{"1": {"fulltext": "m\\n\u00c2\u00ab55\\n.^^f I I\\n\u00e2\u0080\u00a222* UM^vfaY*S\\nSSShb^bMSeksS\\nBBS \u00c2\u00a7\u00c2\u00a78S\\n53E\\n\u00e2\u0096\u00a0\u00e2\u0096\u00a0I", "height": "4495", "width": "2809", "jp2-path": "psychicaldevelop00ande_0001.jp2"}, "2": {"fulltext": "Class\\nBook.\\nGOEXRIGHT DEPOSED", "height": "4523", "width": "2682", "jp2-path": "psychicaldevelop00ande_0002.jp2"}, "3": {"fulltext": "", "height": "4585", "width": "2756", "jp2-path": "psychicaldevelop00ande_0003.jp2"}, "4": {"fulltext": "", "height": "4562", "width": "2808", "jp2-path": "psychicaldevelop00ande_0004.jp2"}, "5": {"fulltext": "COPYRIGHTED 1901\\nBY\\nE. H. ANDERSON\\nSECOND EDITION", "height": "4610", "width": "2682", "jp2-path": "psychicaldevelop00ande_0005.jp2"}, "6": {"fulltext": "MM\\nTHF Li8RARY OF\\nCONGRESS,\\nTwo Copies Received\\nMAY. 13 1901\\nCOPYWGHT ENTRY\\nCLAS^jUxXc. No.\\nCOPY 3.\\n^Psychical Development\\ncAND\\nThe Philosophy of the 3^\\nThought\\nIN TWO TARTS\\nWRITTE8NI BY\\nA MENTAL SCIENTIST\\nPublished by E. H. ANDERSON.\\nToledo, Ohio,", "height": "4569", "width": "2786", "jp2-path": "psychicaldevelop00ande_0006.jp2"}, "7": {"fulltext": "PART ONE.", "height": "4621", "width": "2682", "jp2-path": "psychicaldevelop00ande_0007.jp2"}, "8": {"fulltext": "Psychical Development\\nA Treatise on the Philosophy of the New)\\nThought, Teaching the Science of\\nSelf-cMastery, Thought-\\nTransference, Telepathy, and Mental\\nHealing.", "height": "4540", "width": "2765", "jp2-path": "psychicaldevelop00ande_0008.jp2"}, "9": {"fulltext": "CONTENTS\\nPART ONE\\nist Lesson, Introduction: Scope and Aim of This Science.\\nThe Necessity of It. General Principles.\\n2nd Lesson, Mind Theories Past and Present. Universal\\nIntelligence. Individual Mind.\\n3rd Lesson, Sub-Conscious Faculty of the Mind: Proofs of\\nits Activity. Characteristics. Definitions.\\n4th Lesson, The Will: Theories. Conscious and Uncon-\\nscious Will. Metaphysical Definition of the Will. Its\\nCultivation. Exercises.\\n5th Lesson, Intention: What is it? Its use in Psychical De-\\nvelopment. Concentration. Cultivation of Power of\\nExercising Strong Intention. Exercises.\\n6th Lesson, Confidence In Self, In Others. Necessity of\\nConfidence in Yourself Others Confidence in You.\\nHow to Cultivate It. Exercises.\\n7th Lesson, Hypnotism: Its Origin and Development. His-\\ntory of its Development in the Race. History of Mod-\\nern Hypnotic Schools. Definition.\\n8th Lesson, Hypnotism: Various Phenomena (stages) and\\nHow to Produce Them. Methods of Use as a Ther-\\napeutic Agent. Practical Suggestions.\\n9th Lesson, Suggestion Definition. Its Power. How to\\nGive Them. How to Refuse Them. Self-Mastery\\nThrough Auto-Suggestion.\\n10th Lesson, Suggestive Therapeutics: In the Ancient World.", "height": "4585", "width": "2682", "jp2-path": "psychicaldevelop00ande_0009.jp2"}, "10": {"fulltext": "Middle Ages. Modern use of Suggestion as a Thera-\\npeutic Agent. Hypnotic Suggestion. Suggestion in\\nWaking State. Practical Application.\\nnth Lesson, Magnetism: Early Theories. Does Vital Mag-\\nnetism Really Exist? Metaphysics of the Theory of\\nMagnetism. Its Application in the Cure of Diseases.\\n12th Lesson, Science of Healing: Application of the General\\nPrinciples, Confidence, Suggestion, etc. How to Treat\\nSpecial Diseases.\\n13th Lesson, Personal Magnetism: What it is and How to\\nCultivate it. Necessity of its Cultivation in Modern\\nLife.\\n14th Lesson, Thought Transference Nature of Thought\\nVibrations. How to Direct a Thought. Exercises.\\nUse in Therapeutics and Business.\\n15th Lesson, Telepathy: Definition. Use. Exercise.\\nPART TWO\\n1st Lesson, Brief History of Hypnotism as an Art. Universal\\nApplication of Principles.\\n2nd Lesson, Schools of Hypnotism with their Various Theories.\\n3rd Lesson, Phenomena of Hypnotism with Methods of Pro-\\nducing Them.\\n4th Lesson, Instantaneous Hypnotism.\\n5th Lesson, Hypnotism as a Therapeutic Agent.\\n6th Lesson, Self-Hypnotism, Its Uses.\\n7th Lesson, Use of Hypnotism in Business and Society.\\n8th Lesson, Stage Hypnotism.\\n9th Lesson, Philosophy of Hypnotism.\\nioth Lesson, Stray Thoughts on the Subject.", "height": "4505", "width": "2749", "jp2-path": "psychicaldevelop00ande_0010.jp2"}, "11": {"fulltext": "LESSON NUMBER ONE.\\nINTRODUCTION.\\nWhen there is a clearly defined plan of procedure in any\\nnew field of inquiry, the progress will be much more rapid and\\nthe results proportionately increased in satisfaction. In com-\\nmencing a course of study on the mind and its phenomena or\\nmanifestations, it is well for the student to have made plain to\\nhim just what is the purpose and aim of his investigations.\\nOtherwise he may waste much valuable time in useless and un-\\nnecessary conjecture, and be lead astray in the veritable laby-\\nrinth of metaphysical speculation that will be presented to him\\nat the very outset. The study of practical psychology, occult\\nscience, applied mental science, or whatever name may be used,\\nhas for its aim and purpose the betterment of the condition of \\\\J\\nthe individual through the betterment of the individual, the\\nbetterment of those around him and thus the uplifting of the\\nentire race. The phrase betterment of condition in this con-\\nnection, is used in the broadest imaginable sense. The aim is\\nnot only to benefit the student in matters of health, but in every\\nother way. Health is essential to happiness. So we will give\\nspecial attention to the laws governing it. We will teach you\\nhow to attain your health, or in case you are diseased, we will\\nteach you how to comply with certain laws by which health may\\nbe restored. Each and every one of us has within ourselves the\\npower to regenerate ourselves. When you have learned the\\npotency of this power within you for the cure of all your ail-\\nments, you will also know how to use it for the accomplishment", "height": "4585", "width": "2682", "jp2-path": "psychicaldevelop00ande_0011.jp2"}, "12": {"fulltext": "of any other purpose. By cultivating it and by relying upon it\\nyou can attain self mastery. When you have that, nothing is\\nwanting. You are complete. All these things come to you\\nthrough your reliance on self; and self reliance is but reliance\\non the universal intelligence manifesting itself in you. So this\\nscience has a noble aim the uplifting of the individual and the\\nbetterment of the entire race.\\nPractical psychology, or mental science endeavors to be log-\\nical in all its reasoning. It is friendly to all forms of investiga-\\ntion; history, anthropology and metaphysics. Especially to\\nthese, because it is the cream of all the metaphysical and phil-\\nosophical investigations of the past. From the time of So-\\ncrates to the present, nearly all the really great, philosophers\\nhave comprehended some of the truths that go to make up the\\nscience you are about to study.\\nThere are dangers in metaphysical speculation; there are\\nmany pitfalh covered over with what appears firm soil; there\\nare many roads leading to the pitfalls, and some to enjoyment.\\nIt is well that the student has some general knowledge of the\\nsubject before he enters into any special investigation. He\\nshould confine himself to that phase of philosophy and meta-\\nphysics that can be submitted to a test in every day life. In\\npursuing this be sure to become familiar with the methods of\\nreasoning, and gain a certain degree of self mastery in the\\nrealm of thought.\\nThere is a veritable labyrinth of metaphysical and phil-\\nosophical theories to the student that has not been trained in\\nthe methods of correct reasoning, it is a world of confusion.\\nHe does not know what to believe or what to reject. The last\\ntheory appears most plausible. Finally he becomes desperate\\nand determines that he must be some thing and decides he is of\\na certain school. Arguments are brought against him that he\\ncannot refute. He perhaps becomes discouraged, gives up his\\ninvestigations, and believes philosophy is all a myth.", "height": "4545", "width": "2773", "jp2-path": "psychicaldevelop00ande_0012.jp2"}, "13": {"fulltext": "It is our purpose in this lecture to familiarize the student\\nwith some of these theories and point out a method by which he\\ncan become master of himself; and point out to him how it is\\npossible for him to gain light on all forms of investigation, not\\nsimply philosophy and also give him guidance and council.\\nWe hope to teach him his position in the Cosmos. What\\nhe is, whence he came and also let him know that he is in a\\ngreat measure the maker of his destiny.\\nPsychology is that branch of metaphysics which has for its\\nsubjects the infinite variety of states and modifications of the\\nmind, or the various phenomena of the soul.\\nMental facts are the ones that lie nearest to us, yet they\\nare among the very last to be recognized and studied.\\nMan thought for a long time before he became conscious\\nof the fact that he was thinking. There was a decidedly unique\\nadvancement made in psychical development when he became\\nconscious of his own existence. When at some time he recog-\\nnized the force of an idea to which he had not given origin, he\\nfirst comprehended that there was something outside of him-\\nself. This was the birth of individualism, and the first recogni-\\ntion of the egoism, or extreme individuality that we see mani-\\nfested among us today. It is commonly said that at this time,\\nman became conscious of himself. While this is only partially\\ntrue, we will use the expression, reserving the privilege of ex-\\nplaining our true position at some time later in these lessons.\\nIt was the attainment of this self-consciousness that raised prim-\\nitive men above the beast. In the animal the self is not yet dis-\\ncovered to the self. The beast performs the ordinary acts\\nnecessary to its existence and well being, not because it pos-\\nsesses a conscious knowledge that such acts are necessary or\\nadvisable, but simply because it is impelled by an immutable\\nlaw of nature to do them, by what we commonly call instinct.\\nWhen the wild beast experiences the sensation of hunger,\\nit goes forth to seek food not because it knows the food will\\ni/", "height": "4585", "width": "2620", "jp2-path": "psychicaldevelop00ande_0013.jp2"}, "14": {"fulltext": "appease its hunger, but because it is so constituted, subject to\\nthe laws of instinct, that it is driven forth to obtain the food\\nnecessary for its existence.\\nBut what is instinct? What is the nature of this irresist-\\nable impulse? Whence its origin? We will give these ques-\\ntions a careful consideration for reason that this force of in-\\nstinct is in man, and we must understand it thoroughly before\\nwe can understand ourselves and without understanding our-\\nselves we cannot hope to master ourselves. It has often been\\nsaid, that we really never know what this unreasoning instinct\\nof the animal is, because we can never enter the mind of the\\nanimal to see what operations are there taking place. But I\\nmaintain that we can know and can almost thoroughly under-\\nstand the mental acts of the lower animals for reason that we\\nare animals endowed with certain additional attributes that\\nmake us men. Man is an epitome of the race. He has all that\\nthe animal has, with the one especial faculty of watching himself\\nby what we call introspection. Many of our sensations and\\npassions are clearly the same with those of the lower animals,\\nconnected with precisely the same physical organisms, and\\ncapable of being studied and judged by the same methods and\\ncriteria. When, by the practice of introspection, we contem-\\nplate the process of our thinking, reason, deliberation and also\\nrecognize the emotional and instinctive promptings, it is al-\\nmost impossible to consider man as a single conscious per-\\nsonality. Tennyson s poem The Two Voices is no poetic\\nexaggeration of the quality of which we are conscious when we\\nattend to the mental operations of our complex nature. It is\\nas if there were within us one being always receptive of sug-\\ngestion, and always responding in the form of impulse (sub-\\nconscious) and another being capable of passing these sugges-\\ntions before it, and of allowing or disallowing the impulse to\\nwhich they give rise. It requires no careful consideration to\\ndiscern the difference between the lower animals in which onlv", "height": "4548", "width": "2771", "jp2-path": "psychicaldevelop00ande_0014.jp2"}, "15": {"fulltext": "one of these voices speak, and man who by long ages of develop-\\nment has attained that position, where, as it were, he is able to\\ndistinguish the sound of both voices. In the beast the one\\nvoice speaks as impulsive instinct in man, one speaks as im-\\npulse, and one as conscious deliberation. There is no indi-\\ncation in the lower animals of this double personality, while\\nthere is every indication that in harkening to the one voice\\nevery law of their being is fulfilled.\\nFor a long time in the early development of the race, man\\nhad no more psychical development than the beast. But when\\nhe became individually self-conscious he entered upon a new\\nand grander career. It is this birth of this conscious person-\\nality that is indicated in the Bible, where it says that after\\nforming man out of the dust of the earth, God breathed into\\nhis nostrils the breath of life, and man became a living soul.\\nSince then, step by step, man has made his way. Advancing\\nand then falling back, only to gain a new footing to advance\\nagain, and in the main, always making progress.\\nHe has advanced necessarily. There is a power within\\nhim urging him on. It is the soul seeking to assert* itself, al-\\nways trying to manifest itself in the objective world.\\nAll the beautiful paintings, statues, and poems, all the\\ngreat monuments of architectural skill, all the wonderful inven-\\ntions, the steamship, railroad, and telegraph, in fact all the\\nbeautiful and useful things that man has made are but the ex-\\npressions of the self, the results of the universal intelligence\\nmanifesting itself through the individual.\\nIt is only at a very recent date that this study of the mind\\nhas been granted a place among exact sciences. It has been\\nstudied from time immemorial, but the advance was very slow\\nuntil the existence of both the sub-conscious and individually\\nconscious minds were recognized. The theory now almost\\ndemonstrated as a fact, is that there are two parts of the mind of\\nman, or as a matter of convenience, we may say, two minds,\\ncommonly called the conscious and sub-conscious.", "height": "4585", "width": "2633", "jp2-path": "psychicaldevelop00ande_0015.jp2"}, "16": {"fulltext": "We however, prefer the terms sub-conscious and individ-\\nually conscious. By the term sub-conscious we do not mean\\nunconscious for we believe all mind to be conscious. This\\nterm is used rather to indicate that phase of our life which is as\\nyet below the pale of our individually conscious mind.\\nThe high development of the individually conscious mind,\\nis the one attainment that raises man above the beast in the\\nscale of psychical unfoldment. It is the one used in the con-\\nscious superintendence of our bodily action, in all acts of inten-\\ntion and in inductive reasoning.\\nThe sub-conscious mind is one with the universal mind. It\\nis the immortal part of man, it is the soul. This phase of the\\nuniversal mind that is functioning as the sub-conscious mind is\\namenable to the power of suggestion. It has direct control of\\nall our bodily functions. It is upon its condition that our\\nphysical, social and financial welfare depends it being amen-\\nable to control by the power of suggestion opens up to us a\\nvast opportunity for investigation and development. It is said\\nthai, all power to create or destroy is in the mind. This is\\ntrue. There is nothing in the universe that can control matter\\nbut mind.\\nAll one needs to do to attain any legitimate ambition is to\\nlearn how to control the forces acting within himself, learn how\\nto direct the action of the sub-conscious faculty of the mind.\\nIt is the purpose of these lessons to teach this in a practical\\nmanner.\\nEndeavor to grasp the one thought at the outset, that mind\\nalone is capable of controlling matter, and that all power to\\ncreate or to destroy is in the mind.", "height": "4545", "width": "2735", "jp2-path": "psychicaldevelop00ande_0016.jp2"}, "17": {"fulltext": "LESSON NUMBER TWO.\\nMind.\\nWhat is mind? What is matter? Are they one and the\\nsame substance, or are they substances at all? If they are, and\\ndifferent, how are they related? These questions have always\\nbeen bugbears in the domain of metaphysical inquiry, and on\\nthe different answers given, have arisen various schools of\\nPhilosophy.\\nThese various schools may be classed under the three dis-\\ntinctive titles Materialism, Idealism and Dualism.\\nWe take this opportunity to urge each student, after read-\\ning these lessons, to secure a good history of Philosophy, and\\nfamiliarize himself with the principles of the various schools.\\nIt will be a very pleasant field of study and result in much good.\\nIt would be advisable to read the works of the writers them-\\nselves, if one has the time, for one cannot well afford to be\\nignorant of the life and the works of such men.\\nMaterialism is the doctrine, that the mental subject is\\nnothing substantial, and that mental facts are produced by the\\nphysical organism. Mind is a function of power; atoms and\\nforces beget ideas, which are material entities. What we\\nrecognize as consciousness is only a series of the results of the\\nmaterial actions. Briefly stated Matter has latent within itself\\nthe promise and potency of Mind. Thought is simply a lunc-\\ntion of organism. Materialism is the mechanical theory of the\\nuniverse.\\nThe first traces of materialism as a system of philosophy,\\nare to be found in Greece in the time of Leucippus and Demo-\\ncritus. These two thinkers named being the chief exponents", "height": "4585", "width": "2624", "jp2-path": "psychicaldevelop00ande_0017.jp2"}, "18": {"fulltext": "of the theory. Their philosophy was atomistic and sought to\\ncomprehend all phenomena as products of matter and motion.