictures, and each have the same depth in the brain; but there was a time when he might have done so had he not been taken off his guard; and, if the law can prove that he does testify falsely, he may be prosecuted for perjury. This condition of seeing a false mental picture and believing it to be real, is called the feminine daf, because that kind of mind gives birth to it most readil y. According to the experience of trial judges who have observed this phase of huma n nature, there are about ten women to every man who see these mental pictures a nd who are honest in their belief that they are genuine. The man is either the r are individual of unsullied integrity, or else the common warped mind that is ea sily laid bare under ordinarily skillful cross-examination. But the woman is as often of the honest mind as the man is of the warped mind. S
he comes from every grade of the social scale; as often from the ranks of the ri ch and influential as from others. When she has thought long and often enough on a certain state of facts she is sure of them. Nothing could shake her belief in them. These facts pass daily in review before her, and at night she falls aslee p thinking of them, until the pictures are as real as if they stood out in canva s on the walls. We take the following from the experiences of judges of jury courts. They are me n of the highest intellectual standing who have sought for many years to get at the reason for the prevalence of this evil, which is the willingness of women, m ostly respectable, to go into court and swear away the property and liberty of o thers. 1. A woman made claim to be the wife of a certain millionaire who had since died , and whose estate she wished to share. This woman had a diary in which she had entered for years the incidents of her married life with the deceased, showing t hat he was absent from his own home two or three days in each week at one period of his life. Her claim was afterward disproved in such a way as to leave no dou bt as to its falsity. The surprising thing was the record she had kept of the co nversations, the details of his visits, and many small matters that are always o mitted by one who is merely an adventuress and perjurer. The fullness and minute ness of these details would have convinced any jury had it been a case where the re was any doubt. Such a mind is a danger in any community. The power of the ima gination to make living pictures in the brain is almost unlimited, and innocent men and women have to suffer. In this case the widow and daughters of the dead m an were thrown into despair by the thought that the husband and father could hav e been untrue to them and have led a double life. 2. Another woman, who had been discharged from the employ of a merchant for negl ect of her work, made a criminal charge against him for assault; and she told th e story in details that were consistence and minute, and wove them into known fa cts that he could not deny. This charge she did not make until some days afterwa rds.She fell into crying spells and her mother wormed the secret out of her that she had been compelled to run from the man and get out of his way, because he s ought to take advantage of her in the privacy of his office where she was employ ed. Nothing would have saved the man but the fact that in the adjoining room, wh ich was usually separated by closed glass windows that were shaded by curtains, there was a meeting of the trustees of a church of which the girl was a member, but not the merchant. This room had been loaned to them for the morning, as it w as close by their homes, and the church was being repaired. In this room sat the pastor and three of the trustees. They had greeted each other and were waiting for the arrival of others, which explained their silence. Papers and reports wer e being scanned. The girl was totally unconscious of their presence, as her back was to them. The merchant came down on the car and entered the office. As he di d so he told the girl that he had spent the evening before looking over her acco unts and was sorry to inform her that she did not suit him and must find a place elsewhere.She then begged to be allowed to remain and to try again, but the mer chant was obdurate. The girl then said she did not wish to be discharged and wou ld remain the week out and not ask anythingfor her services. To this the merchan t said that he wouldnot agree, and he requested her to leave so that he might lo ck the door and be alone. He had others who would apply for the position. The gi rl spent more time in asking for further trial,and then went away in a defiant m ood. By her own testimony in court, she did not return again; and she made claim that the assault occurred then and there. She said that he locked the door; he did say he wished to do so, but not until after she had gonedid he wish the door locked. She told of his approaches and promisesof fine clothing, money and diam onds; of his desire to makeher the happiest, girl in the world; of his proposal to look after her long as she lived; to all of which she replied with the hottest indignation and demanded to be let out of the room so
that she might never came back again. Yet he kept the door locked, and put his a rms around her, and tried to throw her upon the lounge, and was almost overpower ing her when a noise from outside made him desist. She then ran out of the offic e. In proof of her claim she showed a bruise on the arms that was still discolor ed. She also showed torn underclothing to indicate the desperate character of th e assault. It was a case of a woman's word sustained by circumstantial evidence of the most effective kind. The day was Monday, the first of the week days. The hour was nine o'clock, which was the time the merchant arrived. The girl left th at day. The records of the meeting of the trustees showed the date to be the sam e as that she described. On cross-examination she was asked if the defendant, th e merchant, had discharged her or had threatened to do so, and she replied no, t hat he wanted her to stay and even begged hard for her to stay. When the pastor of the girl's own church, and the trustees also, such standing in the community that no one, not even the yellow d to doubt their words went upon the stand and told their story, down and confessed that the facts had come to her in a dream and ccount for them.
who were men of press, pretende the girl broke she could not a
Her father and her brother were waiting to hear the whole case before they subje cted the merchant to public chastisement and disfigurement for life. What would have been his chances had he gone into court with his own unsupported word again st that of a demure and pretty girl? What chance would any man have? Yet it is t rue that for every one who has a daf mind that sees things that are not so, ther e are ten others differently endowed. What would that man have thought of the op portunities for virtue to have its own reward in his world when the false mental picture of an honest-minded girl could send him to the pentitentiary for a long term of years, take from him his wife and children, and perhaps subject him to the physical chastisement that the brother and father of the girl were ready to wreak upon him ? Why was it that this particular merchant had some reliable witn esses in the next room, when most men have nothing but their own word to help th em? And to this danger is that of the mother or sister of the girl, feeling over wrought by the story of wrong, adding to her testimony, as was done in a case no t long ago, and claiming that the man had made a confession to all three of them and had offered to pay money if they would not pursue him in the courts. In that case it took a combination of fortuitous circumstances to get at the truth, and his does not occur once in a thousand times. Then add to this danger the misfortune of living within the geographicallimits where the mob does the trying and the punishingalways on the evidence of one side of the case only; what would have been the chance of escape accorded to that merchant after the girl had told her story under oath? There would have been no other side. The pastor and the three trustees would not have been givenan opportunity of telling the facts. The sworn testimonyof the wronged girl would have wrought the mob up
to the highest pitch and the rope and revolver would have done the work. We are not defending the ravisher of women; he has no place in the universe; the nether regions ought to vomit him out. We are not defending the slow and tedious methods of the courts, which are responsible for the mob fever in our land. Any man who has ravished a woman ought to be executed, but only after his guilt is proved beyond all doubt and apart from the testimony of the woman , especially when malice, or the desire for revenge may influence her to the making of false mental pictures in her own mind. Any man who has made an attempt to do this deed against the sex that is entitled to the highest protection in life, ought to be subjectedto such treatment as wi ll make the next attempt an im-possible dream. His nature should be changed to t hat of the eunuch. 'I'll is is the only rational and God-commanded treatment for all criminals of every stripe, and for all warped moral natures. We are satisfi ed that the courts are a cumbersome mass of machinery that are conducted on a ba sis exactly opposite that of goodbusiness sense and clear-headed judgment; their methods would put, an end to any business enterprise that adopted them. Instead of dealing out justice they allow it to miscarry in nine cases out of ten. Thes e claims may be made good by any committee of the highest intelligence, not comp osed of the judiciary and attorneys. The court are necessary, and the system of trial by jury is necessary; but the need ninety per cent of change in order to b ecome courts of justice. "When they are such, when the truth can be ascertained a nd seen in the white light of absolute clearness, instead of being buried beneat h the debris of trickery, technicalities and perjury, then there will be no mobs . Let the geographical districts now devoted to the mob sentiment in this country change their mode of operations from that of murder to that of reforming the jud icial hulk of this nation, and lives will be safer and justice more common. Mob rule is anarchy, and when it is tolerated by the public, even under the stre ss of complete justification, as in Delaware last year, it is a blow against the liberties of the people, and its fruit will be bitter and long-enduring. The wrongs that now exist are classified in the next realm. Let the people every where lay aside party and meet on the common lines of the rights that the nation stands so much in need of at this time; let meetings be held each week until an organization is formed in every locality, with the determination to rectify the blunders of the day. When this is done, and not until then, the people will car ry the burdens of affliction that make the land a hotbed of error. In summing up this chapter we find dafs prevalent, and their influence is often an exciting cause to public and private wrong. The time to correct this mental c ondition is when it is coming on, for it is not often changeable after it is fix ed. The daf condition grows on one very quietly and soon becomes established, almost without recognition of its invasion. A very good sign of its approach is when a
man or woman is willing to pass judgment off hand on any matter that is totally out of his or her special line of thought, as when the remark is made that such and such an idea is all bosh, or is tommy rot, or that such a person is a crank , etc. All people who give vent to venomous remarks are dafs. Malice, revenge, c uriosity, envy, gossip, disbelief, fanaticism, cant, prejudice, hotheadedness, h atred of class, the use of mean consonants such as disgusting, contemptible, nas ty, dirty, jackass, and the use of slang and oaths, are all evidences that the d af condition is coming or on, or that it has already made itself a reality in th e mind of a man or woman. Like most everything else, it may be checked ere it is firmly established; but a peculiarity of the incurable daf is the thorough disb elief in the condition and the self-satisfied mood that makes warning empty and useless. CHAPTER SEVEN The Curable Daf We are not dealing with the moral side of the mind. It is a question that may not be settled satisfactorily one way or the other, whether an imal cunning is a useful quality; but we are sure that the daf mind is stupid, u seless and dangerous. Our advice is. Never be a daf. This condition is always a sign of weakness. It is weakness toco nstantly give out from the mind details that are not the some as the mind has re ceived from its outward sense. It is weaknes to permit the inward processes of the mind to create pictures that are false in their description of facts. It is weakness for an honest man to allow another person to add facts to those he already possesses, and thereupon to testify in court or relate elsewhere a set of facts as his own knowledge, when part of them have been injected into his brain for fraudulent purposes. Yet this is being done every day. There is no person who is not susceptible to it, when not on guard. Hence, to this extent the honest daf is curable. The time to be on guard is when an attempt is being made to forma mixture of oilier details with the facts you already know. The setting of the mind in any direction is a daf condition. This is seen the eases referred to where a person is honest, not from principle, but from stupidity. It is a kind of honesty that does not always reflect the truth, for a word is what it produces. This kind of daf is not curable, and we have no desire to suggest a cure. It fur nishes Chinese cashiers for Japanese banks, Swiss soldiers for the Vatican, and Swedish watchmen for English mansions. This kind of mind is not so bad. It never rises
in the scale of civilization. It must be led, for it cannot assume leadership of others. Not all Chinese, Swiss or Swedes are dafs; far from it; they are more i nclined to this quality than most others peoples. About ten Chinamen in a hundred are dafs in stupid honesty. This does not alter their tendencies to crime, cruelty and licentiousness; but the daf does not fals ify in words at all times. About one negro in a hundred is a daf in honesty. As the negro mind is naturally given to animal cunning, this honest tendency must e xist through a warped condition of the brain. The English, Scotch and Welsh minds are inclined to set themselves in fixed mood s. Mental fixedness is a daf condition. It is often called stubbornness. But fix edness of the mind, whether temporary or not, is a daf condition. It blinds the judgment. A person of good judgment looks at both sides and all sides of a quest ion, so as to see its full effect. A daf sees but one side and does not believe there is any other, except where there is a shallow entry into the second stratu m. This may seem like a contradiction. Let us see if we can make it clear. Animal c unning uses the reverse side of a fact, knowing what the fact is. Therefore it h as the two sides before it at the same time. The daf sees but one side, and cannot realize that there is another side. If he reproduces the exact fact, as do the Swedes, Swiss and Chinese who are honest, i t does so because it is incapable of carrying two sides in the mind at the same time. If, however, the mind is warped so that the false seems true, but one side is seen, and this also constitutes the daf. Then, if the honest man or woman gets a false picture in the mind in the belief that it is the true one, it sees but one side at a time. Here also is a daf. A person who lies habitually from a warped brain sees only the false side and ne ver thinks of the true. The woman who cherishes a desire to revenge herself on another person, allows he r fancy to build pictures of facts in her mind until they seem real. Then she ac cepts them as real. She is a daf. The mind sees the false side only. The obstinate man who never compromises, sees but one side. He is a daf. The old man or woman whose brain cells are stiffened by the calcareous deposits of age , is physically estopped from seeing two sides of a fact; the Bide seen i s either the right or the wrong one. That kind of mind is incurable, for senilit y destroys the flexibility of the mind. The religious devotee who sees but one meaning to the Biblical command and who r uns counter to science or common sense in the way of living, is a daf. The intel ligent person sees time, place, special application and a possible error of inte rpretation in the passages that do not harmonize with what seems sensible at the present day. The daf takes the command as it appears to him, and thereby shows his lack of mental qualification for dealing with the matter. The idea that the Bible as a production of English must be understandable to the humblest minds wa s long ago exploded. It is a study even to persons of the highest intelligence, and its jewels should not be handled carelessly. Rightly understoodit accords wi th science and sense in every passage. Manydafs are curable, but only at the beginning of the warpedcondition. Those th at are born so are beyond help. The manwho is a constitutional and perennial lia r is perhaps beyond help.
The daf malady is never so hideous as when it crops out in the form of mob rule. Blind passion warps the judgment and preventsit from seeing two sides of the ma tter under consideration. Human life and personal rights should not be sacrifice d upon the altar of impulsive hatred. Letthese faults be cured by taking the restraining steps in the begining of thei r appearance. Do not be a daf.
CHAPTER 10: PRESUPPOSITIONS NLP studies and provides some presuppositions which can become a very valuable t ool since they can be applied in all areas of life. Presuppositions, generally s peaking, are beliefs which we have and which guide us through our actions. We al l have some personal presuppositions which model the view we have of the world a s well as the way we act and react in it. NLP handles and provides a list of presuppositions, which intend to help us unde rstanding the world and everything that surrounds us and improve that way our li fe quality. We can distinguish some main NLP presuppositions which can be descri bed as the most important and helpful ones. We will describe them in the next pa ragraphs. One first main NLP presupposition says that the meaning of a communication is the response you receive . What you say or communicate in any way to another person w ill depend on how that person understands it and how he reacts to it to give tha t communication its actual meaning. Depending on the person s personal map and the way he sees the world, the situation and yourself, what you intend to communica te to him can be differently understood. There is no failure, there is only feedback . Anything you do and the outcome you r eceive from it is positive. Even if you don t receive the response or outcome you wished, that still is good since you can learn from it. Any outcome you receive from your actions should be taken as feedback. One of the most important and known NLP presuppositions is the map is not the ter ritory . The way things are represented is not the same than things themselves. We all have our own map of the world which varies from the map of the others. That map, which is the way we see and represent things to ourselves, does not equal the world and the actual things; it just represents them to us in our personal w ay. We all have different maps and representations and not one of us holds the c omplete true and accuracy about what our map represents. Another important NLP presupposition says Everybody has the resources they might ever need . Whatever people may need to do anything depends on them; they already have what it takes to do it. Any change or achievement you may want to accomplis h can be done if you go for it in the right way. There is a positive intention behind every behavior . Every action we make always h as some positive intention in it. We never act without some good and positive re ason moving us to do so, even if it looks positive only to ourselves. It will al ways be a good motive, at least good according to our personal map, which makes us do the things we do. If what you are doing is not working, do it differently . That NLP presupposition r efers to the fact that many times, when we failure at something, we go for it ag
ain but in the same way than before. If we keep going the same way, we will keep receiving the same outcome. Therefore, when you fail at something, you should t ry again but in a different way. You should not give up, but find the right way to reach your goals. Another NLP presupposition says that if someone can do something, anyone can lear n it . Our brain works as a computer software and can be programmed by us. If some one is successful on what he does, that means he programmed himself in the right way, and everyone else can do the same. We can learn how someone programmed him self in order to achieve his goals and do it on ourselves. The most flexible person is the one who controls the outcome of an interaction . Th is means that the more flexible and adaptable to the different circumstances and people surrounding you in different environments, the more control you will hav e on the different situations. If you are conversing with someone, the more flex ible you are, the more positive responses and the more control on that situation you will have. You cannot fail to communicate . This NLP presupposition refers to the fact that we are always communicating, either we want it or not. We cannot avoid communicati ng, if we don t speak we are still communicating. Our silences mean something as w ell as our words do. Our bodies communicate as well as we do through our words. Even if we stayed still and without saying a word, that would be read by the oth ers as a signal of something.
CHAPTER 8: HYPNOSIS STATES AND STEPS When we are hypnotized, we do it by passing through different states and accompl ishing some steps. There are different states of hypnosis, each one with its own characteristics and depth. We can reach each one of the different states depend ing on which level of hypnosis we wish to reach. While you go accomplishing the different steps which lead you into the hypnosis, you go entering different hypnotic states and depths of trance. And once all th e hypnosis steps are accomplished and you are completely hypnotized, the depth o f your trance can still fluctuate and slightly change from one depth to another. The main hypnosis states can be identified as four: The hypnoidal or waking stat e, the lethargic state or light trance, the cataleptic trance or medium state an d the deep or somnambulistic state. Each one of them has characteristics of its own as well as a different depth from the one which precedes it and from the nex t one. The first hypnotic state is the one called and known whether as waking or as hyp noidal state. This state is the one which happens at the initial stage of the hy pnosis induction. It is a state in which the patient starts feeling relaxed and loose. We go into this state everyday when we are about to fall asleep or when w e just wake up. We are fully conscious during this stage, but we feel very relax ed and start loosing focus on what surrounds us. This stage is already considere d a hypnotic state, and some suggestions can be successfully employed in it. The lethargic or light state is the one that follows the hypnoidal one and is ch aracterized by being a light trance state in which the patient would feel lazy a nd sluggish. During this stage, the hypnotist could notice on his patient eyelid s some flickering as well as movements of the eyeballs under them. This can be u
sed as means of recognizing when the patient enters this lethargic state, since it shows him to be in a deeper level of hypnotic trance than the hypnoidal one. The next state is the cataleptic trance, also known as medium state. This state follows the lethargic one and it is where the patient looses focus on what happe ns around him and starts feeling disconnected from the environment in which he i s. From this stage on, the patient memories of what has happened after he comes back into the natural awake state will be somehow diffuse and misty. During this state, the patient easily responds to the hypnotist s voice and suggestions, and although the hypnotized person always has some level of control of himself, on t his stage the hypnotist will have a strong influence on him. This is the ideal h ypnotic state for employing suggestions and applying therapies. During the medium or cataleptic trance is the state in which, per example, stage hypnotists can make the subject with whom they are working to make his body com pletely rigid as to be able to put them horizontally sustained by two chairs bac ks without falling or loosing the stone-like aspect. The last hypnotic stage which a patient can reach is the deep or somnambulistic state. When it comes to hypnotherapy, it is not good that the patient comes into this state, since he will not want to keep following suggestions or paying atte ntion to the hypnotist. People under this state are feeling extremely relaxed an d good and do not want to be distracted or kept away from it by the hypnotist s vo ice. Therefore, hypnotists should avoid that their patients enter this state, an d in case they do, they should awake them from it. There are also some main steps which are the most commonly followed in order to induce people into hypnosis. The first step would be a conversational and rappor t creation one which is done through talking and conversation until a pacing is followed by the therapist and the patient. Then, the hypnotic trance state start s being induced by the hypnotist and once its effects can be noticed, it will be taken into a deeper trance. After this is achieved, the hypnotist first applies an ego-strengthening therapy to his patient, and then the proper therapy is car ried. At this point, the suggestions are done as part of the therapy when they a re needed. And at last, the patient is awaken from the trance and taken back int o his natural conscious state.