\\nThe next great thinker who accepted this great material-\\nise view was Epicurus. But the Epicurian school differed in\\nsome narticulars from that of Democritus. From this time a\\nsupernatural element is found in every philosophical theory\\nadvanced until the 17th century when Materialism was revived.\\nIn the beginning of the 17th century there was an attempt\\nmade to combine Materialism with Christianity. Gassendi\\nand Priestley being among the best known advocates of this\\nunique attempt to harmonize two directly opposed systems of\\nbelief.\\nAmong the advocates of Materialism in England may be\\nnamed, Hobbs, Hartley, Spencer and Tindal. Among the\\nFrench we find Holbeck and Comte. In Germany, where the\\ndoctrine of Materialism was readily accepted, a host of men\\ncame forward to champion the cause. Men distinguished for\\ntheir advance in physical, especially biological research; such\\nmen as Herbert, Moleschott and Vogt.\\nOpposed to Materialism is the great school of Idealism,\\nwhich denotes the existence of object apart from subject, and\\nboth apart from God as the absolute. Ideas beget atoms and\\niorces. Material phenomena are only phases of conscious-\\nness. Mind has within itself the power and potency of matter.\\nIdealism denies the existence of bodies, holding that their ap-\\npearances are merely ideas of the cogitative subject.\\nIn this system of Philosophy there are two hypothesis that\\nare commonly considered to be in some degree antagonistic.\\nThey are the subjective and objective schools. The former,\\nSubjective Idealism teaches that the perception of objects is\\nsimply an idea in the individual mind. The latter, Objective\\nIdealism, teaches that God is the author of all things that all\\nwe recognize as perception, sensation, etc., i. e., everything\\nexists only in the mind of God. Man, the stars, the universe,", "height": "4532", "width": "2747", "jp2-path": "psychicaldevelop00ande_0018.jp2"}, "19": {"fulltext": "all, is but a thought in the infinite mind. All the phenomena\\nthat we recognize as action, may be said to be God\\nthinking.\\nZeno of Elea in the ancient world, was the forerunner of\\nmodern Idealism. The theory of Zeno underwent many\\nchanges, and finally reappeared in a modified form in the ideal-\\nism of Plato. The Philosophical writings of Locke, Descartes,\\nSpinoza and Leibnitz are all more or less directly along this\\nline of Idealism. Berkeley, of a later date, revived the waning\\ninterest in these men s writings, and thus did much to revive\\nIdealism.\\nIn Germany, Fichte, Schelling and Hegel are the founders\\nof the three great schools of Idealism flourishing there, called\\nrespectively the Subjective, Objective and Absolute.\\nFor Fichte (subjective) the object does not exist apart\\ntrom the subject, in fact it has no real existence at all, it is en-\\ntirely dependent upon the subjective the not-self, is but a pro-\\nduct of the self.\\nFor Schelling (objective) the object and subject are\\nequally real, equally manifestations of the self or absolute.\\nHegel (absolute) denies the reality of ego and non-ego, but\\nrecognizes them as the same and are real only in relation. Also\\nbeing and non-being are the same. This he considers as giving\\ntwo contraries, and judges there must be a relation to make\\nthem real. By uniting these two contraries we will have a unit.\\nIn these unique ideas of Hegel, there is a Being that is evolved,\\nand a non-being from which it is evolved.\\nUnder these three hypothesis just considered, all the var-\\nious schools of Idealism may be classed.\\nOpposed to both the Materialist and the Idealist is the\\nDualist, who teaches that Mind and Matter co-exist and are co-\\neternal. Mind being transcendent and ruling matter.\\nMatter is a real, inert, passive, space-filling substance while\\nagain, Mind is the mysterious force that sways it and controls", "height": "4567", "width": "2626", "jp2-path": "psychicaldevelop00ande_0019.jp2"}, "20": {"fulltext": "it. It is the power, mind, or law resident in the atoms, that\\nproduces the phenomena known as chemical affinity. All life\\nand action everywhere are but manifestations of this Infinite\\nMind, the crystal, the dewdrop, the violet, the aemarba, the\\nwhole animal kingdom, including man, are but the material\\ngarments of this power or force we call Mind.\\nMind is everywhere making its habitance.\\nIt is of little practical importance what views we hold in\\nregard to the reality of things. We all accept them as real,\\nand in all our actions we are very much the same in spite of\\nthe tenet of our faith. There is a general acceptance of the\\nreality of matter. All tribes of men in savagery, barbarism\\nand civilization, with almost universal agreement, have recog-\\nnized such a substance, and have so expressed it in their actions\\nand recorded it in their language.\\nIf matter is but concentrated mind, as some of our\\nphilosophical friends would have us believe, it is still real. I\\nsometimes think that a thought is the most intensely real thing\\nin the universe although I believe in the reality of matter as\\ndistinct from mind.\\nIt seems to me that there must be something besides mat-\\nter. I cannot agree with the ivlaterialist and believe that Mind\\nis but a function of organism, ana to use a very old expression,\\nthat the brain secretes thought in some such manner as the\\nliver secretes bile. The Materialist makes his claim on the\\ntact of the cellular combustion in the brain at time of thinking\\nhe maintains that thought is simply a result of this combustion,\\nthat it is simply transformation of energy. But I think and\\nfeel and I must have something, or there must be some-\\nthing that is capable of performing this act. There can be no\\nthought without a thinker. What then is it that thinks and\\nieels The brain This organ might in some way produce the\\nthought, but we cannot say it thinks the thought. In the 18th,\\nand especially the latter part of the 19th century the doctrine", "height": "4526", "width": "2764", "jp2-path": "psychicaldevelop00ande_0020.jp2"}, "21": {"fulltext": "Materialism was very wide spread. In France and Ger-\\nmany the belief in it was very general. In opposition to the\\nextreme views of Materialism thus commonly taught, and as\\na reaction from them, arose the doctrine of pure uniism as it\\nexists today. One phase of this reaction against Materialism\\nmay be found in the sect known as Christian Scientists.\\nNone of these views as taught in the regular schools, meets\\nwith my approval. I recognize the arguments that are ad-\\nvanced by the Idealist, but sometimes I think they are too\\nmuch given to unprofitable speculation. Rather than consider\\nwhy I do not accept what others believe, I will now give my\\nown theory.\\nMind is universal. It possesses the power of expressing\\nitself through matter which is a passive, inert, space-filling sub-\\nstance. Mind expressed itself in the beginning by changes in\\nthe star dust, or matter in the primeval state atoms perhaps\\nwere formed the universal mind was simply expressing itself.\\nThat portion of mind, if I may use the expression, that is directlv\\nfunctioning or expressing itself by control of the smallest\\nportion of matter, we may call a monad. This monad pos-\\nsesses within itself all the powers and possibilities of the Uni-\\nversal Mind, of which it is a part.\\nEternal progression is the law of life. The monads\\ndevelop. By developing they are simply giving expression to\\nthe universal intelligence.\\nFor countless ages this development has gone on. As a\\nresult, we have the universe as it is at the present moment.\\nWith the beginning of their development, the circumstances\\nsurrounding the monads field of operation were rendered more\\ncomplex. No two monads were given precisely the same\\nenvironment, consequently the expression would be different.\\nSo we have as a result of this very first step in evolution, all\\nthe various phenomena of nature. As the development goes\\non, the environment becomes still more and more complex and\\nthe phenomena more varied.\\n(2)", "height": "4567", "width": "2574", "jp2-path": "psychicaldevelop00ande_0021.jp2"}, "22": {"fulltext": "Man is all mind. He is one with the universal intelli-\\ngence. He is expressing himself on the material plane. He\\nbuilds his own dwelling place. Thought is the body builder.\\nAn infinite number of monads, in the beginning all acting\\nin harmony. Peace being universal, the monads unfold. They\\nunfold along the line of least resistance, in other words, they\\nexpress themselves in the only way possible, in the way deter-\\nmined by their environment. The development is for a time\\nwithout any want of harmony; but as the differentiations be-\\ncome more and more varied, new avenues of expression are\\nopened, soon a monad recognizes the force of an idea, to which\\nit has not given origin there is a clash these monads cease\\nto vibrate in harmony there is discord. This discord is recog-\\nnized in a hazy, indirect way; but as the monad develops, it\\ncomeb to think itself more and more distinct from the world of\\nlife around it. It has now commenced to function on the plane\\nof individualism. It has ceased to vibrate in harmony with the\\nuniversal nfind. It attempts to live for self, and antagonizes all\\nelse. It is attempting to isolate itself from the source of all its\\npower. It is trying, as it were, to separate the conscious self\\nfrom the real self. It cannot do so and exist. It is impossible\\nfor it to withdraw completely to itself. It is but an expression\\nof the universal intelligence and to isolate itself from that in-\\ntelligence means annihilation.\\nMan is a product of this psychical evolution. All evolution\\nis psychical. He has evolved from the universal consciousness\\ninto what he considers this proud sphere of individual self- con-\\nsciousness. He has come to look upon himself as something\\ndistinct. It was the attainment of this high stage of individual\\nconsciousness that raised him above the beast.\\nWe sometimes read about the self-consciousness. The\\nterm is wrongly used To be self-conscious is to know your-\\nself. You can know yourself only by knowing your relation\\nto all else in the infinite universe. Then individual intelligence\\nmerges into universal intelligence.", "height": "4539", "width": "2682", "jp2-path": "psychicaldevelop00ande_0022.jp2"}, "23": {"fulltext": "Man is one with the Infinite, he has within himself all the\\npowers and attributes of the Infinite, limited only by his indi-\\nviduality. For man to make any great and rapid advancement,\\nhe should be conscious of this power and remove all hindrance\\nto his full and complete action. He should cast aside all fears\\nand doubts, and getg; in tune with the Infinite. Allow the uni-\\nversal mind to express itself through him, without any resis-\\ntence from his conscious mind or from false suggestions.\\nEternal progression is the law of life. All the forces of\\nnature, of God, are helping him who puts himself in rapport\\nwith this Soul of the Race that is trying so strongly to express\\nitself.\\nMan has made his progress, not because he willed and in-\\ntended it, but because he has been unconsciously giving ex-\\npression to the Soul of the Race. All the individual needs do is\\nto keep in rapport with this force and direct it by his conscious\\nmind, and he will accomplish all that he may desire.\\nThis thought is expressed most beautifully in Revelations,\\nwhere Christ is quoted as saying, Behold, I stand at the door\\nand knock. This was the Christos of Jesus speaking. Jesus\\nwas in almost perfect tune with the Infinite Intelligence that is\\nthe father of us all.\\nThe Christos is the power in mind that tends to make us\\nbetter. It is the power that sustains us in all our troubles and\\nmisfortunes. This wonderful power is always endeavoring to\\nhelp us. It is ceaselessly knocking. All we need to do is to\\nclear ourselves of false suggestions give the influence no con-\\nscious resistence, and this Christos will become more perfectly\\nmanifested in us. Our trouble will vanish, and the smile will\\ncome back to the faded cheek. We will experience the blessing\\nof peace with all mankind, and full of the consciousness of our\\ntrue selves, each will look out over the vastness of mind and rec-\\nognizing it as the self, realize that, I am that I am. Be still\\nand know that I am God.", "height": "4585", "width": "2611", "jp2-path": "psychicaldevelop00ande_0023.jp2"}, "24": {"fulltext": "LESSON NUMBER THREE.\\nSub-conscious Faculties of the Mind*\\nPrimitive man could not at all understand himself, there\\nwere so many strange phenomena within his own body. I\\nsometimes imagine I can almost see these thinkers of the an-\\ncient world, sitting alone in the silence, trying to solve these\\nknotty problems. What is life? Whence this power that\\nenables me to move and think I can almost imagine that I\\ncan catch the tenor of their thoughts. Those old men were near\\nto nature s heart ,and often would discern some of her choicest\\ntruths. They felt the power of many truths, of which they were\\nnot aware. They would sometimes write, and their writings\\nwould bear the marks of inspiration. Those old time men were\\ninspired to be inspired means simply to be close to Nature,\\nso close as to feel her heart throb. They wrote much more\\nprofoundly than they knew. They were altogether uncon-\\nscious of their inspiration. They were in harmony with the\\nuniverse.\\nBut there were many phenomena that they could not un-\\nderstand. These men were not schooled to consciously apply\\nthe abstract knowledge of nature that they unconsciously pos-\\nsessed.\\nIt was a strange world the trees and flowers so beautiful\\nand friendly the lightning and whirlwinds so awful and threat-\\nening; the winter so cruel; the spring time and- summer so kind.\\nLife so enjoyable they could not say why; but oh, the pleasures\\nof existence and death so remorseless and sorrowful. Then\\nthey would sleep, mystery of mysteries so strange and in those\\nbleeps they would see such wonderful things visit such beauti-", "height": "4560", "width": "2682", "jp2-path": "psychicaldevelop00ande_0024.jp2"}, "25": {"fulltext": "ful lands sometimes enter the home of their god. So many\\nstrange things they could not understand.\\nAll the acts of the human body were inexplicable until a\\ncomparatively recent date. The only theory that offers any\\nsatisfactory explanation of these various phenomena, is the\\nquality of mind theory. This has been so generally accepted\\namong thinking men, and the tenets of this belief are so rational\\nthat it is hardlv longer considered a theory, but one of the facts\\nin psychical investigations, We accept it as if it were a fact,\\nand our work is based upon it but for the benefit of those who\\nhave not considered this subject carefully, we will give it the\\nattention it merits under existing circumstances.\\nThere are two parts of the mind of man, the individually\\nconscious and the sub-conscious. I believe it is all one mind,\\nor rather the different modes of manifestations of the universal\\nintelligence or infinite mind. The individually conscious mind\\nmay be very briefly considered in this connection. It is simply\\nihe conscious superintendent of our voluntary acts. It has the\\nprivileges of deciding on all suggestions that are given to the\\nmind. It has been evolved out of the simply conscious. There\\nare two statements that may be made concerning the sub-con-\\nscious that will clearly indicate something of its attributes and\\nfunctions.\\nFirst. It has direct control of all the functions of the body.\\nKvery act of our body, no matter how simple or complex, is\\nbrought about through the action of this phase of ourself that\\nas yet lies outside our individual consciousness.\\nSecond. It is amenable to control by the power of sugges-\\ntion. It is com roiled entirely by suggestion. This is almost\\nproved by various hypnotic phenomena. There are several\\nother important attributes of this inner self that we will con-\\nsider =oon, but just now we will view the reasons for believing\\nthe statements just made. The first statement, that the sub-\\nconscious mind controls the various functions of the body, such", "height": "4585", "width": "2572", "jp2-path": "psychicaldevelop00ande_0025.jp2"}, "26": {"fulltext": "as the beating of the heart, flow of the secretions, the actions of\\nthe so-called involuntary muscles, is true, or else there is resi-\\ndent in the various organs the power of decision the power to\\ndetermine when and how to act. I feel safe in saying that none\\nof my enlightened readers believe that when some object is\\nsuddenly thrust before the open eyes and the lids are instantly\\nclosed that the decision to close them is made in the lids them-\\nselves in a materialistic way. You may say that the\\nlids are controlled by a nerve center that the external\\nstimulus acts on the sensory nerve, which conveys the im-\\npression to this controlling nerve center, which responds\\nby sending a message along a motor nerve to close the lids.\\nAll very well, your explanation is all very good so far as it\\ngoes. All this can be learned in any work on physiology. But\\none question yet remains. What causes the nerve center to\\nrespond Is it simply reflex, and can it be explained on the old\\nphysiological basis alone? No, these phenomena, that so long\\nbaffled our attempts to investigate, can be explained only by\\nrecognizing the law of the unconscious. The closing of the lid^\\nare brought about by the action of the sub-conscious mind, act-\\ning through the nerves and nerve center. There is nothing in\\nthe universe that controls matter but mind. We believe in the\\ninfinite mind. Every act that is performed in the universe is\\nbrought about by the action of this universal intelligence. It\\nis simply expressing itself through our bodies. It acts in ac-\\ncordance with the suggestions given it by the individually con-\\nscious mind, and by those taken from environment and mem-\\nory. Nothing ever happens by chance. There is always an\\nirresistable impulse back of every act and that act was per-\\nformed in the manner it was, simply because there was no other\\nway in which it could be done for all action must be the result\\nof suggestion. (Not simply of one, but the resultant of many.)