LESSON SIXTEEN - ORIENTAL SECRETS CERTAIN HIGH CASTE societies in the Ear East conceived the idea that by persiste nt practice, the power of the eye as the source of magnetism could be developed to a degree that made it a weapon greatly to be feared. We are not seeking that end, as we do not think we live in anage when fear should rule mankind. But ther e are other reasons why the excessive and unusual power of the human eye should be developed, and these have been fully statedin the two preceding lessons. Behi nd these reasons there exists still another which has been touched upon in a pas t lesson and which will be further stated as we proceed; that of the collective generating of the latent magnetism of the body, which can be effected by a numbe r of processes. The eye has been described by scientists as a small-sized volcano; in most cases latent, quiet, sleeping in its embers, but the center of the most intensely hea ted zone, in all Nature, ready to glow when aroused. What is known as the Oriental Practice is not by any means a newmethod. It has h ad uses in other departments, notably in developing a wonderful memory, and in s timulating thought, creating fertility of ideas, building inventive powers and a
voidingmental breakdown. None of these purposes will be insisted upon in these l essons, although they will follow naturally. The trouble with the minds of unsuc cessful people is that they are not alert in a way that wins results. Most of th em are sluggish except in pursuit of the needs of the Four Appetites which gener ally rule mankind. This kind of mental alertness results in placing them under t he sway of craftier minds. The field of human activities in other directions is almost unlimited, and in them the powers of mental alertness and keenness are ab sent. This explains why most lives are failures. In the Oriental Practice as it was employed in the Far East, the results hardly warranted the time devoted to it had these people had other lines of usefulness in the world. They were not educated except in religious theories. They were not engaged in anything really worth while in life. Of course this gave them time f or their practice; and led them into methods of concentration that, if their cla ims were to be believed, gave them knowledge of some of the mysteries of other p owers of a superhuman nature. If such claims were in fact true, there was nothin g gained by what they acquired. We are in this world primarily to live the life that is thrust upon us. No normal human being is a hermit; hence our duty lies far and wide among mankin d. The more people we meet the better it is for us. Interests are interwoven eve rywhere. Duties involve home and the social relations, as well as business, prof essional and productive activities; and the practice indulged in by other people s who are not so interbound in their duties, does not help us except in the very limited use we make of it. But any natural and highly beneficial practice that will stimulate the brain int o its best uses, and start a new line of habits tending to establish great menta l keenness and alertness, will at the same time develop collectively the latent power of magnetism where now it is diffused in the body. Thus the Oriental Pract ice, kept within such limits, serves a double purpose: 1. It produces, so far as its influence reaches, what is called the Magnetic Eye . 2. It creates collectively a fund of magnetism from the diffused magnetism of th e body. Its direct result in accomplishing these two ends is found in developing the hab it as a natural gift of separating details from masses, following the plan set f orth in the two preceding lessons;and basedon the two following accepted facts: 1. Persons who do not possess as a natural gift the power of separating details from masses are never mentally magnetic. 2. Persons who do possess this power as a habit, and thereby as a natural gift, are exceedingly magnetic mentally, and become more so as they put this power int o daily and practical use in dealing with other persons. The method now to be pursued is what is called cumulative. A process is cumulative, at least in art and particularly in this practice, that begins with the least unit, adds one at a time, and so goes on, always beginnin g at one. No other plan succeeds in this branch of the training. But few readers will understand what is meant by always beginning with one, or the first unit, or any one unit whether the same is the first or not.
Take a step to an open door leading to an adjoining room; give one quick glance at the contents of that room; then withdraw. While out of the range of vision of those contents, mention one article that is in the room. This is the first unit . The same article may or may not be included in the next glance. Go again to th e door, look into the room, and withdraw, mentioning two articles in the room. R epeat by taking a third glance, which must be as quickly done as the eye can loo k. Again repeat by taking a fourth glance, always going out of sight of the room , and name aloud the four articles that are seen in the fraction of a second. Tr y now to name five articles that are seen at a fifth glance after retiring from the sight of the contents. Then six, and so on until you are not able to add any more. What is meant by cumulative will now be explained. After reaching your limit in the number of articles that can be seen in a fracti on of a second, rest for any length of time that you may choose. Progress and de velopment take place during periods of rest, but following periods of activity o f the mind. When you feel again an interest in resuming the practice, tart with one unit; no t with the number following where you left off. There are two kinds of mistakes that you can make at this stage. 1. The first mistake is to try to see how many articles you can take in at a gla nce, instead of beginning with one, and adding one at each trial. 2. The second mistake is in not going back over the same ground after taking a r est. A room in an ordinary house would not contain enough articles to reach a real te st. The mind by the cumulative process will soon be able to include from fifty t o one hundred items in less than one second of time. Women train themselves to s ee in one very brief look everything that another woman has on at Easter time, m eaning everything that is visible. In the present style of dress the number of a rticles is limited compared with those of a generation ago. We once heard a woma n witness in court describe an occurrence in which a well-dressed woman particip ated; and on being asked to tell what she saw, enumerated twenty-five items worn by the other woman, although she declared that she was passing at the time and did not stop to see all that was happening. She first noted what a well-dressed person of her sex was wearing, and then lost interest in the other matters. This method of seeing details in mass is of very limited benefit unless it can b e made to grow by the cumulative plan. The Chinese employ the shop-window system, but do not make it cumulative except in the early stages of the training. The plan is to walk along the street past a shop window and to note only one item at first. Then they walk past the window again, and note two items. Then three; four, etc., and by actual test it was pro ved that the experimenter, in less than one second of time, could see more than five hundred details and could describe them accurately. Claims have been made t hat one person reached more than five thousand items. We are willing to stop at a much smaller number; although what the human brain can be trained to do is unb elievable until known. The principle involved in the method is all that interests us. It requires the growing use of the mind as the agent of separating details in th e human face, and of reading what is behind those details in the mind; and for t he purpose of highly developing this power, the Oriental Practice is exceptional ly valuable.
As personal magnetism is power, first over self, then over all human beings with whom you come in contact, it must follow that the ability to know what is in th e mind and purposes of other persons, is one of the most valuable and important adjuncts to this power.
Oriental Methods in Hypnotism, Telepathy, Concentration, Magnetic Healing, Magic and Wonders of the Orient BRANCH SIX of the Elmer E. Knowles System of PERSONAL INFLUENCE and HEALING From the beginning of civilisation, the Orient has always been regarded as the h ead and front of what we may for want of a more comprehensive term call magic an d mysticism. For this eminence, she is indebted to the reports of the wonders wo rked by Eastern occultists, reports which have been accompanied by accumulated e vidence, too convincing to be ignored. The Magic of the East the devotees of which are to a great extent members of the Hindu caste is not a product of the professional illusionist. Rather is it a ma nifestation of the marvellous pent-up forces, inherent in all of us. All the phenomena of hypnotism, telepathy, clairvoyance, magnetic Healing, etc. etc. seem to have been well-known and to have been currently practised among the Hindus many thousands of years before our present Era, and it is not surprising , therefore, that the most accomplished adepts in the occult arts are to be foun d in India. The powers which these adepts are reported to possess seem well-nigh incredible. Thousands of earnest investigators, travelling in the East, have gone, in a sce ptical mood, to witness these uncanny experiments. Their scepticism has been dis pelled and they have gone away mystified and puzzled, out believing. It. is common knowledge that those who are in possession of a complete knowledge of Eastern magic, have been able, by look or word, to restrain ferocious tigers and other wild beasts of the forest from attacking human beings, but they are a ble to do more, for they have exercised their Will-Power upon their subjects at immense distances, even thousands of miles. My students, who study this Course conscientiously, will recognise that it is a successful attempt to bridge over the great gulf, which separates the mental fro m the purely material. Elusive though these doctrines may be, they are nevertheless tangible facts, gle aned by the author from the storehouse of the East only after long and patient i nvestigation and study. There is nothing supernatural in these experiments, whic h depend for their successful execution on the trained exercise of the Human Wil l and on the Will only. Through the Power of Concentration, the student is taugh t to play on chords to borrow a metaphor from music which are beyond the reach o f the uninitiated. No one can deny that we live in daily, hourly, contact with forces of a realm, w hich is imperceptible to our physical senses and in endeavouring to duplicate, a t will, these marvellous manifestations of the East, the student must give full
and unfettered play to all his psychic forces, for it is only in this way that s atisfying success can be achieved. It is, however, not my intention to superimpose any tuition of my own on the ver y clear exposition of the Eastern methods for which our thanks are due to the Hi ndoo Priest, Swami Ramayanda. The methods expounded are crystal-clear ; the lang uage used is such that none will experience difficulty in following the thought of the Master, so that the Student cannot fail to acquire at least some addition al inner force, through learning and applying these methods of the occult. As is very generally known, Eastern psychics have a repertory of at least sixty methods of inducing hypnosis, a few of which may be briefly "described as follow s :
Method No. 1. The operator rotates his right hand, fingers extended, before the subject's eyes, which gradually close in sleep. This method may be varied by mak ing downward passes as shown.
Method No. 2. The subject who is seated, is told to repeat monosyllables in a lo w voice, the operator simultaneously making passes before his eyes. This results in drowsiness followed by deep hypnosis.
Method No. 3. The operator places his right hand on. the subject's head and simu ltaneously makes passes over the spine of the medium who is seated in an erect p osition.
Method No. 4. By this method, the operator induces hypnosis by gazing downward i nto the subject's eyes, at the same time, issuing suitable suggestions, either v erbally or mentally.
Method No. 5. A book is handed to the subject with the request to read and spell every word in it. Hypnosis usually follows before he has read a page.
Method No. 6. The operator strikes a metal cup with an iron, rod and informs the subject that she will fall asleep at the hundredth stroke.
Method No. 7. The subject's eyes being closed, the operator rests his index-fing er lightly on the lids, the remaining fingers reposing on the forehead and issue s appropriate hypnotic suggestions.
Method No. 8. The operator makes passes over a glass of pure water within sight of the subject and tells her that on. drinking it, she will fall asleep. After s he has drunken, deep hypnosis soon follows.
Method No. 9. The subject gazes intently into the reflexion, of her own eyes in a mirror held at a distance of about ten inches, the operator making suitable su ggestions to facilitate the induction of hypnosis.