\\nTake as an example of the subject we are considering, the\\nbeating of the heart. It beats without any attention from the", "height": "4561", "width": "2733", "jp2-path": "psychicaldevelop00ande_0026.jp2"}, "27": {"fulltext": "conscious mind. Day and night it performs its duty without\\nanv regard to the employment of the man. By intention, the\\nrate of pulsation can be increased or diminished. There must\\nDe something more than reflex action here. If not, what is\\nthe nature of the reflex action\\nBy the experiments of vivisection some very conclusive data\\nhave been obtained, in agreement with the theory we are now\\nadvocating. Frogs that have been decapitated and placed near\\na pool of water make every effort to get to the water. They\\nmay be forced in an opposite direction, but they are no sooner\\nat liberty than they turn again towards the place of refuge. Is\\nthis simply reflex action? It depends on our meaning of the\\nterm.\\nMost of us are almost entirely ignorant of our true selves.\\nWe are too much inclined towards some materialistic idea of life,\\nyet we would be severely shocked if one were to designate us\\na materialist. People are in a measure loosening themselves\\nfrom the clasp of the violent Materialism of a few years ago.\\nYet we find many survivals of the doctrine in the general belief,\\nas for instance, in the view that the mind influences the body,\\nand in turn the body influences the mind, I do not deny the\\ntruth of this statement, but I consider its general acceptance as\\nbeing the results of an attempt to harmonize Materialism with\\nthe belief that seems most natural to man, viz. that the mind\\ncontrols the body.\\nI would not have the student think of himself as composed\\nof two distinct parts, as the conscious and the sub-conscious\\nminds. Neither do I want him to think of himself as one mind,\\nand limit that mind to the conscious faculty and a definite\\namount of mind that goes to make up his conscious and sub-\\nconscious self. What I want you to do is to grasp the force of\\nthe idea that you are an expression of the universal intelli-\\ngence. A manifestation of the infinite life principle. The mind\\nof a man cannot be circumscribed. It is infinite it is without", "height": "4585", "width": "2620", "jp2-path": "psychicaldevelop00ande_0027.jp2"}, "28": {"fulltext": "bounds. I hope that this idea is impressed upon you so you\\nwill understand the metaphysics of such phenomena as are\\ncalled reflex actions, involuntary motions, etc., and know that\\nthey are but the expressions of this infinite force, that is the life\\nof the animal; and both the conscious and sub-conscious mind\\nof man.\\nThis sub-conscious mind of man has a number of very\\nimportant functions and attributes. We will give them some\\nspecial attention. The greater part of these special characteris-\\ntics could be given in one single sentence, such as, It controls\\nall the functions of the body; but for convenience in what will\\nfollow, we make the division as will be set forth in this lesson.\\nThere could perhaps be other and more complex^ divisions\\noffered, but for the practical use of the student, the most im-\\nportant attributes are given in the following statements made\\nconcerning it:\\nist 1$. is amenable to control by the power of suggestion.\\n2nd. It controls all the muscles commonly called invol-\\nuntary.\\n3rd. It controls all the various secretions of the body.\\n4th. It has entire control of the circulation of the blood.\\n5th. It asserts itself and controls the body whenever the.\\nobjective or individually conscious mind is asleep or otherwise\\nengaged.\\n6th. It is the store house of the mind, i. e., it has a per-\\nfect memory.\\n7th. It is capable of arriving at logical conclusions by\\ndeductions from any given premise, whether that premise is\\ntalse or true. It is incapable of reasoning by induction. An\\nanthropomorphic God himself could not reason by this method.\\n8th. It has absolute control of matter; that is, it has the\\npower to move material objects without the agencies of a phys-\\nical body.\\n9th. It is the seat of emotions.\\n4", "height": "4564", "width": "2741", "jp2-path": "psychicaldevelop00ande_0028.jp2"}, "29": {"fulltext": "loth. It is the sub-conscious mind that expresses itself in\\nall work of art, music, painting, statuary, etc. No work cf art\\nis the result of cerebrial action alone.\\nnth. It has an intuitive perception of the laws of nature,\\nand revolts at their violation, and endeavors to recall the one\\nthat is violating the law to his former condition of harmony.\\n1 2th. It increases in power as the vigor of the body and\\nconscious mind decreases.\\n13th. It has the power of communicating with other\\nminds otherwise than through the ordinary methods. This\\npower of communication is called telepathy and thought trans-\\nference.\\n14th. The sub-conscious faculty of the mind is one with\\nrhe universal intelligence and is immortal.\\n(1.) The first of these is demonstrated by the phenomena\\nof hypnotism. It is not necessary to give it special attention\\nhere, as it will be treated in detail in another place in these\\nlessons. This power of suggestion over the sub-conscious\\nmind is most wonderful, and merits each student s careful in-\\nvestigation. By its proper use in what is known as Suggestive\\nTherapeutics, he is able to relieve his fellows of their ailments.\\nAnd by what is called Auto-Suggestion, or suggestion to self,\\nhe can keep his body in perfect health and benefit himself in any\\nother way.\\n(2-3-4.) The second, third and fourth statements have\\nbeen considered in general in another place in these lessons,\\nand it is not necessary to dwell on them here. It is because\\nof these functions of the sub-conscious, that suggestion is so\\npotent for the cure of disease.\\n(5.) The truth of the fifth statement is demonstrated in the\\nphenomena of sleep and dreams. Dreams are creations of the\\nsub-conscious. The nature of the dream depending upon the\\nnature of the suggestion that calls it into being.\\n(6.) No one ever forgets a single thing he has ever known.\\nJ", "height": "4585", "width": "2599", "jp2-path": "psychicaldevelop00ande_0029.jp2"}, "30": {"fulltext": "All the thoughts we have ever thought, all the things we have\\never heard others speak, all the things we have ever read, in fact,\\nc ll the perceptions, sensations, etc., that we have ever exper-\\nienced, either consciously or unconsriously, are written and\\nstored away in this sub-conscious mind.\\nMemory is perfect but we are not always able to recall.\\nIt would be very interesting tor the student to give the meta-\\nphysics of memory a careful consideration.\\n(7.) This statement requires no comment. Those ac-\\nquainted with the two methods of reasoning, (Induction and\\nDeduction) see at a glance now an infinite mind cannot use\\nthe inductive method.\\n(8.) This brings us into the realm of controversy. People\\nwho believe in magnetism, spiritualism, or various other forms\\nof belief, take exception to this assertion but we maintain that\\nthe table lifting in the sceance is performed by the power of\\nmind over* matter. Remember, nothing in the universe has the\\npower to control matter but mind.\\n(9.) All the emotions have their origin in the unconscious\\npart of us. No one ever loved with the cerebrum. The old\\nquestion What is love? can be easily and scientifically ans-\\nwered by those who study the philosophy of this phase of our\\nmind of which we are almost unconscious.\\n(10.) Just as the sub-conscious is the home of the emo-\\ntions, so is it the home or origin of all artistic impulse and senti-\\nment. A musician does not give forth the enchanting music\\nfrom the conscious mind. It is but an expression from the In-\\nfinite. The sub-conscious asserts itself and for the time con-\\ntrols the player. He is unconscious of the mechanical part of\\nthe playing or execution. The same is true of poets. In fact,\\nall artists are temporarily insane while doing their greatest\\nwork. To be insane is simply to experience a condition in\\nwhich the sub-conscious is allowed to control one without direc-\\ntion from the conscious mind.", "height": "4555", "width": "2682", "jp2-path": "psychicaldevelop00ande_0030.jp2"}, "31": {"fulltext": "(ii.) There is a force in mind that tends to cause us to\\nbecome once more in rapport after we have in a measure be-\\ncome estranged or isolated. It is this force endeavoring to\\nrecall us, Nature endeavoring to heal a psychical wound which\\nwe call conscience. Conscience is no guide it is to the mind\\nwhat pain is to the body and is just as friendly. It may be a\\nguide if we think of its action after the committal of former evil\\nacts. But then it is not the conscience that is guiding us. That\\nwould be but memory recalling the pangs of conscience, and\\nnot the conscience itself.\\n(12.) The power of the sub-conscious is increased as\\nthe power of the conscious mind decreases. Stories are told\\nof a little Tyrol girl, who very early in life was taken to a for-\\neign land and taught to speak a strange tongue. She lost\\nall knowledge of her native dialect could not recall a word of\\nthe language of her youth. When she was very old, and dying,\\nshe spoke to her friends in that language she had not used for\\nso manv years. She sang parts of little melodies that she used\\nto sing in Tyrol so many years ago.\\nAs the conscious mind became weak, the sub-conscious\\nwas allowed to express itself, and having a perfect memory it\\nsent forth those words and melodies the woman had so long\\nbeen unable to express.\\n(13.) Thought is vibration. The sub-conscious is one\\nwith the universal intelligence. Therefore, what I know, all\\nothers know. And sub-consciously I know all that is in the in-\\nfinite mind. Telepathy is that unconscious connection between\\ndifferent individualized portions of mind. When this power\\nis directed by the intention of the conscious mind, it is called\\nthought transference.\\n(14.) By the very first principles of our theory this last\\nstatement must be true. All mind is eternal. The sub-con-\\nscious faculty of the mind of man is but an expression of the\\nuniversal intelligence and must be immortal.", "height": "4585", "width": "2602", "jp2-path": "psychicaldevelop00ande_0031.jp2"}, "32": {"fulltext": "LESSON NUMBER FOUR.\\nThe Will.\\nThere is a poverty of words with definite meaning in the\\nlanguage of Philosophy. A writer may coin new words, or\\nadopt some old ones from the ordinary speech and give them a\\ntechnical meaning. But all such words must conform to some\\nstandard common to the entire language. All such special\\nwords must be capable of being redeemed in language that can\\nbe understood by the common people. Words taken from\\nordinary language and adopted by philosophy often retain\\nthat popular meaning and prove to be inadequate to convey\\ndistinct ideas. This trouble might in some way be obviated,\\nbut the writers on philosophical subjects themselves use words\\ntoo indiscriminately. Some of them using one word to convey\\ntwo or more distinct ideas. Philosophy speaks the language of\\nall nations in civilization and there are many errors in the\\ntranslation, so there is great confusion. If one should use\\nsuch a word as sense, concept, consciousness, force, purpose,\\nintention or will, we would necessarily have to ask with what\\nmeaning he used the word before we could know whether or not\\nto agree with him in the statement he had made.\\nThe Physical Sciences are very fortunate in having now\\nan exact language. It is so much more exact than that of\\nmetaphysics that there is at least room for envy.\\nPerhaps there is no word in all the categories of meta-\\nphysical terms that is more ambiguous than will. Some\\nauthors have attempted to define the term, while others have\\nconsidered it to be indefinable. In psychology it has been used\\nin a very general sense to denote the whole character and", "height": "4560", "width": "2733", "jp2-path": "psychicaldevelop00ande_0032.jp2"}, "33": {"fulltext": "nature of man, together with the expression of these in action.\\nThis term, will, lias been used to define the mental act called\\nhat m setting in action certain forces, or effecting an impres-\\nsion, muscular feeling or an impulse along the nerve.\\nIt is very interesting to study some of the various theories\\nof the will that have been evolved by the philosophers of the\\nancient and modern world. Some are interesting because they\\nare so very childish; bearing the impress of superstition, or of\\na particular system of religion. Some, however, are very\\ntedious. It seems as if some writers have endeavored to see\\nhow wearisome they could make their work.\\nFor the student of practical mental science, I do not think\\nit best to review the various theories of the will here. It might\\nonly serve to confuse him so we will only consider the com-\\nmonly accepted definition of the will and then endeavor to give\\nan exact definition of it. We will quote from a little work\\ncalled Will Power, by J. Milner Fothergill, believing it will\\nset forth the common idea of the will quite clearly What the\\nwill is, is a matter upon which metaphysicians have not been\\nable to make up their minds, after all the attention bestowed\\nupon it and after they have come to some conclusion, either\\nof agreement or fixity of disagreement, the result will have no\\npractical value. She has a will, she has the mother or\\nnurse will say of some child then just as they have done and\\ndo now, and will continue to do after the learned word-weighers\\nhave arrived at their decision. Will is one of the little\\nmen who stands behind us, mind, soul, spirit, will, in-\\ntangible something, revealed to us, how? We say he has\\na right mind of a man, like the late Dean Stanley; we\\nspeak of an ardent soul, like the late Lord Palmerston,\\nor of a man of resolute will, like Prince Bismark. But\\nbeyond this we speak of a comprehensive intellect, as in\\nthe case of the late Count Cavour. We know these little men\\nin a familiar way; but we can no more than find them than we", "height": "4585", "width": "2616", "jp2-path": "psychicaldevelop00ande_0033.jp2"}, "34": {"fulltext": "can put them up in Canada balsam, and inspect them at our\\nleisure under the lense of the microscope. Yet we never hesi-\\ntate to use the word, nor is there any difficulty about their being\\ncomprehended by others. When each word falls on the ear, it\\nhas not either an unknown or a doubtful sound. A man may\\npossess a sound mind, be a good soul, in both senses, be of a\\nloving spirit, and yet not be remarkable for will power. Like\\nMr, Brook in Middlemarch, he may be poured into any\\nmould, and keep shape in none.\\nA man may be possessed with much ability and yet be a\\npractical failure, because he is irresolute, or lacking in will\\npower. On the other hand, a man may have but moderate abil-\\nity, and yet attain great success because he possesses a strong\\nwill. George Elliot has brought out this contrast of character\\nin bold outline, in a difference between Tom Tulliver and his\\nsister Maggie in The Mill on the Floss. Tom is certainly\\nnarrow, as destitute of imagination as ever a Dodson could be,\\nbut he is inflexible. Maggie has warm sympathies, an active\\nimagination, intellectual capacity; but she lacks will. It may\\nbe impossible to define this will, but we understand what we\\nmean by it when we speak of its presence or its absence. When\\nit becomes excessive, we speak of wilful and no better illus-\\ntration could be had than that of George III., of glorious mem-\\nory, of whom Landor said savagely, he was the least mischiev-\\nous when he was the most incapable. Another of our mon-\\narchs furnishes an illustration of an opposite condition\\nEthelred, the Unready, where the lack of will left him un-\\nprepared for emergencies. In George III., we saw the same\\nhard, unyielding obstinacy as was exhibited in the character of\\nGeorge I. Argument fell dead on these two men; they went\\ntheir own way, yet neither were men of capacity; whether in\\ncombination with great talent or mediacre ability it is the pres-\\nence of what we call will which endows the individual with\\ncharacter. Character by no means involves originality;", "height": "4550", "width": "2682", "jp2-path": "psychicaldevelop00ande_0034.jp2"}, "35": {"fulltext": "though when that is also present we speak of the individual as\\neat character, a matter quite different from a character\\non the stage, or the character of a Scotch village crowd. It\\nis scarcely possible for a man to be really a great man, pos-\\nsessing influence over those around him (who are not in his\\npower) without a large share of what we designate as will.\\nIt is commonly said that Napoleon and Bismark were\\nmen of strong will. I say that their wills were no stronger\\nthan those of any other persons no matter how weak they may\\nbe. The truth of my statement will be plain to you after I\\nhave given to you my theory of the will.\\nWe sometimes speak of exercising the will as by an ex-\\nercise of my will I control my body. This is not true. The\\nwill cannot be exercised. It has a very unique place in psychical\\nlife.\\nBefore giving our views of the will in particular, it will\\nbe necessarv to look into the sub-conscious mind of man, out\\nof which the will must grow. This sub-conscious mind of man\\nis a phase of the universal intelligence endeavoring to manifest\\nitself through him. This sub-conscious mind has a perfect\\nmemory of all experiences, which are to it suggestions. It re-\\nceives all thought by telepathy. It is influenced by the environ-\\nment of the individual. All these things are suggestions and\\neach gives rise to some particular impulse tending to cause\\nthe sub-conscious mind to express itself along a certain line.\\nIt would naturally respond to any one impulse if it were the\\nonly impulse but there are many suggestions, each arousing an\\nimpulse. It is this aggregate of suggestions that determines the\\nactions of the individual. The sub-conscious mind cannot re-\\nspond to any one, and give it full expression for it is influenced\\nby the other forces to act differently. All these forces acting\\nat once, a resultant is produced: The force of this resultant\\nis the Human Will.\\n-f", "height": "4585", "width": "2604", "jp2-path": "psychicaldevelop00ande_0035.jp2"}, "36": {"fulltext": "This may be made plain by a comparison to the resultant\\nforces in Physics.\\nFor example, two equal forces are acting so that the lines\\nof their action meet at right angles when these forces meet,\\neach is deflected, the two forces are combined; their action is\\nnow along a line equally distant from those they were formerly\\nacting along. Each is deflected just 45 degrees change the\\nintensity of these forces in any way so that they are not equal\\nand you will change the direction of the resultant.\\nSo in the mind, when you change the relative strength of\\nthe suggestions, you change the resultant, or the Will. I hope\\nyou will be able to comprehend this idea of the Will, for by\\ndoing so you will be able to better understand many of the\\nphenomena of occultism. You may ask, what is conscious\\ndeliberation? Surely, I am manifesting will and exercising it\\nwhen I make a choice. I ask you how you come to deliberate\\nI ask you how you come to make a choice, and further more,\\nhow did you happen to choose what you did? Please do me\\nthe favor to think along this line until you have become thor-\\noughly acquainted with the theory.\\nYou are to make a choice, you are to decide to go to the\\nright or to the left you think you are at perfect liberty to\\nchoose finally you make a decision and you go to the right.\\nWhat caused you to do so? Then what caused you to go that\\nway more than the other? Evidently you did want to go that\\nway more than you wanted to go the other way; or you\\nwould have gone to the left. Just as you were to make\\nthe decision a suggestion of some kind perhaps came to\\nyou, arousing a certain impulse. It in some measure\\ndeflected the resultant. The suggestion gave rise to an\\nimpulse tending to have you go to the right. That is\\nembodied in the resultant. You decide. The decision is\\nmade along the line of the resultant, or in the only\\nway possible. The resultant would necessarily have to be", "height": "4566", "width": "2682", "jp2-path": "psychicaldevelop00ande_0036.jp2"}, "37": {"fulltext": "changed before you could go to the left, because you must ex-\\npress vourself along the line of the resultant and it is not in\\nthat direction.\\nSome one may cry fatalism, and tell me that according to\\nthis theory man is a complete slave to circumstances. If this\\nproves to be the logical conclusion I will accept it but I do\\nnot think this theory will appear at all fatalistic to those who\\ncontinue this investigation further. At least not fatalistic in\\nany practical sense in the end. However, some men are\\ncreatures of circumstance. Veritable slaves, weighed down\\nwith false suggestions that are clinging to them like heavy\\nchains. They have to learn how to change the nature of the\\nsub-conscious and thereby change the resultant. I do not in-\\ntend to convey the idea that there can be but one resultant at\\na time. The action of the mind is not limited any way. The\\nsub-conscious mind may be increasing the rate of pulsations\\nof the heart, and at the same time be stimulating the conscious\\nmind to do an act indicating hope, hate, envy, shame or malice,\\nas the case may be. A great deal of controversy has been held\\nover the freedom of the Will. We see from our definition of\\nthe Will, that it cannot be free. We do not mean to convey the\\nthought that we believe that man has no freedom as before\\nstated, most men are abject slaves of circumstance. But it\\nis not necessary for him to remain in that condition. He\\ncannot remain there. Some time he will come to know him-\\nself. The will is a resultant, out of this resultant has grown in-\\ntention. It is the cream of the Will. When man commences to\\nrecognize his true nature, to understand that he is one with the\\nuniversal intelligence, and recognizes also that it is expressing\\nitself through him, through the avenues that have been supplied\\nby the suggestions that have come to him, he also learns that\\nhe can determine the resultant, and thereby his condition by\\nmarshalling the forces that are surging for expression, he is able\\nto change the resultant, or Will.\\n(3)", "height": "4585", "width": "2555", "jp2-path": "psychicaldevelop00ande_0037.jp2"}, "38": {"fulltext": "This power of the mind that we recognize as the intention\\nis a result of evolution, as is almost every other thing in the\\nuniverse. There is often a mistaken use of terms in using Will\\ninstead ot Personal Magnetism. It is said that men, such men\\nas Bismark. Napoleon and Webster, possessed strong wills it\\nwas not the will that was strong, it was simply a great power of\\nasserting their individuality along the line of the resultant. If\\nyou are in poverty, you must change the forces that are behind\\nyou, and change the resultant before you can come to affluence.\\nYou cannot accomplish a purpose when there is no strong im-\\npulse in that direction to urge you on. These forces can be\\nchanged by suggestion from the conscious mind by the exercise\\nof intention. But intention is not Will. It is simply a power\\nof the conscious mind exercised along the line of the resultant of\\nall our impulse, which is the Will. Can the will be strength-\\nened? Xo, but it can be directed. We will now give a few\\nsimple exercises for this purpose.\\nIf, sdrne day you should feel a little despondent, and the\\nworld does not seem just as bright as it should, you may know\\nthat you are experiencing the legitimate result of the sugges-\\ntions that are with you. Then think to yourself that you are\\nhappy think this thought mentally I am happy, I am one\\nwith the Infinite Life commence to act as if you were feeling\\nin th-j very best of spirits. These thoughts and acts go to\\nyour inner-self as suggestions, and will awaken new impulses,\\ntending to express themselves in happiness. Continue this and\\nyou will be able to more than counteract the suggestion of\\ndespondency and you will experience an exhilaration of spirits.\\nRemember that the thoughts we think determine in a great\\nmeasure what we shall be. Think a thought- tending to pro-\\nduce an impulse opposite the ones that are being expressed,\\ncontinue this and you will soon prove by your own experience\\nthe truth of the statement that V^we can attain whatever we may\\ndesire by intelligent exercise of intention.", "height": "4569", "width": "2733", "jp2-path": "psychicaldevelop00ande_0038.jp2"}, "39": {"fulltext": "LESSON NUMBER FIVE.\\nIntention*\\nIntention has been defined by some one as an exercise of\\nthe will. By the definition that I have given of t U in\\nanother place, this could not be trv the will cannot be\\ned. We someti: eak of the conscious and uncon-\\nscious wills but in reality there can be no conscious will.\\nUpon this point Yon Hart man in his Philosophy of the Uncon-\\nscic :\u00c2\u00bb1. II., Page\\ni\\nw as concerns the will its e have hitherto called\\nit conscious, when it has a conscious unconsciousness, when it\\nan unc s content. It is, ho\\nsee that this is only a figurative nee it oni\\nto the contents of the will but the will itself can never become\\nconscious because it can never contradict itself. There may\\nell be several do iriance with one another, but\\nviolation at any moment is in truth only the resultant of all the\\nsimultaneous de~ Dnsequently can always be only con-\\nformable to itself H now consciousne :i accident which\\nwill bestow upon that of which it is compelled to recognize not\\nbut something foreign a :i short, what enters\\ninto opposition with it, the will can never impart con\\nto itself, because here the thing to be compared, and the stand-\\nard of comparison are one and the same: th never be\\ndifferent or at al. -iance with one another. The will also\\nto recognize something\\nrather the appearance ontaneity is inc ince\\nthe final actuality, and all that lies behind it potential, that\\nmreal. While displeasure, then, always become conscious,", "height": "4585", "width": "2621", "jp2-path": "psychicaldevelop00ande_0039.jp2"}, "40": {"fulltext": "and pleasure can become so under certain circumstances, the\\nwill is said never to be able to become conscious. This latter\\nresult perhaps appears unexpected, yet experience fully con-\\nfirms it.\\nThe wild beast performs all of its actions on impulse. We\\nhave no reason to believe it has any conscious deliberation. It\\ndoes rot possess the faculty of exercising intention it cannot\\nattain this until it becomes highly self-conscious. It is con-\\ntrolled entirely by suggestions. All its acts are along the line\\nof the resultant and it has not yet attained to that position in\\npsychical development in which it would be able to direct the\\nresultant or will. This power intention is developed as the\\nindividual, whether man or beast, becomes more and more con-\\nscious of himself. The individual becomes more and more cap-\\nable of exercising this power as he rises in the school of devel-\\nopment; all the time becoming more and more capable of de-\\ntermining the resultant, until after a long series of develop-\\nments, he i\u00c2\u00a7 entirely conscious of himself. Then intention mas-\\nters all suggestions, controls the will, in fact will and intention\\nbecome one, and the man is free.\\nMan is but a phase of the universal intelligence. When\\nhe becomes conscious of this, in all phases, he is self conscious,\\nand knows the universe. This Will or Intention, is the Uni-\\nversal Will. Now is this universal will free? Has man\\ngained freedom by coming into this exalted condition of perfect\\nself-consciousness in which he is no longer an individual?\\nMany questions may be propounded along this line that require\\nvery elaborate and accurate reasoning to answer, and I wi 1 l not\\nattempt to do so here. I simply wish to point out the length to\\nwhich this study of mind may be carried if the student is de-\\nsirous of continuing the investigation.\\nBut to return to the practical part of the subject of Inten-\\ntion. We have accepted the statement that it is the function of\\nintention to direct the resultant, and thus conrol the body.", "height": "4560", "width": "2739", "jp2-path": "psychicaldevelop00ande_0040.jp2"}, "41": {"fulltext": "Now the functions of the body are controlled by the sub-con-\\nus faculty of the mind; this same faculty of the mind is con-\\ntrolled by suggestion. In fact we are by reason of past sug-\\ngestion and intention. And intention is but a form of sug-\\ngestion.\\nSo it appears that by intention we are able to produce any\\ndesired condition in our body, if the suggestion is strong\\nenough to determine the resultant so that it will be in the direc-\\ntion of our desires.\\nExercising the intention is called concentration, and it will\\nnow be given some consideration, and exercises will be given\\nfor its cultivation. For this power is one of the prime factors\\nin the practice of the Occult Sciences, and is most essential to\\nthe Healer in the cure of diseases, and also to all of us in the\\napplication of the truths of Occultism through the affairs of\\nevery day life. When you are first commencing the practice of\\nconcentration, you will find that your thoughts have a tendency\\nto wander. The very thought you are attempting to think so\\nvigorously is perhaps but a link in a chain of ideas, and by as-\\nsociation you are induced to recognize another thought that is\\nassociated with it. This associative operation goes on for a\\ntime, perhaps altogether in the realm of the unconscious. You\\nare holding the thought so tenaciously that you do not recog-\\nnize the ones clustering around you and arising out of it. But\\nafter a little your conscious mind becomes just a little weary, you\\nsomewhat relax your mental tension, and one of the associative\\nThoughts rises into the plain of consciousness. Banish it at\\nonce. Retain your one thought, or rather think it in such a\\nmanner that it will really become your very self or, let it hold\\nyou. As soon as another thought surges in, ba nish i t. Do not\\nmake the practice of concentration hard work. Don t work\\nat all, just concentrate. Do not contract your muscles Be\\nas nearly relaved as the circumstance will allow. All contraction", "height": "4585", "width": "2699", "jp2-path": "psychicaldevelop00ande_0041.jp2"}, "42": {"fulltext": "^of muscles tend to attract you from the thought you are con-\\ncentrating upon.\\nIt is not advisable for the student to continue the effort to\\nconcentrate for a long time, not long enough to become weary-\\nConcentration is just the same as any other exercise in this\\nit mav be too long continued at the commencement, and may\\npossibly result in some sort of injury. It is decidedly the best\\nplan to have a regular time each day and use it for practice.\\nThis hour or half hour, or whatever time you use for prac-\\ntice, is for your special exercise. You will of course concen-\\ntrate in all the things you do. This time you have set aside for\\nspecial practice should come in such an hour in the day when you\\nwill be allowed to remain in almost perfect silence as silence\\nis one great factor in all psychic work. It is impossible for one\\nto do really good work at concentration with disturbing sounds\\nall around him. You will, however, learn after some practice,\\nhow to withdraw into your own silence, although there is a\\nnoisy throng around you. But in all possibility you have not\\ndeveloped yourself to this yet. and therefore you will find it\\nto be the best for you to do your practice at a time when you\\nwill be free from all noise.\\nYou should continue the practice until you can keep one\\nthought before you as long as necessary, without any great\\nfatigue. It is perhaps not necessary for me to tell you that you\\nshould have your mind free from worry and anxiety during\\nyour practice hour. You should be in a peaceful frame of mind.\\nCast all doubts and fears aside for a while and take an hour\\nof freedom.\\nThere is perhaps no better way to practice concentration\\nthan by taking an auto-suggestion. Xow we know that the\\nmind controls the body, also that the sub-conscious faculty of\\nthe mind has direct control of the circulation of the blood\\nand that it is amenable to control by the power of sug-\\ngestion. In view of these facts we know we are able to cau^", "height": "4570", "width": "2738", "jp2-path": "psychicaldevelop00ande_0042.jp2"}, "43": {"fulltext": "the blood to circulate in any manner we may desire by a proper\\nexercise of intention. Now for practice you may experiment\\nupon yourself, and by auto-suggestion run the blood into your\\nieet. Take a comfortable position fix your mind upon your\\nfeet and concentrate upon a thought like this I am sending\\nthe blood into my feet. You are now concentrating or exer-\\ncising a strong intention. Hold this thought for a few minutes\\nand your feet will commence to perspire, and you will be able to\\nteel the blood surging and swelling the veins. Use the same\\nexercise on the hand, you can make on cold and the other\\nwarm. Practice this and the attainment you make will give\\nyou confidence in yourself and enable you to understand and\\nproduce the more complex phenomena. All the strange things\\nin nature can be reduced to very simple general principles.\\nAs another exercise very much resembling the ones just\\ngiven is the producing of the condition of anaesthesia in your own\\nbody. You can easily learn this if you have already learned to\\nconcentrate sufficiently to master the preceding exercises in\\nthis you will be more particularly using your power upon the\\nnerves. Extend the fingers of the left hand (if you are right\\nhanded) and make the hand rigid by contraction of the muscles\\nall over it. Fix your gaze upon the back of the hand think\\na thought like this All sensation of pain is leaving my hand\\nwith your right hand make passes over the left one, giving it\\nan upward stroke, pressing on rather strongly, thinking, the\\nnerves are becoming quiet, the molecular action is becoming\\nslower, all sensation of pain is leaving my hand exercise\\nan intention like that expressed in these thoughts. Take a\\nbteel pin or needle and prick the back of the hand you will\\nbe able to do so without experiencing any pain and there will\\nbe no soreness in the hand afterwards. After you have made\\nihe experiment, give the hand a downward stroke, with the in-\\ntention of putting the hand in a normal condition. It was this\\npower to produce a condition of anaesthesia in themselves", "height": "4609", "width": "2556", "jp2-path": "psychicaldevelop00ande_0043.jp2"}, "44": {"fulltext": "that rendered the Stoics of Greece and Rome so famous. They\\nbelieved that all pain and pleasure of the body were to be de-\\nspised, for the pains and the pleasures of the intellect were\\nalone worthy of the attention of man. They were almost ab-\\nsolute masters of their bodies so far as pain was concerned.\\nIt is said they thought it was effeminate to wince at the most\\nexcruciating pain. I do not believe this. I think they were\\nsuch masters of themselves that they could suppress the feel-\\ning of pain. Even if in the beginning they did feel the pain but\\nrefused to recognize it by the very basic principles of sugges-\\ntion they would soon cease to experience the pain.\\nLewis in his History of Philosophy, says The Stoics in\\ntheir dread of becoming effeminate became marble. They\\ndespise pain, they despise death. To be above pain was\\nthought to be manly. They did not see that in this respect in-\\nstead of being above humanity they sank below it. You re-\\nceive a blow, and do not wince? So much heroism is dis-\\nplayed by a stone. You are face to face with death, and you\\nhave no regrets Then you are unworthy of life. Real hero-\\nism feels the pain it conquers, and loves the life it surrenders\\nin a noble cause. It is impossible for me to agree with the\\nlearned Historian on many of the statements made in the\\npassages I have just quoted. I believe the Stoics did feel the\\npain they conquered. They must have done so or they would\\nnot have known that they were experiencing a pain which\\nthey might conquer. They conquered so often the pains that\\nthey felt that they ceased after a while to feel. They had con-\\nquered all pain. They had simply attained a position in which\\nthey were master of themselves.