Method No. 10. One of the most effective Indian methods for inducing hypnosis is for the operator and subject to stare into each other's eyes until the subject becomes hypnotised.
Method No. 11. The operator places the back of the fingers of both hands on the subject's forehead, which he presses lightly, telling the subject that the finge rs will become so heavy that the subject will be obliged to close his eyes.
Method No. 12. The subject having closed her eyes, concentrates on sleep, during which the operator makes appropriate passes. Coupled with suitable suggestions, this method will gradually induce hypnosis.
TELEPATHY. LESSON 55. The sending and receiving of thought messages in the form of words or pictures w ithout the assistance of the five senses is called Telepathy. Thought passes fro m mind to mind through the great ethereal ocean of communication between place t o place. It is an electrical movement originating in the brain or gray matter an d vibrating the ether. Thought is not only a dynamic force but is a real thing a s any other material object. We cannot smell or taste thought, as we do not smel l or taste the pure air. Thought sends out vibrations as light and heat do, but they are of a higher intensity. The chief usefulness of this science is that, ho wever the distance may be, it in no way interferes either in projecting or recei ving thoughts. You must not hurry over the practice, nor be eager enough to be a master of both time and space within a day. It is only practice that makes man perfect. When just once you have taken the study of this wonderful and interesti ng science you will never be satisfied to leave it alone, until you have become a perfect master of it. Of course there are people who can more easily project a nd receive thoughts than average men, but this can be attained by everyone who i s willing to try it. So thought waves can be directed as well as received if suf ficiently practiced. Easy tests should at first be tried and gradually worked up to more difficult te sts. The secret of success is earnest expectation. If you fail in the beginning do not be discouraged, but keep at it until you get good results and work smooth ly. A proper training with the following exercises will make you an expert in Te lepathy and will develop in yourself a confidence and aid you in acquiring the k nack of sending out thought messages. You should do this for the sake of practic e, and practice alone, and not merely for your amusement, and never for the amus ement of your friends. You should never trifle with the mighty forces or exhibit them to satisfy the vulgar curiosity of others. When you have grasped the real significance of the law of mental control you will have no desire to parade your knowledge. On the other hand, you should keep continuously practicing with the
firm understanding that you are paving a way to a higher use of your growing pow er. This branch requires the aid of a friend, and it would be advantageous if he is one with whom you have practiced the exercises in Muscle Reading, or better if h e himself is a practitioner of the science itself. As the practice requires a Pr ojector as well as a Receiver, you may take whatever position you please, as suc cess in either of them is gratifying. No doubt the position of the Receiver is a difficult one, requiring great tact and patience, so we give you instructions a ssuming that you take the position of a Receiver. Before taking any other tests please practice the following exercises, as they would show you what Thought can do. LESSON 56. When you go down a street, direct your attention upon some person walking just a head of you within a distance of 10 feet or more and "will" firmly that he shall turn his head and look around in your direction. Your gaze should be focussed a t the back of his neck just at the base of the brain. After a little practice yo u will get the required knack and you will be surprised at your success. Women a re more susceptible to this mental influence than men. You may as well multiply the exercise by your own ingenuity and practice thoroughly. LESSON 57. Take a person who is sitting in an opposite row, not directly opposite to your p osition but a little towards the right or the left. Look direct opposite to you, so that if the person turns around he may not see that you are looking at him, and look at him through the corners of the eye. Think firmly that he will turn i n the direction you are sitting and in a short time towards yourself; then direc t the magnetic gaze in his face. It will produce a good effect. LESSON 58. Just when you pass in the roads turn your look towards any person, either going before you or approaching you; will firmly that he will turn either to the right or left and you will find that he unconsciously acts to your orders. If these e xercises are well practiced you may perform wonderful feats. Now to our regular work of a Receiver. As instructed above you must have a lot o f patience. Both of you, you and your friend, must proceed with a firm determina tion to succeed in your efforts. Confidence is the greatest factor to be conside red. LESSON 59. Have your friend take a seat in one end of a room and seat yourself in the other end. If you do not chance to have any screen or obstruction, etc., between you, have your eyes blindfolded. Let your friend take any article and look at it fir mly; hold his attention to it; think that you will understand what it is. It is better if he looks at the article through a funnel or a tube made of paper (wide at one end and narrow at the other), as his attention will not then be drawn to wards any other thing. In the beginning it would be better if you have many pers ons to look at the object through the tubes and all of them think that you will know what it is. After a short practice you may dispense with the services of al l except your friend. This experiment must be tried with various objects. During the trials you must keep yourself in a perfectly relaxed state, ready to receiv e any impression that may come to you. You must in no way guess or conjecture th e object. Your conjectures will mislead you a great deal and baffle your improve ment. Ten minutes is sufficient for a single object. If you do not receive any i
mpression, desist from practice that day. Do not verify your impressions at once . Have them all written. At the close of the experiments verify them, and some m ay prove to be right and some wrong. Do not grow disgusted. You cannot master th is wonderful power in an hour. Patiently proceed with the exercises day by day, and in course of time you will be able to decipher all impressions very accurate ly. LESSON 60. Now ask your friends to think of a number, preferably below ten in the beginning , and then increase the digits. It would be better if they have it written on a piece of paper and proceed as above. After a short practice you will be able to give out very accurately the numbers thought of. LESSON 61. Let your friends think that you will do a certain action say that you will enter i nto a room and go towards a table and take a book that is kept on it and bring i t to the place they are. Blindfold your eyes and let one of your friends lead yo u into the room and leave you there. Let them all firmly think that you must pro ceed step by step. They must all be looking at you, and if you find anything in your way or go towards anything that may impede your progress they must warn you . Or even if you are wrong say, swerve towards any wrong direction or go beyond th e fixed place they must all firmly think that you are wrong. You must very cautiou sly and slowly proceed step by step and thus always wait for the impressions you may receive. When you have approached the table they must firmly will that you must stretch your hand, lower it, or raise it, as required, and take hold of the object. (Thus after every action your friends must will firmly of the subsequen t action. After you have well succeeded proceed to the following. LESSON 62. Now take one selected friend and proceed with this exercise. It would be better if you often change the Projector, as it would facilitate to receive various imp ressions that may vary in their intensity. You must not confine yourself to only one friend. Concentrate your mind on a friend who is at a distance and think th at he will write to you on a certain date. He will surely do so. It would be bet ter in the beginning if you take someone with whom you are in correspondence. Th en will that he will write on a certain definite subject. When you have attained satisfactory progress, try this with persons whom you know but with whom you ha ve no correspondence. LESSON 63. How to Send Out a Telepathic Message to Your Friend at a Distance. Suppose you wis h to intimate your friend at a distance a thought message, you should write out the message on a sheet of white paper and then intently look upon the suggestion s. To assist you in concentrating your vision it is advisable to have a simple i nstrument constructed on a large sheet of paper. Take a large sheet of paper and roll it in the form of a tunnel, 2 feet long and 4 inches in diameter, broad at one end and narrow at the other. Now place the paper with the message before yo u upon a table. Sit near it in a chair and hold the funnel (broad end) to your e yes. This is done merely for the purpose of shutting from your view the surround ing objects and to assist you in the concentration of your vision upon the messa ge. By looking at it constantly you will see the message growing dim. and indist inct. But do not allow such a thing to take place; by moving the pupils of the e ye to and fro within the range of the paper you can avoid such. In this experime nt the eye should not be allowed to grow fatigued. In case it shows any such fat igue, you should wink your eyes as often as possible. If you practice this exerc ise daily with previous notice to your friend, regarding the time of exercise, h
e will surely record very correctly your message. By the aid of Telepathy people even at a distance of 500 to 1,000 miles can be i nfluenced without any trouble whatever. Suppose you wish to have an interview wi th a stanger and to interest him in your plans and enterprises, you may influenc e him by the method already explained. To do this it will be better to go into a quiet room and either lie or sit down in an easy-chair and entirely relax your muscles and keep yourself in a state of passivity and also shut out all disturbi ng thoughts and think intently but calmly of the person whom you wish to influen ce. The eyes should be closed and the effort must be calm and steady and you may get a mental image of the person. If you have never seen the person before, mak e the figure mentally without any distinct features. When this stage is attained , repeat mentally what you wish to do and imagine him doing as you wish. Your th ought waves will reach your man with the greater force and do the needful. This requires a great practice.