\\nI cannot see why these followers of Zeno must necessarily\\nhave sunk below humanity because they ceased to murmur\\nwhen they experience something that caused pain in others.\\nI find the history of the Stoics very interesting, and think\\nthey were wonderful for their mastery of themselves. How-", "height": "4566", "width": "2682", "jp2-path": "psychicaldevelop00ande_0044.jp2"}, "45": {"fulltext": "ever, we will not consider them longer here, jnst simply make\\nthe statement that they were adepts in the practice of con-\\ncentration.\\nIn healing others the power of concentration is essential.\\nYou must be able to send thoughts of health to the patient, v/\\nstrong enough to impress the sub-conscious faculty of his\\nmind and arouse in it the proper impulse. In healing others,\\nas well as self, it is necessary to have in mind clearly what\\nyou intend to accomplish. You cannot exercise strong inten-\\ntion, or concentrate without a definite purpose..- You should\\nnot do as many do attempt to commence to concentrate and\\nthen look about for the thought or purpose. So by way of gen-\\neral instruction I would say; first get a definite idea of what you\\nintend to accomplish, then formulate a thought that expresses\\nchat idea concisely. Hold this one thought to the exclusion of\\nevery other thought. Ideas, concise thoughts, and meditation\\nare the essentials of concentration and no great achievements\\ncan be attained without each of these being comparatively free\\nirom flaws.", "height": "4585", "width": "2585", "jp2-path": "psychicaldevelop00ande_0045.jp2"}, "46": {"fulltext": "LESSON NUMBER SIX,\\nConfidence\\nHave you not many times among your acquaintances,\\nnoted two men, both apparently endowed with the same amount\\nof natural ability, both equally intelligent, and both really\\nequally competent but one of them is constantly progressing,\\nis constantly pressing forward; whatever he undertakes he suc-\\ncessfully accomplishes People say of him He is lucky.\\nThey have faith in him. They do not hesitate to employ him.\\nThey say he is just the one to do the work. He is a leader in\\nhis community. The other one, poor fellow, he having as great\\nintelligence, and natural capabilities is continually making fail-\\nures. Anything that he may undertake is seldom carried to a\\nsuccessful issue. He is not a successful business man. He is\\nsaid to be unlucky. People seldom employ him as they do\\nnot have faith in him.\\nWhy this difference in the achievement of the two men?\\nWhy this difference in the public estimation? Chiefly because\\nof the difference in the self estimation and the amount of self-\\nreliance in the two men. Or in other words, a difference in the\\namount of faith, or belief in their own powers. The first one\\nhas confidence in himself; he believes in himself, in his power\\nto accomplish; has self-reiiance. Doubts and fears are\\nstrangers to him. He never says nor thinks, I can t. His\\nvery confidence in himself inspires the confidence of others in\\nhim.\\nThe second one lacks this confidence in himself; lacks\\nself-reliance distrusts his own abilities. He is continually", "height": "4569", "width": "2682", "jp2-path": "psychicaldevelop00ande_0046.jp2"}, "47": {"fulltext": "harrassed by doubts and fears of failure, afraid to try things;\\nand when forced to an undertaking, carries before his mind the\\npicture of failure rather than of success. His manners, acts\\nand words, let the people into the secret of his weakness; and\\nhow can they be expected to have confidence in and rely upon\\none who is not strong enough to rely upon himself?\\nThis self-confidence is not to be confounded with egotism.\\nIt is not the big I and little you feeling; and is not expressed\\nin bombast and braggadocio. It is begotten of a knowledge\\nof ones own powers, founded on trial and proof. It assumes\\nno powers it does not concede to others and does not concede\\nto others any powers it does not claim for self. Lack of self-\\nconfidence is not a lack of powers and capabilities nor is it\\neven a possession of them in less degree. It is simply a lack\\nof belief in and knowledge of those powers a lack of belief in\\nand knowledge of ones self. Know thyself, and you will\\nbe self-confident, self-reliant and all powerful. Once come\\ninto possession of knowledge of your own powers, knowing\\nthat whatsoever you undertake you can accomplish then all\\nbarriers to your progress, development and success are swept\\naway ,and there is no such thing for you as failure. This is\\nthe secret of the success of those who are styled self-made\\nmen. They are not different from other men, except that they\\nbeiieve and. have confidence in and rely upon themselves. No\\none ever did or ever will fully succeed in any undertaking ex-\\ncept he has full confidence in his ability to succeed.\\nThis confidence in self is easily cultivated and developed.\\nDo it this way hereafter, in everything you undertake, think\\nthe thought, This thing can be done. I can do it, and do it\\nas well as any other person and then leave this thought, this\\nauto-suggestion, undisturbed in the mind. Think this thought\\nas an absolute fact, as indeed it is, and then act upon it. You\\nwill note the success following the trial. A few trials honestly\\ncarried out will soon prove to you that the individualized por-", "height": "4585", "width": "2547", "jp2-path": "psychicaldevelop00ande_0047.jp2"}, "48": {"fulltext": "tion of the great Universal Intelligence resident in you, is as\\ngreat in quantity and as good in quality, as in any other\\nperson.\\nPeople possessing self-confidence are positive. People\\nlacking self-confidence are negative. People of a negative\\ndisposition are easily influenced by people of a positive disposi-\\ntion, and look to them for support, guidance and direction. In\\nthe sick and diseased the negative predominates. In curing\\ndisease it is absolutely necessary that the operator becomes\\nin rapport with the patient, or, in other words, that there be a\\ntacit agreement between the operator and patient on the part\\nof the operator, that he can and will cure the patient; on the\\npart of the patient, that he can and will be cured by the oper-\\nator. This agreement can never be reached so long as there\\nexists any doubts in the minds of either. You cannot cure\\nyour patient so long as any doubt of your ability to cure him\\nremains injiis mind; and you cannot fully eliminate this doubt\\nfrom his mind so long as you have doubts and fears in your\\nown mind. Hence the absolute necessity of the operator being\\npositive, and letting that positive-confidence shine forth\\nin all his thoughts, words and actions. Confidence is con-\\ntagious. Having it yourself, your patient soon becomes im-\\npregnated with it. Intention guides and directs your thought.\\nConfidence gives it force and effect.\\nHere then is a rule you must follow: Never doubt your\\nability to cure your patient; and gain the confidence of your\\npatient in you that you can and will cure him, then success will\\nbe yours.\\nTrue confidence is based upon a realization of the powers\\nwithin you. By this we mean that you must not only recognize,\\nbut KNOW that you possess the power to accomplish your\\npurpose, and have the ability to exercise such power. The\\nsaying of Jesus, that if you have faith as a grain of mustard\\nseed, you can move mountains, is pregnant with this truth.", "height": "4607", "width": "2534", "jp2-path": "psychicaldevelop00ande_0048.jp2"}, "49": {"fulltext": "Once you realize your oneness with the Infinite Mind, you must\\nrecognize that you can draw from the source of the Infinite for\\nthe exercise of any power, force, or energy you may wish to\\nutilize in the accomplishment of any desire. And once recog-\\nnizing this truth you know there is nothing beyond your power\\nof achievement. This is as true with reference to the de-\\nvelopment of any faculty of the human organism, or of the\\nindividual mind, as of any material fact. Hence, it follows,\\nthat to accomplish a change in the physical or psychological\\ncondition of a person it is necessary only to exercise the powers\\nthat you know you possess. To illustrate, every person is\\npotentially able to solve a mathematical problem, and knows\\nhimself to be so. He also recognizes the fact, that in order to\\nbe actually able to solve mathematical problems, he must de-\\nvelop that potentiality, until he realizes that he can accom-\\nplish the solution. After having thus developed his latent pow-\\ners, he is confident, or has faith in his ability to exercise those\\npowers successfully.\\nIt is just as true, that every person possesses the power to\\nheal disease, to strengthen the weak, to encourage the despair-\\ning, and to enrich the impoverished, as it is that they possess\\nthe power when developed, to solve the mathematical problem.\\nRealizing this fact, it is evident that all that is necessary to the\\naccomplishment of any of these results, is the development of\\nthe powers inherent within us to do so. Confidence simply\\nconsists in our recognition of our potentiality, and the develop-\\nment of the same. To cure disease, simply requires that we\\nbe able to accomplish a change in the psychological condition\\nof our patient. We know, that having the universal Mind as\\nour source of constructive operation, we have the power to\\ncreate any condition we may choose. And, having confidence\\nin our ability to exercise this power, and inspiring our patient\\nwith a like confidence, both in himself and in us as healer, the\\ndesired results are inevitably obtained.", "height": "4607", "width": "2534", "jp2-path": "psychicaldevelop00ande_0049.jp2"}, "50": {"fulltext": "To bring about the desired change in the psychological\\ncondition of our patient, and to establish confidence, all that is\\nnecessary is to bring your patient to realize that he himself is\\nable to exercise the powers of restoration. This can be done by\\nimplanting in his mind, both conscious and sub-conscious, a sug-\\ngestion that calls into operation that exercise of his own fac-\\nulties, and so confirming him in this attitude of mind, that he\\nwill continue to act upon the suggestion thus given him. Once\\nyou have accomplished this, you have instilled info your patient\\na knowledge of himself. THIS IS CONFIDENCE.\\nWith it there is nothing beyond the achievement of man.\\nConfidence in self is but a manner of expressing your un-\\nconscious faith and trust in the universal intelligence. When\\nyou rely upon yourself, you are relying upon the. universal\\npower that is expressing itself through you. When you ex-\\npress a confidence in others, it indicates that you yourself are\\nworthy of confidence but if you have no faith in your fellow\\nmen, perhaps you would find few people that would trust you.\\nConfidence, should be universal, I should trust all my brothers\\nand all my brothers should trust me. We are simply expres-\\nsions of the same life principles, in reality we are all one.\\nMen sometimes prate about another man who is so good\\nthat he never refuses to loan a wanderer money when he appeals\\nto him for aid and they think it almost marvelous, that none of\\nthem have ever deceived him, the money has always been re-\\nturned at the proper time. Do you know why the money was\\nleturned to him? Do you know how he appealed to them so\\nas to influence them to keep their word? I will tell you. He\\nsimply TRUSTED them, and let them KNOW they were\\ntrus ted. All men everyhere are to be trusted. No man on\\nearth will deceive you if he knows you have confidence in him.\\nThe best way to collect a bill, is to let the one who owes you\\nknow that you EXPECT him to pay it. If, however, you have\\nthe slightest doubt about his honesty, he will perhaps not pay\\nyou you must have absolute confidence in him.", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0050.jp2"}, "51": {"fulltext": "There is a large banking establishment in this country,\\nthat loans money to any one who can convince them that they\\nare engaged in some honorable employment, and have a repu-\\ntation of being honest. They will loan him money without\\nsecurity of any kind other than his signature. Now this\\ncompany has never lost a dollar. The people who borrowed\\nthe money felt that they themselves were trusted. It depended\\nupon the character whether or not it was to be paid. A man s\\ncharacter will always stand a test, if it is tested in an honor-\\nable way.\\nConfidence begets confidence. If I have confidence in\\nyou, you will more likely have confidence in me. If I have\\nconfidence in you, understanding the forces on which I place\\nmy confidence, I will have more confidence in myself. If I\\nhave confidence in myself, I will necessarily have more confi-\\ndence in you, for I know you can do the same things that I\\nknow that I can do. It would be impossible for one to isolate\\nhimself but if it were not, it would be impossible for man to have\\nconfidence in himself, because he would be cut off from all\\naround him, from the infinite life principle that is the source\\nof all his strength in fact it is the man himself. Man cannot\\nthus isolate himself, and live. Isolation would be annihilation.\\nI would say to my students have confidence in yourself and in\\nothers, it will make you strong; it will make you a strong man\\nor woman who will look on the bright side of life. Confidence\\nin self and in others will add much to the happiness of your\\nexistence.\\ne^", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0051.jp2"}, "52": {"fulltext": "LESSON NUMBER SEVEN.\\nHypnotism.\\nHypnotism had its origin in the earliest development of\\nthe monad. When the universal mind commenced to express\\nitself by the differentiation in organism, and the mind thus in-\\ndividualized came to leave its impress upon other individual-\\nizations of mind, then came upon the field of action the power\\nof suggestion. The suggestions at this early stage of psychical\\ndevelopment were altogether unconscious, and it seems to me\\nthat the influence that one monad thus unconsciously has upon\\nanother do%s not merit the name of hypnotism, although I fully\\nrecognize the fact that it is out of this early form of suggestion\\nthat Modern Hypnotism has been evolved. I rather choose\\nto designate as hypnotism that power that one monad CON-\\nSCIOUSLY wields over another. From this point of view we\\ncannot conceive of the origin of hypnotism until the monad\\nhas been developed to the plane of individual self-conscious-\\nness. This stage of development was not attained until at a\\ncomparative recent date in the history of Psychical Develop-\\nment.\\nI give the word hypnotism this somewhat limited defini-\\ntion, for the reason that I do not consider it advisable that\\nwords used in any science be granted too general a meaning,\\nor there may be a scarcity of words with special meanings.\\nSo hereafter in these lessons we will use the word hypnotism to\\ndesignate that influence that one mind consciously and in-\\ntentionally exercises over another.", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0052.jp2"}, "53": {"fulltext": "Hypnotism, in this restricted sense, is very old, as old as\\nthe individual intelligence of the race. But we will consider\\nhypnotism from a historical rather than from a philosophical\\npoint of view.\\nOn the oldest monuments of Egypt, Assyria, and Babylon\\nhave been found figures in bas-relief engraven in such attil tides\\nthat they have been. interpreted by archaeologists to represent\\nthe hypnotic passes, and in the very oldest writings extant we\\nhave ?ccounts of the hypnotic sleep. In both India and China\\nthe study of hypnotism as an art is very old. So old that we\\ncould not even approximately give a date for the commence-\\nment of the study. It has been many years since the Chinese\\nwere adepts in the practice of this art. The Chinese are greatly\\ndeteriorated from what they were many centuries ago. Their\\nreligion is in some measure responsible for this deterioration;\\ntheir knowledge of the power of mind was not sufficient to\\nprotect them from the evil effects of their conservativeness.\\nAs the race became degenerate physically, it gradually lost\\nthe hypnotic power.\\nAt the present day the study of hypnotism as an art is in\\na higher stage of development in India, than anywhere else\\nin the world. The Mahatmas of India possess marvelous oc-\\ncult power, they are Psychics and perhaps have better knowl-\\nedge of psychic forces than any other people in the world.\\nSome of the phenomena produced by them will be described at\\nvarious places through these lessons.\\nWe find that hypnotism was practiced among nearly all\\nnations among the Egyptians, Babylonions, Greeks, Romans,\\nthe savages of New Zealand, Australia, and North America.\\nIn fact it has been practiced among nearly all the races of\\npeople from the earliest time and in all the different stages of\\nsavagery, barbarism and civilization.\\nIt is old; it had its birth among dark and weird super-\\nstitions of the past, for centuries it was clouded in mystery No\\n(4)", "height": "4585", "width": "2526", "jp2-path": "psychicaldevelop00ande_0053.jp2"}, "54": {"fulltext": "one could understand it, very few could use it; none but the\\npriests and the medicine men could wield this terrible power.\\nIt was far beyond the attainment of ordinary men they stood\\nafar off gazing at the strange phenomena produced by those\\nwho could use and perhaps in a measure understood something\\nabout this power. By a few mysterious passes and a glance\\nof the eye the priest would put the subject to sleep, or per-\\nhaps he would voluntarily enter the sleep himself; surely it was\\na strange power. It appealed to man s natural love for the\\ncurious the priest took advantage of this awe, and used the\\npower for self aggrandizement and as a means of enslaving\\nthe people. Thus the power was early abused, and out of this\\nabuse arose an antipathy to the practice of the art, and as a\\nsurvival of this antipathy exists the fear and skepticism of the\\nscience of hypnotism as taught today. Hypnotism has nearly\\nalways retained its garb of mystery, and it is at only a compara-\\ntively recent date that it has been disrobed of this mystery and\\ncommenced to be studied as a science.\\nThus we see that the history of Hypnotism has its origin\\nalmost in fable. But at a more modern date when Hypnotism\\nwas at the zenith of its greatness as an art in India, it was in-\\ntroduced into Europe. This was at the time of the Crusades.\\nWhen Richard Couer de Leon and his followers were contend-\\ning with the infidels for the possession of the Holy Sepulcher,\\nthe philosophers of the West came in contact with the theories\\nand cosomogonies of the Orient. There on the plains of\\nAcre Hypnotism was first taught to the Europeans. There\\nwas no strife between the philosophers of the East and those\\nof the West in regard to the Sepulcher. Their strife was alto-\\ngether in the domain of Philosophy.\\nThe Crusades were beneficial to Europe. And perhaps the\\nWest gained no greater benefit from those Holy Wars than the\\nawakening of an interest into the deeper problems of life. At\\na later date when Frederick II., the wonder of his own and", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0054.jp2"}, "55": {"fulltext": "all succeeding ages was in Palestine, conducting another cru-\\nsade, he delved deeply into the mysteries of the philosophical\\nspeculations of the far East. When he returned to Europe he\\nendeavored to give to his people the benefits of what he had\\nthus learned; but the people were not yet thus far advanced,\\nand he had to contend with the dogmatism of the Church.\\nDuring the following crusades, the West learned still more of the\\nphenomena of Hypnotism that were produced by the men of the\\nOrient.\\nHypnotism made little progress in Europe for many cen-\\nturies after the close of the Crusades. There were some in-\\nvestigations made by men here and there, perhaps the most\\noriginal investigations were made by the philosophers in\\nnorthern Italy. But their discoveries and theories were so\\ninfantile that it is not necessary for the general student of the\\nScience of Hypnotism to dwell upon them. Rather let us pass\\nover a large scope of history, pass over by simply naming\\nsuch men as Pomponatius and Van Helmont, two of the greatest\\ninvestigators of this period, and come down to the eighteenth\\ncentury.\\nHypnotism was first brought to the notice of the scientific\\nworld in France by Anthony Mesmer. He produced manv\\nwonderful phenomena and cured hundreds of people of their\\nailments by this superior power. At first he used the magnet\\nin effecting these cures, but after further investigation he threw\\nit aside and evolved his theory of Animal Magnetism.\\nIt is generally supposed that Mesmer believed there was\\nan invisible fluid which filled the universe and this fluid he\\nthought to be more active in the system of man, and any per-\\nson charged with it was able to influence or control others.\\nPerhaps no man has been more grossly misunderstood than\\nAnton Mesmer, excepting perhaps, Charles Darwin. And it\\nwould please us to have time and space to give our aid towards\\nvindicating to a certain degree the doctrines and theories of", "height": "4585", "width": "2523", "jp2-path": "psychicaldevelop00ande_0055.jp2"}, "56": {"fulltext": "Friedrich Anton Mesmer, whom we consider as one of the\\ngreatest benefactors of the race that has been produced within\\nthe past two centuries.\\nAfter Mesmer came many other investigators, among\\nwhom were De Puysegur, Elliotson, La Fontaine, James Braid,\\nLiebault, Carpenter, Charcot and Bernheim. To enumerate\\nall the students and investigators of Hypnotism would be a\\nvery lengthy task. We can only say all the countries, France,\\nGermany, Denmark, Norway, Sweden, Russia, Italy, Switzer-\\nland, Belgium, Spain, Austria, and the United States have all\\nproduced many patient and skilled investigators of this Science.\\nSome of them have made valuable contributions to the study\\nof the subject; but all of these cannot possibly be considered,\\neven in a general way.\\nAll the various theories of Hypnotism may be embraced\\nin the three great schools, viz.: that of Nancy, Paris and the\\nMesmer school, each of which will now be given a brief sketch.\\nWe will .consider the Mesmer school first, because it is the\\noldest.\\nThe Mesmer school takes its name from its founder, Anton\\nMesmer. He is considered to be the originator of this school\\nof Hypnotism, while in fact (we believe) there are many prin-\\nciples in the modernized school that Mesmer would not\\naccept. But, in general, we will say, the chief tenet of this\\nschool is the belief in Animal Magnetism. This theory of a uni-\\nversal fluid in some respects resembles the modern theory of an\\nether that pervades all space. This theory of animal or vital\\nmagnetism is such an important question in the domain of\\nphilosophical inquiry, that it will be considered in detail in a\\nlesson on Magnetism. It must suffice for the present to say\\nthat it teaches that there is a fluid pervading the universe, that\\nis particularly active in the nervous system of man and is cap-\\nable of being directed. It may be caused to eminate from the\\noperator by an exercise of intention, and impinge upon the\\nsubject in such a way as to control him and put him to sleep.", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0056.jp2"}, "57": {"fulltext": "Next in point ol time comes the Paris or Charcot school,\\nwhich teaches that all Hypnotic phenomena are indications of\\na pathological condition of the subject. They accept to a lim-\\nited extent, the theory of suggestion, but assert that the genuine\\nHypnotic phenomena can be produced only in persons of a\\ndiseased nervous system. Some of the advocates of this school\\nendeavor to account for all Hypnotic phenomena on a physio-\\nlogical basis alone, claiming that in all persons in whom Hyp-\\nnosis can be induced, there is a pathological condition existing\\nin the cerebrum.\\nThe Nancy or Bernheim school is the school of suggestion.\\nIt is by far the most scientific and philosophical of any of these\\nthree schools of Hypnotism. It asserts that the genuine hyp-\\nnotic phenomena can be produced only in persons of healthy\\nphysical organism and strong mentality. The theory as taught\\nby Bernheim himself was, in some particulars, incomplete.\\nBut he laid the basis upon which others are now building. We\\nwill treat hereafter the Nancy method in its latest and fullest\\ndevelopment.\\nIt teaches that during hypnosis the mind of the subject is\\namenable to suggestion from the operator. The stronger the\\nmentality of operator and subject, the more they are in rapport*\\nthe more perfect will be the phenomena produced.\\nIt is perhaps needless to say, in view of what has been as-\\nserted in previous lessons, that we cast our lot with the Nancy\\nschool. We believe and assert that all hypnotic phenomena,\\nas well as any other phenomena in the universe, is produced by\\nsuggestion. Remember, that a suggestion is any influence\\nthat is brought to bear upon a monad, that produces or tends\\nto produce any change whatsoever in that monad s con-\\ndition. So Hypnotism, being an induced change, can be ex-\\nplained by nothing but suggestion. In fact, there is no other\\npower by which it could be produced, for Suggestion rules the\\nworld. The Mesmer method is but a form of suggestion,", "height": "4585", "width": "2528", "jp2-path": "psychicaldevelop00ande_0057.jp2"}, "58": {"fulltext": "The idea or thought of a magnetic fluid is but a suggestion\\nfrom the mind of the operator and to that of the subject. It is\\nthe magnetizer s belief in the fluid that enables him to produce\\nthe phenomena. It is thought the motive power of the uni-\\nverse that controls the subject. Magnetism even if it is\\na material substance, and performs operations, must have\\nsomething that impells it to act and that is mind and that\\npower that produces or tends to produce any change in a\\nmonad s condition is a suggestion.\\nWe believe that this dissertation is sufficient to demonstrate\\nto the student the truth of our statement that the hypnotic\\nphenomena is, and necessarily must be, produced by the power\\nof suggestion. Why speak of diseased organism? Why\\nspeak of weak mentality? What is disease? What is weak-\\nness? They are but phases of the manifestation of the\\nuniversal intelligence expressing itself through the only ave-\\nnues opan to it, through the ones that haev been opened\\nto it by suggestion. From a philosophical point of view\\nI cannot conceive of any process of reasoning by which\\nthe magnetist or advocates of the Paris school are\\nable to sustain the leading tenets of their theories. They are\\nbased on what appears to me to be false premises. I cannot\\nbelieve that magnetism, or a congestion in the cerebrum, in\\nthemselves possess the power within themselves alone, to\\nproduce sleep. They might perhaps, induce it, but only\\nthrough the power of suggestion. So even if we were to admit\\nthe chief tenets on which they base their theory, we can prove\\ntheir theory false.\\nIf the student has followed me carefully, and has com-\\nmenced to understand the immensity of the power of mind,\\ncommenced to recognize the fact that all power is produced\\nby mind, then he will be convinced of the truth of my state-\\nment that all Hypnotic phenomena are produced by sugges-\\ntion, and by suggestion alone.", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0058.jp2"}, "59": {"fulltext": "LESSON NUNBER EIGHT.\\nHypnotism.\\nIn the common literature devoted to Hypnotism, it is cus-\\ntomary to divide the hypnotic sleep into degrees or stages.\\nPerhaps no two writers have used the same divisions. This is\\ninevitable, for no two operators produce precisely the same\\nphenomena in their experiments. The divisions that are made,\\nand the ones that are general in their applications are not iron\\nclad, for all these divisions are simply made for convenience in\\ndesignating a class of phenomena.\\nA stage in Hypnotism is nothing more or less than one of\\nthe phenomena of the sleep and there should be as many stages\\nas there are phenomena. It would not be of any advantage to\\nthe student for me to enumerate and give a synopsis of the\\nvarious classifications that have been made. I would rather\\ngive one generally accepted classification, and follow this with\\na special list of stages that the ordinary operator usually en-\\ndeavors to produce.\\nIn the general classification, there are three main divi-\\nsions of the hypnotic phenomena. These may be designated\\nas: (i) light Hypnosis; (2) deep Hypnosis, and (3) sus-\\npended animation. The first of these embraces phenomena\\nthat are almost entirely physical, and is the one used in the\\nordinary stage Hypnotism. The second, or deep Hypnosis,\\nembraces all the more elaborate Psychic phenomena as clair-\\nvoyance, psychometry and clairaudience. The third degree\\nor suspended animation, which is very rarely produced in", "height": "4609", "width": "2545", "jp2-path": "psychicaldevelop00ande_0059.jp2"}, "60": {"fulltext": "America, is that very deep hypnotic sleep in which all the\\nvarious organs of the body are at rest.\\nWe will now consider in detail the sub-divisions of these\\nthree general classifications, and give minute instructions for\\nproducing them. Although we are not forgetful of the\\nfact that all the various stages are chosen arbitrarily.\\nThere are three classes of phenomena that may be pro-\\nduced in light Hypnosis. As ociore stated, these .phenomena\\nare almost entirely physical. They are known as the first, sec-\\nond and cataleptic stages. The first stage is a condition of very\\nlight sleep, in which the subject is amenable to very light sug-\\ngestions of a physical nature. Ones that require no intense\\nagitation of the sub-conscious condition to perform as closing\\nthe eyes so the subject cannot open them; the closing of the\\nhand or producing the condition of rigidity in the arm. The\\nsecond, is simply a deeper sleep, with the same phenomena as\\nthat of the. first, only the subject is more thoroughly in rapport\\nwith the operator. The third stage, or cataleptic, is the deep-\\nest of the physical manifestations. In this stage, the muscles\\nof the subject s body become intensely contracted, perfectly\\nrigid, so that they are able to sustain heavy weights placed\\nupon them, with the head and feet being supported.\\nIn the second general classification it is customary to make\\nat least two or three sub-divisions. The first of these the\\nfourth stage is that in which the subject commences to glean\\nthoughts out of the unconscious. He is just commencing, as\\nit were, to enter into conscious communication with his inner\\nself. The second or fifth stage, is what we may call the mind\\nreading stage, or the stage in wdiich some of the lighter phe-\\nnomena of telepathy are produced. It is the stage of light\\nclairvoyance. It is simply a continuation of what was com-\\nmenced in the fourth. In it the subject is simply more and\\nmore allowing the universal intelligence to manifest itself in\\nhim In the third sub-division of the second general classi-", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0060.jp2"}, "61": {"fulltext": "fication arc produced the very wonderful psychic phenomena\\nof clairvoyance, clairaudience and psychometry. It is perhaps\\nunnecessary to state that these phenomena are but phases of\\nthe universal intelligence manifesting itself through the sub-\\nject. They demonstrate to us the wonders of Mind, and merit\\nthe rrudent s most careful investigation.\\nThe last general division might be divided into an almost\\ninfinite number of sub-divisions, but it is not necessary to\\nmake these divisions here. We will simply consider the sub-\\nject of suspended animation in general. As was stated in a\\npreceding paragraph, this phenomena is very seldom produced\\nin America but it is very common among the Mahatmas or\\nadepts of the Orient.\\nThere are various ways of producing the first stage of the\\nHypnotic sleep. It may be induced by a gaze, a sudden word\\nor command, by having the subject listen to a slow and mo-\\nnotonous tick by pressure upon the eyeballs by pressure upon\\ncertain arteries and nerve centers by wearying the optic nerve\\nby gentle passes over the body, or simply by verbal suggestion.\\nWe will consider in detail what I deem the best for a beginner\\nto use.\\nHOW TO PRODUCE HYPNOTISM.\\nIt is well for a beginner to get some one for a subject who\\nhas been hypnotized as they are much more easily induced to\\nbecome passive than persons who know nothing about what\\nis to be done. The first thing required for the inducing of\\nhypnosis, is the consent of the subject. It is time wasted for\\na beginner to attempt to hypnotize a person who will give him\\nconscious resistance. After securing his consent to do as\\nyou desire, place the subject in as comfortable position as pos-\\nsible, and have him relax his muscles as much as he is able.\\nPlace his hands upon his knees with feet and limbs close to-\\ngether. Elevate the chin, letting his head drop slightly back.\\nBe sure to see that the subject is in a comfortable position.", "height": "4585", "width": "2576", "jp2-path": "psychicaldevelop00ande_0061.jp2"}, "62": {"fulltext": "Now take your position in front of him, with your hand ele-\\nvated, with two first fingers extended (kept closely together)\\nthe rest of the hand closed. Tell him you are going to put\\nhim to sleep. Be positive in your assertion, but not so positive\\nas to awaken in him any spirit of antagonism. Tell him he must\\nkeep all his muscles relaxed, rest perfectly easy, keep his eyes\\non the tips of your fingers and think of nothing but sleep.\\nHave your hand about three, or three and one-half feet\\nfrom the subject s eyes; hold it so that he can see the tips of\\nyour fingers without any inconvenience. Give him the sug-\\ngestion that as you approach him he will become somewhat\\nsleepy, and that when your fingers are within three or four inch-\\nes of his eyes, he will feel an inclination to close his eyes and\\nsleep. After preparing your way by making such remarks as\\nthose indicated, move your fingers towards the subject, speak-\\ning in a low monotone, such words as sleep, sleep, you are\\nthinking of nothing but sleep, resting perfectly easy, keeping\\nyour eyes steadily on the tips of my fingers, and thinking of\\nnothing but sleep, sleep, sleep, sleep now your eyes are be-\\ncoming a little heavy, a little heavier, heavier, and becoming so\\nsleepy, so sleepy, can hardly hold the e)^elids open, you are\\nnow feeling a disposition to close them, close them, close them,\\nyour eyes are closing, closing; thinking of nothing but sleep,\\nsleep, going to sleep now your eyes are closing, closing, clos-\\ning, closed sleep. If, when you approach closely to the sub-\\nject and his eyes do not close, perhaps it is well for you to\\nclose them lightly with your fingers, giving at the same time\\nthe suggestion of sleep. Keep on talking in a low monotone\\nfor a little while after the subject s eyes are closed, all the\\ntime giving the subject the suggestion of sleep, feeling per-\\nfectly easy, not an ache or pain in your body anywhere, feeling\\nperfectly easy all over, and thinking of nothing but sleep.\\nYou are not making the slightest effort to open your eyes, or\\nto think. You are perfectly passive to my influence. Not", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0062.jp2"}, "63": {"fulltext": "giving the least resistance. Your eyes arc closed, and will re-\\nmain closed until I tell von to open them. You are perfectly\\n-ive. Sleeping, resting perfectly easily, eyes are closed and\\nvou cannot open them, try to open them. Perfectly passive.\\nSee you connot open them. Just keep them closed, and\\nsleep.\\nRepetition is nearly everything in suggestion. So do not\\nbe afraid to let your subject know what you expect of him.