Hindu and Oriental Methods by Swami Ramayanda The hypnotic powers of the Indian Yogis are described as absolutely marvellous. Thus they are said to place live charcoal in the hands of the hypnotised subject without burning the flesh. Or the operator, after hypnotising the subject, take s a bright-bladed knife and flourishes it before the eyes of the spectators, who se vision is thereby hypnotised, so that they collectively imagine that they see him plunge the blade into the bosom of the subject, who appears to be covered w ith blood. A fluid may be made to assume all the characteristics of a solid, and vice versa, and water may seemingly be changed into milk. This last-mentioned f eat naturally recalls the account in the New Testament of the changing of water into wine at the marriage in Cana of Galilee. But still more astounding than these things, if possible, are the instances of l evitation attributed to the Indian fakirs. By levitation is, of course, meant th e raising of heavy bodies in the air, without any physical means of support. The re is levitation at the instance of an operator and levitation induced by auto-s uggestion. In the first case, the subject extends himself on his back and is put to sleep. The operator then wills energetically that a large volume of air shall enter int o all parts of the subject's body, so that it may become lighter than air. A tre mendous will-power is required to accomplish this apparent miracle. If the stude nt intends to levitate himself, the procedure will be somewhat similar, except t hat the determination must be formed in his own mind, which will need to be full of faith. It is claimed that the Indian fakirs are able to traverse great distances by mea ns of auto-levitation. In order to acquire this wonderful power, the student mus t, first of all, learn to breathe in a particular way, as follows : In the morni ng, fasting, he closes his right nostril with the finger, and draws in the air s lowly through the left nostril until he has mentally counted sixteen. He then cl oses both nostrils and retains the air in his lungs while he counts sixty-four. The air is then slowly exhaled through the right nostril, counting thirty-two. T his exercise is known as " Pranaquama " (control of breath) and the student is r ecommended to repeat it by degrees up to ten, fifteen, or even a hundred times p er day, for at least six months. It is said to greatly improve the digestion, re
nder the body light and the mind calm. HOW TO STRENGTHEN THE WILL-POWER, A HINDU METHOD. As the tremendous hypnotic effects produced by the Hindu are entirely due to hig hly-developed will-power, it is important to know how that power may be most ful ly acquired. The true nature of will-power is not generally understood, even by students of the occult sciences. Obstinacy is not necessarily a sign of a strong will. Ignorant persons, too, may have a stronger will than the highly educated. A really strong will-power means self-control at all times, no matter what the provocation. Nervous and chronically ill-tempered people are usually weak-willed . Sudden and brief anger, however, followed by equally sudden calm, is rather an indication of strong willpower. Whoever cannot control himself will not be able to control others. The Yogis have various exercises for developing the will-pow er, as thus : YOGI EXERCISE No 1 The student retires to a darkened chamber and fixes his mind intently upon one s ubject, to the exclusion of all else, and for as long a period as possible. This will be found difficult at first, but it becomes easier by constant practice. T his exercise must be repeated five successive nights for one hour on each occasi on. YOGI EXERCISE No. 2 At night when the sky is clear, the student will concentrate his attention upon the stars and count as many of them as he possibly can. YOGI EXERCISE No. 3 Go to the seashore, or to any other place where there is a surface of smooth and preferably damp sand. Write or draw upon the sand with a stick or the forefinge r, and concentrate intently upon what you are doing. This exercise to last for o ne hour each day. YOGI EXERCISE No. 4 Take twelve marbles, pebbles, nuts or similar objects, and hold them in the left hand. Now pick up one with the left and hold it out at arm's length. Comtemplat e it fixedly, and exclude all other thoughts, for, at least, one minute. Then le t the object fall into the palm of the right hand, and proceed in the same manne r with the other eleven, repeating the process as often as necessary to occupy y ou for one hour Practise this every day YOGI EXERCISE No. 5 Let your mind be wholly concentrated upon the personality of some one at a dista nce, and will powerfully and intensely that person shall write to you upon a cer tain subject Experiment first in regard to those with whom you have already exch anged letters. When you have succeeded in obtaining a written communication from them, try other people who have rarely, if ever, sent you a letter. In proporti on as you succeed and increase the difficulty of the tests, so shall your will-p ower be strengthened. One of ng. If there ay not
the above Exercises should be practised each day, preferably in the eveni the repetition of the same one becomes monotonous, then take another, but will be no monotony to one whose will-power is completely developed. It m be necessary to practise all the five exercises.
HINDOO CURATIVE HYPNOTISM Although hypnotism for exhibition purposes is mostly practised only by the lower orders among the Hindoos, the application of the science to the cure of disease is widely cultivated by members of the higher ranks, and most successfully. The majority of the public performers do not pay so much attention to this branch. The value of Hindoo hypnotic therapeutics is shown by the fact that a. great man y diseases, more or less prevalent in other countries, are comparatively rare in India, while more people of eighty or ninety years of age may be found there th an anywhere else These favourable hygienic conditions are ascribed by the Yogis and their disciples to the practice of almost pure vegetarianism, a food regime which is particularly suitable to the needs of those who seek the full developme nt of their psychic powers. The great Yogi mental-healers are often so from father to son, and, as they and their forebears have, forages, practised the art of Concentration, learning it a s little children and cultivating it throughout Life, it is perhaps not surprisi ng that they should become such marvellous adepts in this particular domain. In the absence of hereditary predisposition, therefore, it is all the more necessar y for European or American hypnotists to seek adequate tuition under the most ac complished masters. For this reason we have set apart a special section of our C omplete System for the elucidation of the Hindoo methods. In the first place whoever would school and discipline himself by Hindu methods to acquire and apply Yogi therapeutics, must train himself to renounce meat and to live upon a purely vegetarian diet. Not only with regard to hypnotism, but in all other matters, it is unquestionably easier for those who adhere to a fruit and vegetable diet to devote their minds to the study of any given subject than it is for the carnivorous section of humanity, whose members have been called by the Hindoos " corpse-eaters ". The student is recommended to set apart from one to two hours per day for the st udy of the scientific development of will-power. He will work regularly and pers istently, with a consistence, energy and determination that nothing can daunt, t o send out his mind in one mighty, psychic exhalation to the person whom he wish es to influence He will talk to that person, " not as the scribes talk " , but w ith a sense of power and authority. He will issue his suggestions arrestingly, c ompellingly And the Yogi teacher lays it down as an everlasting verity that if y ou have the true faith and determination and persistence, if you put your whole soul into the business, you shall be able to project your personality, your thou ghts, your desires, into the receptive mind of any other human being, though he be at the most distant spot in the world and a mighty waste of angry waters roll between. Furthermore, it is written that when the mind returns to the body whence it was sent forth, " it will bring with it everything that is desired, often retaining occurrences which have happened, almost simultaneously, in all parts of the worl d. Wonderful though this may seem to the average person, it is something that ca n be developed in everyone where patience and determination exist. It is claimed that by means of Hindoo Hypnotism, the average man or woman can accomplish wond ers in a few months' time . One writer mentions students who were able to cure t he worst diseases in but a few treatments by the use of the Will alone When the student' s Will has been raised to the utmost degree of psychic powers, mental suggestions will be found to operate more effectively than spoken ones, and the student should carry a conversation in his own mind, exhaling his entire soul into the exhortation and command : " Get Well " A YOGI CURE FOR HEADACHE
The patient will lie with his face downward, resting his head on his arms. His e yes will be closed and his muscles as much relaxed and passive as possible . The East being the birth-place of all psychic knowledge, all relaxation and passivi ty instructions, such as given in this Complete System, are based on Yogi method s of mind-training, and, as such, can be unhesitatingly recommended. The operato r then places his right hand at the base of the patient's brain, and fixedly con templates his head. He sees into the brain, as it were, and observes all its wor kings, determining, by a resistless effort of his Will, that the headache shall be driven out. He will say : " I can rule your brain; it shall respond to my hea lth-giving exhortations. Your body shall be freed from pain , you are now quite well ; you are freed from your headache, " and so on, continuing similar curativ e suggestions during a quarter of an hour. NASAL CATARRH, DEAFNESS AND EAR AILMENTS The patient will place a finger in each ear, while the operator puts his left th umb on the patient's nose between the eyes, and his right hand on the patient's head. Energetic volition must now be exercised on the following points The disap pearance of all catarrhal trouble, diseased tissues to be replaced by sound ones ; the deafness to cease, general improvement in health, etc., etc. HOW THE YOGIS CURE RHEUMATISM Here the operator, standing with his left hand on the top of the patient's head and his right hand on the body affected, will look the patient squarely in the f ace and throw all his volition into the following : " All morbid conditions shal l disappear from out of your body ; the uric acid in your blood must be expelled and will be expelled. The swellings, the aches and the pains shall continue no longer; you will be at ease." This treatment lasts ten minutes or more The patie nt is recommended to drink at least two quarts of water per day, while damp sand should be placed on the painful parts at night and kept there by means of light bandages until morning when fresh sand should be applied In some countries, how ever the operator must couch his recommendation as to drinking water in diplomat ic terms, so as not to infringe the law relating to persons who falsely pretend to be medical practitioners. HINDUS AND LUNG AILMENTS The patient being stretched on his back, the operator passes his right hand over the lungs, while the fingers of the left hand gently tap the patient's forehead . Each time the fingers touch the forehead, a mental suggestion is projected wit h power and determination, thus : " Your lungs shall be freed from all morbid co nditions; you will breathe freely; there will neither be cough or expectoration. You will soon be strong and well. " These and similar exhortations should be me ntally addressed to the patient for fifteen minutes. In conjunction with this hypnotic treatment, he may be induced to take suitable gymnastic exercise for fifteen minutes in the open-air twice a day, also to devo te proper attention to simple breathing exercises. The muscles of the arms are t o be exercised and the chest developed as much as possible It is considered that the patient should spend at least eight hours in the open-air, and walk not les s than five miles per day, beginning with one mile and increasing gradually each day. He must also eat good substantial food, and drink at least two quarts of w ater daily At night he should be well-covered sleeping in a room that is thoroug hly ventilated, but where the air cannot pass direct over the patient's face. Th e patient ought to derive much benefit from sleeping in a tent.
STOMACH TROUBLES A HINDU CURE The patient lies on his back, his eyes closed and the operator places his left h and at the pit of the patient's stomach, meanwhile making passes over the patien t's head without touching it He will then mentally suggestionize the organs as f ollows : "Your stomach is now much stronger. Morbid conditions are disappearing, and healthy organs will reign in their stead; your secretions will become quite normal." The operator is advised to act thus for fifteen minutes, gazing intent ly the while at the patient's right temple. Similar methods, naturally with corresponding changes in the suggestions so as t o render them applicable to the illness which it is desired to treat are success fully used in cases of Kidney Trouble Heart aliments and in afflictions of the B ladder or Bowel. HINDU CLAIRVOYANCE The operator having put the patient to sleep by one of the Hindu methods already described, addresses him in a low, droning tone substantially as follows; "Ever y muscle in your body is slackening; you are falling into an absolutely passive state." When this has been thoroughly impressed upon the patient's mind, the hyp notist continues : "Whatever I say to you, will sink into your brain and form pa rt of it; your brain is passive and receptive." He then says "Your power of visi on is just as good when you have your eyes closed as when they are open; in fact , it is much better because you can see what is happening at a great distance, a nd you can describe everything to me just as though you were present". Having in stilled these suggestions into the subject's mind, the Yogi prompts him as to th e appearance of a given place to which he is to project his thought-body. At fir st, the subject is asked to relate what he sees at places relatively near then h is spirit is sent gradually further afield, until finally he will see and reprod uce scenes enacted on the other side of the globe Three experiments of this kind , lasting half-an-hour each, may be made every day. Generally, the operator will hold the subject's hand and gaze intently at his forehead, throughout the entir e process The suggestions are given in an insistent, determined manner, after a number of mental promptings to the same effect, ON LOOKING PEOPLE IN THE FACE The Yogis have an important recommendation on this subject. On being introduced to a person, you are to be careful to look at him or her directly between the ey ebrows, and continue to do so while shaking hands. The student must, at the some time, lean forward two or three inches towards the new acquaintance, the right f oot being about twelve inches in advance of the left one. A dropping of the eyelids or a downward-look shows that the person has been influenced by your person al magnetism. He or she must not be allowed to look you "out of countenance" . The theory (controverted by some other authorities) is that, if you look at a ma n between the eyes, it appears to him that you are looking directly into the eye s and we are assured that, in this way, it is much easier to appraise a person's character than otherwise. LEVITATION This remarkable process by which a Yogi performs the extraordinary feat of raisi ng his body by will-power and keeping it suspended in the air, without any visib le means of support, is termed 'Levitation". Both in India and Tibet "levitation " instances are not uncommon, and strange as this defiance of the "law of gravit ation", as the Occidentals call it, may seem, the following description (quoted from the "Tatwabadhini Patrika") of a typical instance, should dispel any doubts , which may arise in the minds of the unitiated:- "A few years ago, a Deccan Yog
i named Sishal, was seen in Madras to raise his "Asana" or seat, up into the air . His whole body, seated in air, only his right hand lightly touched a deer-skin rolled up in the form of a tube and attached to a brazen rod which was firmly s tuck on a wooden board resting on four legs. In this position, the Yogi used to perform his "Japa" (mystical meditation) with his eyes half-shut. At the time of his ascending to the aerial position, and also when he descended from it, his d isciples used to cover him with a blanket". When it is remembered that the repet ition of his mystical incantations was continued for sometimes two or three hour s at a stretch, during which time his body remained raised from the ground, the astounding nature of the performance is apparent. HYPNOTIC POWER OVER REPTILES AND WILD ANIMALS The Westen traveller who explores the great forests of India, the thick wilderne ss bordering the Himalayas, the lonely regions north of Kashmir, or the impenetr able jungles along the Malabar Coast, is armed to the teeth, and is usually esco rted by a small army of natives, carrying a number of repeating-rifles, who act as guides, beaters, outpost men, etc. etc. What a contrast this so-called "Child of Civilisation" is to the Indian adepts who inhabit these isolated, man-forsak en regions. Rifleless, without followers in fact alone they brave a multitude of dangers, thanks to the power they exercise over wild beasts and reptiles. Maste rs of the secret powers of the human mind and will, they are able, single-handed and unarmed, to drive away the most ferocious beasts of the jungle by a mere gl ance, a word of command, or a wave of the hand. The python, about to strike, rec oils; the tiger, about to spring, slinks away trembling and cowed by the fakir's look. THE "BACK TO LIFE" MIRACLE We have Sir Claude Wade's evidence that he was at the Court of Runjeet Singh when a Fakir was buried alive for six weeks. The event happened in Lahore and Sir Claude was present when the fakir was disinterred and restored to a stat e of perfect vitality. The spot in which the man had been buried was a square bu ilding, in the middle of one of the gardens, belonging to the Lahore Palace, wit h an open verandah all round, and an enclosed room in the centre. On arriving th ere, Runjeet Singh asked Sir Claude to assist him in examining the building to s atisfy himself that it was closed as he had left it. After the examination, whic h was perfectly satisfactory, the door of the dark room was thrown open, and Run jeet Singh and Sir Claude entered it in company with a servant of the Fakir. A l ight having been brought, they descended about three feet below the floor of the room into a well, where a wooden box, about four feet long by three broad, with a sloping roof, contained the Fakir. On opening the box, which was padlocked an d sealed, they saw an upright figure, enclosed in a bag of white linen, which wa s fastened by a string over the head. The servant put his arms into the box, too k the figure out, and, closing the door, set it with its back against it. Sir Cl aude and Runjeet Singh then descended into the cell, which was so small that the y had to sit in front of the body and touch it with their hands and knees. Its l egs and arms were shrivelled and stiff, the face full, the head reclining on the shoulder like that of a corpse. A medical man who was present could discover no pulsation, but there was, however, a heat about the region of the brain. The se rvant then began to bathe the body with warm water, and gradually relaxed the ar ms and legs, a process in which Runjeet Singh and Sir Claude assisted. A hot whe aten cake was then placed on the top of the head and twice or thrice renewed. Th e wax and cotton, which had filled up the nose and ears, was taken out, and afte r great exertion, a knife was forced between the clenched teeth. The eyelids wer e rubbed with clarified butter till they opened and the eyes appeared motionless and glazed. After the third application of wheaten cake, the body was violently
convulsed; the nostrils became inflated and respiration ensued. The servant the n put some butter on the tongue, and made the Fakir swallow it. After a few minu tes, the eyeballs became dilated and resumed their natural colour, and the recov ered man, recognising Runjeet Singh, asked in a faint, hollow volice : " Do you believe me now " ? THE BOY, THE SWORD AND THE BASKET Another striking example of the powers of hypnotic suggestion exercised on the m ultitude is what as known as " The Boy, Sword and Basket " feat. The spectators are gathered by the beating of a small drum, and the movement of the arms and ge neral preparations are much the same as in the Rope Experiment. The feat itself is as follows : The Fakir, having gained complete control over those around, ins tructs the boy to enter a basket, which is only just large enough to hold him. H aving secured the lid tightly, the Fakir then takes hold of a sharp, double-edge d sword (which has previously been handed round for inspection) and, in full vie w of the crowd, runs it right through the basket in all possible directions, the point of the sword at each thrust protruding on the opposite side. After about a dozen such stabs he opens the basket, from which the boy emerges without so mu ch as a scratch. This feat must not be confused with a juggler's trick. It is ac complished solely by virtue of the Sage's mental control over the onlookers. The accuracy of the above description of this feat has been conclusively proved by photographic record. THE GREAT DEMATERIALISATION EXPERIMENT Beyond stating that by a thorough mastery of mind over matter the true Yogi is a ble to refute the Western conception of physical laws, I shall not attempt to ex plain the mystery of dematerialisation, but the following narrative will neverth eless prove interesting : Dadi Masra was a recluse, living in a lonely mountain cave one hundred miles from the nearest hamlet. Great were his powers, and muchsought-after his advice. One day a Western traveller, having heard of his fame, set out to consult the Sage upon a matter of importance. Arriving after many har dships and a tedious journey at the Adept's mountain retreat, the unenlightened one was astonished to find the entrance to the cave completely blocked by a mass ive boulder which must have weighed many tons, although, as a matter of fact, he had observed from an opposite mountain ridge, the Fakir leaving, entering, re-l eaving, re-entering, the cave. Disappointed, worried and perplexed, he sat down opposite the boulder, determined to wait for the Adept's appearance. After a lap se of twenty minutes, a strange, shadowy substance caught his vision. It seemed to proceed from the centre of the boulder. Gradually this nebulous mass assumed the outlines and shape of the Fakir himself, who, with a slow, majestic step, ap proached the traveller, saying : " Well, my son, what have you come to consult m e about ? " Without waiting for a reply, the Yogi waved his hand, motioning the traveller towards the cave, and behold, the boulder, which, a moment before had rendered the entrance impassable, had vanished as if by magic. The traveller was too dumbfounded to consult the Fakir upon the original cause of his journey. Th is did not matter, however, for no sooner had they entered than, seating himself on the ground, the Seer said : " Sit down, my son, I know what is on your mind. Let me enter the ethereal plane, seek, and then give you counsel. " With these words the adept closed his eyes and became, to all appearances, lifeless. The sa me shadowy form of the Fakir again emerged this time from the Adept's material b ody, around which it moved thirteen times, describing a slightly larger circle a s it proceeded. It finally disappeared, to return to quote the traveller's words : " after what seemed to be an age " and, performing the same mystic gyrations, was absorbed by the Adept's material self. Slowly the deathlike features of the
Fakir resumed their normal appearance and, after an almost imperceptible quiver ing of the eyelids, and speaking in a low, solemn tone, he gave the wanderer the much-desired advice. During the entire proceeding, the cave was filled with a s oft opaline light, backed by an inexplicable iridescence. THE ROPE FEAT The scene is a palm-shaded space resembling somewhat the Eastern marketplace. In the centre of this open space is the Ascetic. His eyes, sometimes closed, somet imes open, he stands waving his arms and gesticulating, uttering mysterious inca ntations, meanwhile swaying gently to the rhythm. On the ground in front of him is a coiled rope, over which he stretches out his hands every now and again. On his right stands a boy of about twelve years of age the most noticeable thing ab out whom is a far-away, dreamy expression of the eyes. Imagine the boy, the rope and the Fakir surrounded by an ever-swelling, surging crowd, who, by a carefull y-preserved semi-circle remain, however, at a respectful distance. Eventually th e Yogi stoops, lifts up the end of the rope and holds it out at arm's length, su ddenly withdrawing his hands, when lo, the end of the rope is seen to rise highe r and higher, pulled upwards as it were by an invisible agency. This process con tinues until the other end of the rope is just off the ground. Then the Fakir mo tions the boy to take hold of the rope and to climb. This the youth does, reachi ng first the top of the rope, and then the ground again, in safety, to the marve l and astonishment of the spectators. A rather sensational variation of the abov e experiment is as follows : After the boy has climbed to the top, the Fakir app arently ascends the rope with a knife in his teeth, catches the boy, cuts him in pieces, and drops the different parts of the body to the ground, where they lie quivering. Then the Fakir descends, patches the boy up again, sends him up the rope, and, after he reaches the top, the rope and the boy vanish quickly. THE FIRE TEST To the ordinary mind it seems impossible for any human being to pass through sco rching flames without the least feeling of pain or sign of discomfiture. Yet, fo r the true Ascetic, this is by no means an uncommon performance. It is said that only those who know and believe in their esoteric powers are able to pass the o rdeal unscathed. Hence it is a test of faith and is regarded by the Adept as the crowning glory of his attainments. The ceremony differs slightly according to t he locality in which it takes place from the usual faggot pyre to a circle of dr ied, inflammable grass and branches, but the principle throughout remains the sa me. Another test is that in which the Adept traverses with bare feet a red-hot s heet of iron or other metal. THE SECRET SYSTEMS OF THE YOGIS The student is now in possession of information concerning the least-known pheno mena of Oriental Mysticism and the wonderful powers of the Eastern Adept. At las t the West knows what the East has known and practised for many centuries. No po wer is older or greater than the mental force of man which has rendered possible all the baffling mysteries of the East. It is my object in this Course to revea l the secret practices of the Yogis and to show how these dark-skinned Savants a ttain such marvellous control over themselves as well as over others. For this p urpose it is necessary to review the various Yogi methods, known by the names HA THA, RAJA, KARMA and GNANI, in addition to which a thorough understanding of the esoteric principle is imperative. HATHA YOGA HATHA
as Ramacharaka teaches us
is that branch of Yogi philosophy which deals wi
th the th all system gnises
physical body, its care, its well-being, its health, its strength, and wi that tends to keep it in its natural and normal state of health. It is a of glorified physical culture, but it is also more than that, for it reco that the body is merely the outer husk of the Intelligence.