\\nDo not be afraid to talk to him of sleep. By following the\\nforegoing instructions, which are written out in detail, that\\nthey may serve as a model for the beginner, you will be able\\nto hypnotize about one in five at the first trial; but if you are\\na beginner and fail to make any impression on your first sub-\\nject, keep on trying and soon you will develop confidence in\\nyourself, and then you will be able to hypnotize as well as\\nany one. But above all, do not be afraid to try. Remember\\nthat in the lexicon of youth, which Fate reserves for a bright\\nmanhood, there is no such word as fail.\\nWhen you have the subject hypnotized so he cannot open\\nhis eyes, you can give him any other suggestion, and if he is\\na good subject, he will take them. It is a good plan to direct\\nthe subject s attention to a particular part of his body; as for\\ninstance, direct it to the arms, and give the suggestion, that\\nin the arm he is commencing to experience a sensation of numb-\\nness. Stroke the arm gently with the hand, repeating the sug-\\ngestion that you have given of numbness. Nearly every sub-\\nject will experience some peculiar sensation; and this will\\npave the way for his accepting the suggestions that are to fol-\\nlow. Remove this suggestion of numbness before you pro-\\nceed. In giving suggestions to your subject, be careful not\\nto give him any that will harm him in any way. Remember\\nthat everything you tell him is real. Tell him he is cold, and\\nhe will shiver tell him he is warm, and he will perhaps com-\\nmence to disrobe. His taking these suggestions prove the", "height": "4609", "width": "2579", "jp2-path": "psychicaldevelop00ande_0063.jp2"}, "64": {"fulltext": "truth of the statement that the sub-conscious faculty of the\\nmind has the power of arriving at logical conclusions, whether\\nthe premises given be true or false. After performing your\\nexperiments, carefully remove all suggestions that might have\\nany evil effect on him. Then tell him that when you count\\nfive, he will wake up. Count, one, commencing to wake up,\\ntake a deep inspiration two, breathe three, waking up, anoth-\\ner deep inspiration four, now you will be wide awake five,\\nwide awake. If your subject does not awaken at your first at-\\ntempt, do not become frightened, but tell him you will awaken\\nhim this time sure. Then repeat the counting process, giv-\\ning upward passes over the body, and stimulating by a light\\nmassage the circulation around the eyes and forehead. There\\nis no danger about the awakening. He would come out of the\\nsleep of his own accord in a little while. The hypnotic sleep\\nwould merge into natural sleep and then he would awaken in\\nthe usual way.\\nAfter you have the subject in the first stage of the Hyp-\\nnotic sleep, and wish to put him on deeper, you can do so by\\ngiving him the proper suggestions. You might perhaps say\\nto him, now you are in the first stage of the hypnotic sleep,\\nand T am going to pass you on into the second. You are rest-\\ning quietly, now sleep, sleep, sleep deeper. When giving the\\nsuggestion of deeper sleep, it is well to press with your hand\\non the subject s chest or forehead, as it heightens in a measure\\nthe suggestion.\\nWith a similar mode of operating you can pass the sub-\\nject on into the third, or cataleptic; telling him that in this\\nstage the muscles will become rigid. It is bes.t to be careful\\nwith new subjects in experimenting on them in this degree of\\nsleep, for instance, if you have someone in a cataleptic,\\nwith feet resting on one chair and head and shoulders on an-\\nother, with a weight lying upon his body, if he should suddenly\\nawaken, he might suffer some injury. It is advisable to train", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0064.jp2"}, "65": {"fulltext": "vour subject for this work, so you will have confidence in him\\nand you will have confidence in yourself. If you should have\\na subject in the third stage, and wish to put him on deeper,\\nthat is have him pass from light into deep hypnosis, you can\\nhave him do so by giving the proper suggestion. You will\\nfirst bring about a relaxed condition, you will quiet by sugges-\\ntion the action of the nervous system. He will breathe slower\\nand deeper; and the pulsation of his heart will become some-\\nwhat slower. You will give him the suggestion that he is\\nceasing to recognize his body; that he is experiencing a peculiar\\nsensation as if he were floating; periphrial sensation is becoming\\ndeadened. Give him the suggestion that his mind is becoming\\nclear, very clear, and he is commencing to recognize his oneness\\nand that he is coming in close touch with the universal mind\\nthat knows all things. By practicing upon your subject while\\nin this stage of the sleep, you will be able to develop him to\\nthat point in which he will be able to tell you names of articles\\nof which you may think, provided you send him the name by\\nthought transference, that is, by concentrating upon the word\\nof which you wish him to think. Thought is vibration, and by\\nthinking of the article of which you wish him to think, some\\nhow his sub-conscious mind will get your thought, and while\\nhis conscious mind is passive, the thought sent him will rise\\ninto objectivity and he will name the article of which you\\nthought. This will be treated more at length in a special les-\\nson on thought transference.\\nThe fifth stage is produced in the same manner as the\\nfourth, and the same suggestions of deeper sleep. In this stage\\nthe subjective mind is allowed more freedom than in the fourth.\\nIn other words the conscious mind is more passive. The sub-\\nject is becoming more and more conscious, as it were, of his\\noneness with the universal intelligence.\\nIt is in this stage that the subject is able to describe\\nplaces and people that are far away. He simply enters into\\n-f", "height": "4613", "width": "2537", "jp2-path": "psychicaldevelop00ande_0065.jp2"}, "66": {"fulltext": "rapport with other minds, and by telepathy gleans their\\nthoughts these thoughts rising into the plane of consciousness\\nbrings before him a mental view of the people or places. All\\nthese phenomena are explicable on the ground of telepathy.\\nThe sixth stage is produced in a manner similar to that\\nused for producing the fourth and fifth, by simply giving the\\nsuggestion of going down into deeper, deeper sleep. In\\nthis stage, the subject may be trained to produce most start-\\nling phenomena. It is in this stage that Psychometry is found.\\nThe mind of the subject is in almost perfect harmony with the\\nuniversal intelligence. The infinite mind is simply using the\\nsubject as an avenue of expression.\\nThe seventh stage, or stage of suspended animation, is the\\nlast stage that it is possible to enter and the body yet remain\\nalive. When it is produced, all the functions of the physical\\norganism are nearly if not quite, at rest. By the most care-\\nful test it is sometimes impossible to get the least sign of\\nlife. To all appearances the subject is dead. It is in a light\\nform of the seventh stage that the phenomena of materializa-\\ntion is producd. It is not necessary to enter into any special\\ndirections for producing this last and deepest stage of the Hyp-\\nnotic sleep, for there will be so few who will ever attain the\\ndevelopment by which it can be produced.\\nWe would not have the student think for an instant that to\\nenter the fourth, fifth or sixth stages it is necessary for him to\\npass through the preceding three in fact it is not necessary to\\npass through any, so-called, stage, to produce any phenomena;\\nbut in developing a subject, these phenomena are generally pro-\\nduced in some such order as herein named. To enter these\\ndeep sleeps, there is one thing necessary the subject must\\nhave patience and practice. Of course the subject can himself\\ngo into these sleeps without the assistance of the operator;\\nthis by the power of auto-suggestion.\\nit is said that when Demosthenes was asked the three", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0066.jp2"}, "67": {"fulltext": "essentials of eloquence, he replied, The first is action, the\\nsecond is action, and the third is action. So if we were asked\\nfor the three essentials of becoming a great hypnotist, or be-\\ncoming highly developed in any field of occultism, we would\\nanswer, practice, practice, practice/ No one can hope to at-\\ntain any great result in Hypnotism without careful investiga-\\ntion and much work.\\ne^?r", "height": "4585", "width": "2568", "jp2-path": "psychicaldevelop00ande_0067.jp2"}, "68": {"fulltext": "LESSON NUMBER NINE.\\nSuggestion\\nSuggestion has been denned in one of the preceding les-\\nsons as any influence that produces or tends to produce any\\nchange whatsoever in the condition of a monad. Some people\\nask the question Is it possible to change the condition of a\\nmonad? This is a purely metaphysical query, and like all\\nothers of this nature, its answer depends upon the interpreta-\\ntion of terms. I will not stop to enter into any controversy\\non the matter but state that with the meaning I give words\\nand expressions it is not only possible for them to be changed,\\nout utterly impossible to keep them from changing. It is im-\\npossible to shut out all suggestions. In truth it is impossible\\nto shut out any.\\nIn every day life we are continually giving good and bad\\nsuggestions and all the time being influenced by the ones we\\nourselves receive. In this lesson we will consider in particular\\nthe suggestions acting upon men and women, rather than treat\\non suggestion in general.\\nSomewhere in these lessons it says that Suggestion rules\\nthe world. This is true in every sense. Suggestion is any\\ninfluence of any nature whatsoever. If I wish you to do some\\nact for me, I ask you. There is a suggestion sent out, it goes\\nto you there is an impulse aroused in your sub-conscious mind\\nto do as I ask. If that impulse is strong enough to determine\\nthe resultant, or will, your intention will be exercised along\\nthe line of that resultant, and perform the act. Then it could", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0068.jp2"}, "69": {"fulltext": "be said that you took my suggestion; but if the impulse\\naroused is not strong enough to determine the resultant, you\\nwill not do as I request. Then you are refusing my sugges-\\ntion. One of the functions of the conscious mind is to pass\\nbefore it the various suggestions, and of allowing or disallowing\\nthe impulse to which they $ive rise. Now this is true only in a\\nlimited degree, for if the impulse is strong enough it will deter-\\nmine the action of the conscious mind.\\nThought is vibration. The entire universe is in vibration;\\nall monads are functioning differently and hence their vibra-\\ntions are different. You and I perhaps are vibrating differ-\\nently. If I wish to determine your actions so you will do as I\\nask you, I must in some way induce you to enter into har-\\nmonious vibration with me upon this particular line of\\nthought. This condition is chen called rapport. You then\\nare said to be passive to my influence, while I am positive.\\nWe have all met people whom we instinctively liked from\\nthe very first we could not have given any reason for our liking\\nthem we just felt drawn towards them. At other times we\\nhave met people who were repulsive to us, we seemed to want\\nto repel them. In the first case there is rapport, in the last,\\na want of it.\\nNow- before I can give a suggestion for you to do some-\\nthing for me and be successful, I must first become in rapport\\nwith you in other words, I must in some way induce you to\\nbecome passive to my influence. If I have a knowledge of\\nhuman nature, it will be of great service to me in accomplish-\\ning this. I must approach you in such a manner that I will in\\nno way arouse in you a spirit of antagonism, for then you\\nwould be positive to me and I could not hope to have my de-\\nsired influence over you. But if I am able to discern some\\nof your characteristics, some of your beliefs and aspirations,\\nthen I may use them as stepning stones to your good will.\\nNow if I doubt my ability to give you a suggestion in such a\\n(5)", "height": "4615", "width": "2532", "jp2-path": "psychicaldevelop00ande_0069.jp2"}, "70": {"fulltext": "manner that you will take it, the chances are strongly in fayor\\nof me making a failure. Confidence begets confidence. If I\\nhave confidence in myself and in you, you will more likely have\\nconfidence in me and more readily become passive to the\\nnoughts I send you.\\nMan is an epitome of the race. Each member of the hu-\\nman family has within himself all the impulses that have been\\naroused since the world began. Each of us has within our-\\nself all the brutal passions of the savage, with all the most\\nsublime emotions and tenderest sympathies that have ever\\nstirred the human breast. Just think, how wonderful is the\\nmind of man It has at its command the wealth of the uni-\\nverse; it is at once love and hate, joy and sorrow, despondency\\nand hope. All these sub-conscious memories are striving for\\nlecognition, all endeavoring to express themselves.\\nIt is the duty of the conscious mind to control all these\\nvarious impulses, to allow none to be expressed except those\\nthat meet with its approval. When the conscious mind is\\nasleep, *he action of the sub-conscious becomes stronger it is\\nfree, and we have such strange dreams. Sometimes our char-\\nacter in the dream is entirely different from which it is when\\nwe are awake. Little innocent girls have been known to\\ndream of committing some terrible murder. Some sugges-\\ntions, probably very old, in an associative dream, was brought\\ninto consciousness and the girl dreamed.\\nAn insane person is one in whom the conscious mind has\\nlost the power of performing its proper function. It no longer\\nexercises a supervision over the impulses that clamor for ex-\\npression. Men who are insane become so through suggestion.\\nIt is some false suggestion controlling them that makes them\\nso. Consequently we believe that mental diseases are more\\nreadily relieved by suggestive therapeutics than by any other\\nform of treatment.", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0070.jp2"}, "71": {"fulltext": "AUTO-SUGGESTION.\\nFrom what has already been said, you have no doubt com-\\nmenced to comprehend something of the power of thought.\\nYour knowledge of suggestion is of no benefit to you except\\nyou put it into practical use.\\nAuto-suggestion, or self-suggestion, is simply the art of\\ngiving suggestions to the sub-conscious faculty of your mind\\ntrom your conscious mind. Remember, that this inner self\\nhas direct control of all the functions of your body. Now by\\nthinking the proper kind of thoughts, you can produce any de-\\nsired condition in your body. If, when you are retiring you\\ndecide you want to arise earlier than usual, by making the de-\\ntermination to awaken at a given hour, you will find that you\\nare able to do so. This same power that caused you to awaken\\nwill do anything for you that you may desire if you will\\nonly trust it and have no doubts as to the result.\\nTrust yourself. When you are trusting this sub-conscious\\npart of you, you are relying upon the Kingdom of Heaven\\nwithin you. To trust yourself is to place confidence in the\\nuniversal. To dare to hope, to aspire to happiness or great-\\nness, is to express your subjective faith in the Infinite Mind\\nof which you are a part. Nothing is impossible to man. He\\nis limited only by his beliefs of a doubting or of a fearful na-\\nture. If all men at a given moment were to strike out every\\nfear, all doubt, every touch of envy in fact, free themselves\\nfrom all forms of false suggestions, instantly this world would be\\nchanged to an Eden.\\nPerhaps the reader does not yet fully comprehend the full\\nforce of suggestion as a factor in life. Some instances of the\\nwonderful power of suggestion, taken from history, will per-\\nhaps not be out of place here there were many strange phenom-\\nena produced. Often while kneeling, gazing steadfastly at and\\npraying to the image of the Christ, the worshiper would be-", "height": "4632", "width": "2519", "jp2-path": "psychicaldevelop00ande_0071.jp2"}, "72": {"fulltext": "come intensely aroused he would gaze so earnestly at the\\nChrist, and from the place where he would be kneeling he would\\nslowly pass up to the image above him and clasp it in his arms.\\nHistory recalls many cases of such phenomena where the\\nworshipper would, in an ecstacy, pass from the ground to the\\nspire of a cathedral, and embrace the cross in his arms. Some-\\ntimes again, while gazing fixedly upon a painting, or a statue\\nof their Saviour the sub-conscious would become so highly\\nstimulated, that there would be expressed upon their own\\nbodies, the wounds of the Christ. After experiencing this con-\\ndition of ecstacy, the worshipper would have upon his hands\\nand feet the marks of the cruel nails, and in his side sometimes\\nhave a wound as if from the thrust of a spear.\\nNow this is nothing but suggestion. The religious zeal\\nwas so great that it stimulated the sub-conscious to such a\\ndegree with the idea of drawing close to the image, or of\\nsympathy for the wounds of the Christ, that the sub-conscious\\nwould express itself in its legitimate sphere of absolute con-\\ntrol of the body under such circumstances and produce the\\nphenomena of which we have just told.\\nJoan of Arc did her great work in bringing Liberty to\\nFrance through the power of Suggestion. It was the belief of\\nher mission that made her strong. She believed that she was\\ncalled by God to lead the armies of France to victory. She\\nhad dreamed ,and in that dream she had received the message,\\nas she thought, from the spirit, bidding her to go forth and up-\\nhold the banner of her country. It was this hypnotic, perhaps\\nclairvoyant dream that gave her such indominitable energy.