PRANA ABSORPTION As everybody knows, our bodies develop from infancy to manhood or womanhood, and are kept in working order by nourishment, which is extracted from the foods whi ch we consume. There is contained in the food of man and the lower animals a cer tain amount of Prana, which is absolutely necessary for the maintenance of stren gth and energy, and which is extracted by the progress of mastication. Obviously therefore, imperfect mastication, or chewing, results in an insufficient absorp tion of this vital Prana and a consequent loss of vigour and health. In order to increase your mental efficiency, which is of prime necessity in the acquisition of Yogi skill, I ask you to carry out the following test, and guarantee that yo u will be surprised at the far-reaching and beneficial results that will assured ly follow : TEST (Prana Absorption) The very next meal you have to take, just eat your food on the Prana plan. Do no t take too large a mouthful. Masticate each mouthful thoroughly until not a part icle of solid food remains in your mouth. Do not swallow, but allow your food to melt as it were in your mouth and go down the throat without any conscious effo rt on your part. Naturally the particular food you require to eat, and the amoun t taken into your mouth at a time, varies. However, 30 to 40 is the average amou nt of " chews " required to convert a mouthful of food into the semi-dissolved c ondition mentioned. Remember you must not swallow during the entire meal; simply masticate the food until it flows down the throat and is taken into your system almost imperceptibly. If you will carry out this method even a week only, you w ill find that the following are but a few of the beneficial results which will e nsue : a) You will eat much less, while the nourishment derived will be twice as much a s formerly. b) If you are a victim to periodical, chronic, or "winter" constipation, you wil l notice a remarkable improvement. c) Should you be inclined to obesity, a reduction in weight and measurements, br inging you down to normal, will soon be apparent. d) Emaciated, thin, scraggy and bony individuals quickly put on flesh through th is method, no matter if fattening diet, malt treatment and other means have fail ed. e) If you suffer from indigestion, feel run down, or are out of sorts, this natu ral procedure will do you more good than all the medicine, drugs or tonics in th e world, and the results will be permanent. YOGI USE OF WATER The Adepts and Ascetics quaff great draughts of pure water, which, they recognis e, as being a very important factor in the maintenance of that healthy condition which they require in order to be able to carry out their feats. It is written in the secret lore that water, alone, stimulates the excretive processes and "fl ushes" the system two vital functions and it is advisable, therefore, for the wou ld-be Adept to drink about two quarts of water daily, a tumblerful first thing i n the morning and before retiring for the night, the rest being drunk during the
day. The Ascetic never drinks while partaking of solid food, but about twenty m inutes afterwards . BREATH IS LIFE "The infant draws in a long, deep breath, retains it for a moment to extract fro m it its life-giving properties, and then exhales it in a long wail, and lo, its life on earth has begun. The old man gives a faint gasp, ceases to breathe, and life is over. " Now that we have reached this section of Yogi philosophy it will be necessary fo r us to remember that mysterious substance "Prana", which has defied chemical an alysis and which has been dealt with in the section relating to food mastication . In the Western world scientists describe this " Prana " as consisting of minut e electrical particles. The student will remember the special "Prana-Plan" of ea ting food, as practised by the Yogis. There is also a special way of breathing i n order to extract from the air the maximum amount of "Prana". The healthy adult savage and the healthy infant of civilisation both breathe in what has been described as the "Yogi-Complete-Breath" manner, but civilised man has adopted unnatural methods of living, clothing, etc., and rarely knows how to breathe in the natural way. The Master Ramacharaka, advocates the following simple exercise, which gives an excellent idea as to how one should breathe in order to obtain the utmost benefi t therefrom. (1) Stand or sit erect and, breathing through the nostrils, inhale steadily, fir st filling the lower part of the lungs, which is accomplished by bringing into p lay the diaphragm, which, descending, exerts a gentle pressure on the abdominal organs, pushing forward the front walls of the abdomen. Then fill the middle par t of the lungs, pushing out the lower ribs, breast-bone and chest. Then fill the higher portion of the lungs, protruding the upper chest, thus lifting the chest , including the upper six or seven pairs of ribs. In the final movement the lowe r part of the abdomen will be slightly drawn in, which movement gives the lungs a support and also helps to fill the highest part of the lungs. Be careful not to regard this manner of breathing as consisting of three distinc t movements. The inhalation is not threefold, but is continuous, the entire ches t cavity from the lowered diaphragm to the highest point of the chest in the reg ion of the collar-bone, being expanded with a uniform movement. Avoid a jerky se ries of movements in inhaling and strive to attain a steady continuous action. P ractice will soon overcome the tendency to divide the inhalation into three move ments and will result in a uniform, continuous breath. After a little practice, you will be able to complete the inhalation in a couple of seconds. (2) Retain the breath for a few seconds. (3) Exhale the breath quite slowly, holding the chest in a firm position, and dr awing the abdomen in a little and lifting it slowly upward as the air leaves the lungs. When the air is entirely exhaled, relax the chest and abdomen. A little practice will render this part of the exercise easy, and the movement once acqui red will be afterwards performed almost automatically. It is advocated that these Yogi exercises be practised in front of a large mirro r, with the hands lightly placed on the abdomen, so that the movements may be fe lt. At the end of each inhalation the shoulders should be slightly raised, to al low the air to pass freely into the lungs. While the exercises may at first pres ent some slight difficulty, once they are acquired, they will be found vastly su perior to all other methods.
So far we have considered but one branch or part of Yogi Philosophy, i. e., HATH A. Let us now turn our attention to the remaining three, viz. , Raja, Karma and Gnani, respectively. RAJA YOGA The principle of Raja Yoga is briefly the development of those faculties and qua lities in man, which, in ninety cases out of a hundred, have been allowed to rem ain dormant. It is but one of the paths which lead to that higher plane, where p assion, deceit, covetousness, bad-temper, worry, anxiety, uncharitable thoughts and various other " weaknesses " are unknown. The seeker who aspires to attain t his mental status must consistently apply the laws governing self-control, conce ntration, will-power, and he will have no difficulty in reaching the advanced pl ane of self-development, called " RAJA ". KARMA YOGA The next path to light is Karma Yoga, or the Yoga of Work and Action. This phase deals with the law of cause and effect in the spiritual world, where action pro duces specific effects which, in turn, set up reactions and secondary effects. W e are what we are to-day because of our trangression or omissions in the past. W e are the result of our actions. Every violation of the Universal Law brings ine vitable retribution in its wake, for, as we sow, so we reap, or in aaccordance w ith the exhortation of Christian philosophy : " Do unto others as you would be d one by. " GNANI YOGA The fourth and final path, known as "Gnani", is that to which student philosophe rs men and women of the intellectual temperament are attracted. Those who feel d rawn towards metaphysical reasoning and speculation, subtle intellectual researc h, philosophy, science and similar lines of mental effort, turn naturally to Gna ni Yoga, as it holds out to them a pleasant and agreeable path to that which is dear to their hearts. It must not be supposed, however, that this branch appeals to intellectuals exclusively. Those who are continually seeking the "why and wh erefore" of everything, souls who feel a deep yearning for the underlying truth; everyone, whoever contemplates the scheme of things in general these are the pe ople to whom Gnani Yoga is especially attractive. The development of science, li terature and art has increased the mind range of once primitive man, but there i s always one inexplicable problem which dates back to the earliest days of thoug ht - the conception of the Absolute. In all manner of ways, men have sought to s olve thisperplexity - the God of the Christians, the Buddha of the Buddhists, th e Brahma of the Hindus, or even the Allah of the Mahommedans, are some of man's various attempts to express the omnipotence, omniscience, omnipresence of the Di vine Intelligence . To the earnest student of Oriental occultism, as expounded in this Course, I wou ld say that when he has learned his psychic might, when he develops his mystic p ower, he and not till then will have reached the highest pinnacle of material an d moral strength, assured of the realisation of all ideals on the human side of life, by reason of the certainty of all-pervading aid from the Mystic Realm.
LESSON FIFTY-FIVE - VOCAL QUALITIES FEW PERSONS KNOW what is meant by qualities of the voice, and still fewer person s ever make use of them. All conversations are carried on in the same uninterest
ing fiat tones, which soon tire even those who employ them. We now approach the study of those tones that reflect the real soul and character behind them. The m outh and throat are given the power to change their shape, and thereby change th e nature of the tones that are uttered. Earlier in these lessons we learned that when the upper throat is nearly closed, the tones are flat and guttural; that w hen the lower throat is partly closed the tones are threatening and pectoral Singers are taught to impinge their voices against the front upper palate of the mouth, and at this place the tones are bright and beautiful. For speaking and c onversing the tones may be forward in the position just stated; or the voice may be impinged against the middle of the palate, in which case a different effect is produced; and if impinged against the soft palate, the dark or gloomy quality is made. Then when the upper throat is open and round, another timbre follows; but when t he lower throat is open and round, still another effect is produced. And so on t hrough the entire list of changes in the voice that reflect the soul or the char acter of the speaker. All these varieties of voice are known as TIMBRE QUALITIES. Asyou open this lesson you ask if there can be anything more tobe learned about the voice. But you will agree, ere long, that this faculty of speech is most won derful, most amazing in its powers. The end has not yet been reached. Color is a great thing; but no musical instrument can of itself produce color; a lthough the players are able to do so to some extent. But the church organ is able to produce timbre qualities. You have heard it almo st sing in the beauty and ecstasy of its tones; then suddenly change to the heav y roll of majesty; or again produce the liquid notes of birds at early morning; and so on, through a multitude of qualities that are summoned by the manipulatio n of the many stops. The organ has timbre qualities, but lacks tone color. The true character or inner life of a person shows itself in the timbre that pre vails in that person's voice. He who leads a gloomy, solemn life, will fall into the unconscious habit of using thedark form, and generally a low pitch. If his gloom is mingled with sorrow or suffering, the pitch is higher, and there is a m ixture of the laryngeal timbre in the voice. Although the dark form is perfectly natural, and is given to the world in fact b y the world's great mother, yet everybody does not possess it. It is easily acqu ired by practice. A man or woman whose life has more of happiness than of sorrow in it, will fall into an unconscious habit of using the bright form, and vice versa. Daniel Webster's habitual timbre quality was orotund. He was brought up amid the giant scenery of New Hampshire and the grandeur of earth impressed itself on hi s mind and heart. "TIMBRE MEANINGS" The Bright Timbre means happiness, brightness, or vitality. It is produced by im pinging the voice forward in the mouth so that it strikes against the hard palat e near the front upper teeth. The Dark. Timbre means gloom or solemnity. II is made by impinging the voice aga
inst the soft, palate near the back of the mouth. The Pure Timbre means beauty. It is made with a round shape of the throat. The Orotund Timbre means grandeur. It is made by enlarging the whole pharynx and thereby increasing the volume of The Guttural Timbre means hatred. It is made with the flat shape of the throat. The Nasal Timbre means scorn. It is made by lessening the resonance of the voice which seems as if the nose intervened The Oral Timbre means weakness. It is made by mouthing the voice, or confining t he sound within the mouth with very little vitality. The Laryngeal Timbre means suffering. It is made at the vocal cords and has no v itality elsewhere. The Aspirate Timbre means something startling or secret. It is made by a large p roportion of escaping air mixed with the voice. The Whisper Timbre means extreme secrecy or startling importance. It is made by removing all tone from the voice, and using only a whisper. The Pectoral Timbre means awe or deep malice. It is made by the flat shape of th e lowest part of the throat. Just as the player of a great church organ would suit the stops to the character of the selections played, so any person in life should suit the Timbres to the uses made of the voice. In business conversation the Pure Timbre is the most attractive, and may be shad ed with some slight changes in the Bright and Dark. In social conversation, the Bright, Dark, Pure, Orotund, and Whisper are useful, but should be tempered in good taste. The preacher has need of the Bright, Dark, Pure, Orotund Pectoral, and possibly the Whisper, which is very effective when rightly used. The lawyer in his address to the jury has need of all the Timbres, as has been p roved in the lives of every successful attorney. The actor needs exactly as many Timbres as the lawyer Edwin Booth was past-maste r of Timbre tones. The difference between the actor and the lawyer is that the l atter keeps more closely to the conversational Timbres except when he is depicti nghuman character, while the actor has occasion to depart morefrequently from th ose Timbres when he steps out of the merely conversational roles. The reciter, entertainer and imitator needs all the Timbres that are described i n this lesson. The lecturer is a social converser on a large scale. The orator i s an actor in part and needs in part of his work all the Timbres. John B. Gough was the most wonderful depieter of human character of modern times, if not of al l time; yet, without his mastery of these Timbres, he would have been amere lect urer. The Timbres coined for him more than a mil-liondollars, and they did the s ame for Dickens, the reader of his own characters. A Timbre is the character of the tone. A Quality is the blend in which the Timbre is employed in the voice.
We will include here those Qualities that are most useful in ordinary life. The First Quality is Bright. The Quotation is: "My happy heart with rapture swells ." The Second Quality is Dark. The Quotation is: "Her death was sadly beautiful, a nd her soul was borne upon the perfume of earth's drooping lilies to the land of flowers that neverfade." The Third Quality is Neutral. The Quotation is: "Though they smile in vain for what once was ours, they are love's last gift." The Fourt h Quality is Half-Bright. The Quotation is: "The Rhine! The Rhine! Our own imperia l river! Be glory on thy track!" The Fifth Quality is Half-Dark. The Quotation is: "One sweetly solemn thought comes to me o'er and o'er." All the foregoing Quali ties are made in the Pure Timbre mixed witheither Bright or Dark Timbres, except the Third which is neutral; that is, without brightness or darkness. The Sixth Quality is Bright Orotund. The Quotation is: "And the spent ship, tempest driven, on reef hen rent and riven." The Seventh Quality is Half-Dark Orotund. The Quotati on is: "Through what variety of untried being, through whal scenes and changes must we pass!" The Eighth Quality is Dark Orotund. The Quotation is: "Toll! toll! toll! thou bell by billows swung!" The Ninth Quality is Whisper. The Quotation is: "Hark! Listen! Keep still! Some one is coming!" The Tenth Quality is Aspirate. The Quotation is: "Thou sure and firm-set earth, hear not my steps which way they walk!" The Eleventh Quality is Bright Guttural. The Quotation is; "I loathe you in my bosom!" The Twelfth Quality is Dark Guttural. The Quotation is: "Tomorrow, and tomorrow, and tomorrow, creeps in this petty pace from day to day , to the last syllable of recorded time." The Thirteenth Quality is Pectoral. The Quotation is: "I am thy father's spirit, doomed for a certain term to walk the night." You can make your own colors. In a previous lesson you were taught to make the round voice and to remove its c rudities. That produces the Pure Timbre Such a Timbre you must have if you would have friends. So that much is assured, and is easy. To produce the Orotund Timbre, merely give greater volume of sound to the Pure v oice. Make the throat cavity deeper and larger, and that is all there is to it. So the Orotund will be at hand in your tones very soon. The Bright and Dark Timbres are matters of impingement, which means that a forwa rd throwing of the tones will brighten the voice, and a backward throwing of the voice will darken it. The Guttural is made by the top of the flat throat. To be sure, the Guttural is
a flat voice and is faulty; but hatred is a faulty phase of character. The Aspirate is a mixture of tone and whisper. It is a fault, but the above rema rks concerning the Guttural, will apply. The Pectoral is like the Guttural, except that it is made in the lower throat, w hile the Guttural is made in the upper throat Very little practice will be neede d to secure it in your voice if you use the quotation given. In fact all the quotations help very much to establish the Qualities.
Magnetism has a consistent Track of therapeutic successes Animal Magnetism has always had a very consistent track of both successes and in vestigations. If we take a look at the ancient records of old French magnetizers we see thousa nds of successes. These results are present even today. We have in fact discovered and analyzed many people who continue these ancient m ethods. We will now mention some recent operators who obtained stunning results under mo dern research conditions. Andalini, a magnetist who lived in Italy in the 1960s, worked with more than 800 0 people. He always performed under medical check and got 85 % of his results we re positive (improvements or healings).
Giovanni Andalini: healed more than 8000 people His way of performing was analyzed by many physicians. He worked mostly on physical illnesses. Among these we have paralisys, epilepsy, poliomyelitics and many other cases. Vincenzo Campanelli worked on addictions and specifically on quitting smoking wi th a 90% success rate on thousand of cases.
Vincenzo Campanelli: thousands of people stopped smoking Most of his clients were high ranking, and he even had a king and a prime minist er. My master Prof. Erminio Di Pisa healed many pathologies in a few seconds. He worked and collaborated with many physicians as well as in hospitals (San Ra ffaele di Milano). We could cite many others: the French Alalouf, Michel Hermann (Germany) and ma ny many others throughout all of history. There are many other magnetists who are not known to the general public but di
d well to thousands of people. Our goal is to not only help people rediscover this healing methodology, but als o to rediscover it at its higher level. In the course of the centuries it split into many branches, each one developing a specific aspect. We must again bring together what is dispersed in order to unleash its true powe r. Our modern world tends to divide. Even if dividing could sometimes be initial ly good, it risks making us forget that man is one. Lesson 4 hysical illnesses. Among these we have paralisys, epilepsy, poliomyelitics and m any other cases. Vincenzo Campanelli worked on addictions and specifically on quitting smoking wi th a 90% success rate on thousand of cases.
Vincenzo Campanelli: thousands of people stopped smoking Most of his clients were high ranking, and he even had a king and a prime minist er. My master Prof. Erminio Di Pisa healed many pathologies in a few seconds. He worked and collaborated with many physicians as well as in hospitals (San Ra ffaele di Milano). We could cite many others: the French Alalouf, Michel Hermann (Germany) and ma ny many others throughout all of history. There are many other magnetists who are not known to the general public but di d well to thousands of people. Our goal is to not only help people rediscover this healing methodology, but als o to rediscover it at its higher level. In the course of the centuries it split into many branches, each one developing a specific aspect. We must again bring together what is dispersed in order to unleash its true powe r. Our modern world tends to divide. Even if dividing could sometimes be initial ly good, it risks making us forget that man is one. Lesson 4 p>We must again bring together what is dispersed in order to unleash its true po wer. Our modern world tends to divide. Even if dividing could sometimes be initi ally good, it risks making us forget that man is one. Lesson 4 us forget that man is one. Lesson 4