\\nHowever we may account for this direct we know that through\\nher the universal intelligence was expressing itself, to further in\\na measure the advancement of the race. It was the Soul of the\\nRace seeking to express itself. Through all her trials, the\\nMaid of Orleans was supported by this power of which she\\nwas unconscious. All her career is but a vivid example of\\nthe wonderful power of Suggestion.", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0072.jp2"}, "73": {"fulltext": "In Biblical literature we would be able to find numerous\\nexamples of Suggestion. What the mysterious power that\\nprotected Daniel in the lion s den, or the three men who were\\nplaced in the firey furnace, heated seven times hotter than\\nit had ever been before? It is evident to all students of\\nthought that these are but other illustrations of the power of\\nsuggestion. When we read of anything startling in the He-\\nbrew Literature, or in any literature, we may know that if it\\nwas produced, the phenomena was brought about by sugges-\\ntion and if suggestion did it then, it will do it now. Each and\\nevery one of us now can do it, if we only believe in ourselves,\\nhave confidence in ourselvos, rely upon our belief and try.\\nNothing is impossible to man. He is limited here on earth,\\nbecause he has not the courage to trust himself. He permits\\nhimself to be blown about by every wind that blows and\\nwhether or not he makes a success or failure in life, depends\\nnot so much upon his determination, as upon the influences\\naround him. When he submits to fear, he is condemning him-\\nself, and casting a blight on development of all that follows.\\nIt is not only man s privilege, but man s duty, to be free.\\nHe must be free socially, intellectually, politically, it is vain to\\nenumerate, he must be FREE. And to be free is to cast off all\\nthe chains of false suggestions that are binding him down. To\\nbe free is to be one with God. It is man s duty to strive\\nfor freedom every day. He must endeavor to make himself\\nbetter, and the world better. He must endeavor to bring to\\nhimself the good things of this earth, and he must see that all\\nothers get their share of the good things of this earth. He must\\nstrive to be happy and see that happiness becomes universal.\\nHe must bring to himself the blessings of peace, he must also\\nsee that others are peaceful in fact, he must bring to himself all\\nthe good things that he desires, and endeavor to see that each\\nand every child of our race has all that he desires and then he\\nwill be living as he would rejoice to live, and as it is his duty to", "height": "4585", "width": "2523", "jp2-path": "psychicaldevelop00ande_0073.jp2"}, "74": {"fulltext": "live. Earth could be made a paradise, if men only commence\\nto think it so. This is no Eutopian dream. All these things\\nare possible, and all may be realized by the united, harmonious,\\nintelligent use of suggestion. If men would, but at one mo-\\nment commence to think right, the face of the world would\\nbe changed in the twinkling of an eye. Thought builds the\\nworlds.\\nThese examples and these possibilities are placed before\\nthe student for the purpose of stimulating him. He must have\\nconfidence in self, he must trust himself, for if he should not,\\nby the laws of nature he could not expect others to have con-\\nfidence or trust in him. They are also given for the purpose of\\nstimulating the student to experimenting along the line of sug-\\ngestion. You must not be afraid to try. No matter how\\ndiscouraged you may be, no matter how weak-hearted, smile,\\nstand erect and tell the world you are feeling fine, and that you\\ncan and wijl accomplish the particular undertaking now at hand.\\nYou can succeed in all the affairs of this life if you desire it, and\\nhave the courage and the conviction to trust your desire.\\nea^r", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0076.jp2"}, "75": {"fulltext": "LESSON NUMBER TEN\\nSuggestive Therapeutics\\nThere is a fable current in the Orient which tells of one\\nwho met a fearful phantom. In reply to his questions the grew-\\nsome one replied I am Plague. I am just now from yon-\\nder city, where ten thousand people lie dead one thousand\\nwere slain by me, the rest by fear. I believe this fable does\\nnot fully indicate the relation that existed between fear and\\nplague in the East at the time of one of the great epidemics\\nthat used to be so frequent there. The plague had become\\npersonified through fear, and was thought to be a demon, pos-\\nsessed of such terrible power of inflicting death, that it was im-\\npossible for man to ward off the blows he could only cringe\\nand pray to his god.\\nAll savage and barbarous people believe that disease is\\ncaused by some jealous god, demon, or disembodied spirit, and\\nthey have ceremonies by which to propitiate the god, dancing,\\nshoutings, and harsh grating noises to frighten away the un-\\nwelcome visiting demons and ghosts that they believed brought\\ndeath to their people. Some savage tribes, as those of New\\nSouth Wales, believe that all deaths are caused by sorcery, and\\nhence all deaths must be avenged.\\nFor a great many centuries the Church taught that disease\\nand death were introduced into the world by satan\\nby inducing the first pair to eat the forbidden fruit. Perhaps\\nif we knew the proper interpretation of this old Babalonian", "height": "4609", "width": "2559", "jp2-path": "psychicaldevelop00ande_0077.jp2"}, "76": {"fulltext": "Myth, we should find it to contain much truth, but the explana-\\ntion given by the Church was not only wrong and ignorant, but\\npositively harmful.\\nEven when the Hebrew Scriptures are assuming to be re-\\nlating historical events, we find Jehovah inflicting suffering\\nand death upon people who are not living in perfect accord with\\nhis capricious will, as in the affliction sent upon Pharioh and\\nhis people.\\nMan has nearly always been taught to fear disease and\\ndeath as something he could in no way avoid. These sug-\\ngestions are with all of us today; yes, even the most civilized men\\nand women look upon disease, misfortune and poverty as things\\nto fear, and every precaution is taken to avoid them. This fear,\\nas yon can readily see, is but a survival of the savage, barbar-\\nous and semi-civilized beliefs.\\nDisease is simply the expression of a condition of discord\\nbetween man and the world around. He is not in tune with\\nthe Infinite. This condition of discord strives for and always\\nobtains expressions. Disease, however, is but one form of the\\nexpression. It may be expressed in poverty, hate, envy, and\\nlust. This discord is simply directed by the suggestions that\\nare arousing impulses within us. I may be able to change\\nthe condition of the sufferers sub-conscious, and thereby\\nchange the resultant and thus dispel the particular malady from\\nwhich he suffers, but so long as the condition of discord exists,\\nthe patient is in danger. I may have changed the relative\\nstrength of the impulses within him by suggestion, so that the\\nwant of harmony will not be expressed again as a disease; but\\nit may express itself in poverty, discouragement, or any of the\\nvarious misfortunes or diseased mental conditions that we at\\nonce recognize as a result of this spirit of Individualism that\\nis so highly developed in man that he antagonizes all else this\\nis the discord.", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0078.jp2"}, "77": {"fulltext": "The mission of Suggestive Therapeutics does not stop\\nwhen the patient is relieved of this particular trouble that we\\nare called upon to cure. You will readily see why this is true,\\nif you have comprehended what I have just told you.\\nIt is best for the student to commence the study and prac-\\ntice of suggestion as a therapeutic agent by giving his atten-\\ntion to both of these phases of the psychic culture from the\\nvery start. A great many of our healers are simply endeavor-\\ning to relieve the patient of his disease. They of course, are in\\nthe main successful, but oftentimes some new malady soon\\ndevelops.\\nIn the instructions that follow, you will be told not only\\nhow to cure your patient of disease, but how to keep him well.\\nThe first thing for you to do in the study and practice of\\nSuggestive Therapeutics, is to develop confidence in your self.\\nWhen you first come into the presence of your patient, if there\\nis the slightest hesitancy or doubt on your part, it will be in-\\nstantly communicated to your patient; then you will have hard\\nwork, for, before you can hope to benefit him, you must secure\\nhis confidence. We will assume that you have secured the re-\\nquired confidence, and will now proceed to tell you how to give\\nthe suggestions.\\nSee that the patient is in a comfortable position, if circum-\\nstance will allow have him recline, relax all his muscles, close\\nhis eyes and rest. Have him assume a passive attitude toward\\nyou, just as if you were to hypnotize him. After you have\\ndone as I have just now instructed you, you may commence\\nto give the suggestive treatment.\\nYou must pave your way to the giving of your main sug-\\ngestion. What I mean is this do not at first tell the patient\\nthat all pain has left him and that he is perfectly well. You\\nmust commence by giving him suggestions of quiet, and of\\nrest then tell him that you will now commence to relieve the\\npain, at the same time gently stroke the part afflicted and", "height": "4615", "width": "2516", "jp2-path": "psychicaldevelop00ande_0079.jp2"}, "78": {"fulltext": "continue giving the suggestions of quiet, and that the pain is\\ngradually growing less. Continue to give your suggestions\\nin this way, gradually increasing them in strength, all the time\\nwatching the impression they have upon the subject. If at\\nany time you see a frown upon his face, you may know that\\nhe, in a measure at least, has refused your suggestions. Now\\nyou must in some way, without attracting the notice of the\\npatient, drop back in your suggestions, and again increase them\\ngradually in strength, until you are at the suggestion at which\\nhe frowned. If he frowns again, let him rest for a little while,\\nthen go through the same process as before. You will ulti-\\nmately have your efforts crowned with success. Never at any\\ntime doubt your ability.\\nI will now give particular instructions for giving a Sug-\\ngestive treatment for inflammation of the stomach, a very\\ncommon and painful form of disease.\\nFirst give the preliminary treatment of quiet, resting\\nperfectly easy, etc., as indicated above. Then proceed to\\nspecialize in some such manner as this In just a few minutes\\nI will commence to relieve you of your pain; you may expect\\nit to gradually grow less and less under the treatment I am\\nabout to give you, until it is entirely gone. Continue to rest\\nquietly. I will now commence to stroke lightly the part afflict-\\ned, and with each stroke, I will bring about a more quiet condi-\\ntion of the nerves, and at the same time I will equalize the circu-\\nlation of your blood. The nerves are becoming more and more\\nquiet, the circulation more and more equalized rest quietly and\\ngain strength. Now that pain is commencing to go away, etc.,\\netc. You may continue this treatment for as long a time as\\nyou think advisable, talking in a low monotone. At the last\\ngive him suggestions of hope, energy and of life more abund-\\nantly. Tell him of his oneness with the universal intelli-\\ngence in some very simple way. Tell him the importance of\\nself reliance, also, that all the forces of the universe are endeav-", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0080.jp2"}, "79": {"fulltext": "oring to make him well, all he needs to do is to make himself\\npassive to the power of the Christos or power within himself,\\nand his complete recovery is assured. Furthermore, explain\\nto him that when he does as you advise him, he will not only\\nbecome well physically, but his renewed energy and confidence\\nin himself will be manifested in all his actions he will be hap-\\npier and better, he will be more able to obtain his portion of\\nthe good things of this world.\\nFor any other disease, give a similar preliminary and\\nclosing treatment. You must use your originality on the\\nspecial treatment. Determine just what changes you want\\nto bring about in the patient s psychical and physical condition,\\nand give your suggestions accordingly. Be careful at all\\ntimes about the manner in which you offer your suggestions\\ngive them in a firm, masterful way, let them be expressive of\\nyour self-confidence, and also of your confidence in the patient s\\nability to recover of his own accord if he should only make the\\nproper decisions.\\nThe healer must develop himself, he cannot expect to im-\\npress suggestions of health strongly upon the patient if he\\nhimself is nervous and weak. This is not always true, but it is\\na general rule. The healer should feel within himself the\\nthrob of joyous life. He should also feel the confidence that\\nenables him to send out the suggestive words or thoughts,\\nwith the firm belief that they will effect the cure. No fear, no\\ndoubt, must enter the mind of the operator when in the pres-\\nence of his patient. Then in partcular he must live a life of\\nhope and determination.\\nAuto-suggestion is a most important factor in preparing\\nthe healer for the treatment or care of a dangerous case.\\nWhile going to the one who is so dangerously ill, it would be\\nwell for the healer to repeatedly, almost continuously, give him-\\nself suggestions of strength, self reliance and ability to cure the\\npatient when he reaches him. He should quiet his nerves and", "height": "4608", "width": "2502", "jp2-path": "psychicaldevelop00ande_0081.jp2"}, "80": {"fulltext": "instill into himself such determination to relieve the sufferer,\\nthat when he comes to his side, he is perfectly self-possessed,\\nand feels that he knows that he can cure him. By the legiti-\\nmate use of suggestion he will be able to have this confidence\\ndeveloped to such a point much quicker than he would if he\\nhad dispensed with the preparatory self-development. I\\nwould advise all students to practice this form of auto-sugges-\\ntion, not only in the treatment of acute but all chronic cases,\\nas it will aid them so much in the cure of disease.\\nRemember the power of auto-suggestion is almost un-\\nlimited in its power for the betterment of the condition of the\\nindividual. Every time a man breathes a word of hope or of\\ndetermination to succeed he is the better for it, by its intelli-\\ngent use man can raise himself to any social position to\\nwhich he may aspire. He can become great in the world of\\nletters, of finance or of trade, in fact man can accomplish any\\nur all of ljis desires in this world if he only believes that he\\ncan and has the determination to do so. The great trouble\\nwj th the aA^erage student is that he is afraid to try; if he is not\\nafraid, he may be negligent in his practice. He may simply\\nread the lessons and make no effort to bring into his life the\\nforces and beauties of the truth that he should have gleaned\\nfrom them. He has simply read them he will perhaps con\\ndemn them and say that he himself has tried the powers of\\nmental science and knows it to be of no consequence. There\\nare many such students in the world, and we find them es-\\npecially in America. The American people have never, as a\\nrace, been taught the virtues of patience. If we do not obtain\\nstartling results at the very beginning we are inclined to be-\\nlieve that the means we are using is insufficient to bring about\\nthe result we desire. To all such nervous and impatient ones\\nwho should read these lessons I will say, kindly, that you\\nmust relieve yourself of this nervous condition (for which full\\ninstructions are given in these lessons) or you must give up", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0082.jp2"}, "81": {"fulltext": "your ambition of becoming great in the world of occultism.\\nYou must practice patience. When a new pupil is taken by\\nthe Indian Mahatmas, he is first sent out on the desert to\\nthink. There in the evening, with the stillness of death around\\nhim, he is supposed to look at the stars and think. It is then,\\nin this silence, that he commences to recognize the immensity\\nof the self. No tests are given him for some time he is simply\\ninstructed to let his soul go out and feel that he is one with\\nall about him. His first lesson is patience.\\nNow in conclusion, I wish to impress once more, upon the\\nmind of the student, the fact that he is one with the universal\\nmind around him, he is one with nature and nature s God.\\nHe has within himself the power to obtain all the things\\nhe may desire, and all potentialities that exist. He is infinite in\\nhis possibilities, limited only by his indivduality. All the\\nforces in nature are endeavoring to make him better, better in\\nevery way. The Soul of the Race is striving to manifest itself\\nthrough him. By placing himself in an attitude of passivity to\\nthis infinite force, he will unfold into a perfect man. All these\\nthings are attainable by the use of suggestion. Suggestion\\nrules the world.\\ne^", "height": "4610", "width": "2542", "jp2-path": "psychicaldevelop00ande_0083.jp2"}, "82": {"fulltext": "LESSO .M NUMBER ELEVEN\\nMagnetism\\nThere has been so much written about Animal Magnetism\\nin recent years, that I do not think it advisable to ignore the\\nsubject in these lessons. I believe it my duty to explain the\\nphenomena to my readers so they may remain free from the\\nnany erroneous ideas concerning it.\\nHistory tells us that the. priests and therapeutists of the\\nancient world were firm believers in what they called living\\nfire, a mysterious something that they thought could be\\ntransmitted from one person to another. Perhaps they also\\nbelieved that when this fire burned low in any one, that was\\nweakness when it became extinguished, that was death.\\nWhen it burned too fiercely, it caused what we would call an\\nagitation of the nervous system.\\nWe find that this belief in what is commonly called Vital\\nMagnetism, was very general in Egypt and there are good\\nreasons to believe that there were schools in that country in\\nwhich it was taught.\\nIt was undoubtedly those old beliefs, in which he was a\\niervid investigator, that determined the nature of the theory\\nof Animal Magnetism that was evolved by Anton Mesmer.\\nThis power or influence that one person may have upon\\nanother by apparently causing the vibrations of his own nerv-\\nous system to be felt in the nervous system of the other, has\\nbeen called by various names Animal Magnetism, Vital\\nMagnetism, Od Force, Ethereum, Electro-Biology and Elec-\\ntrical Psychology.", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0084.jp2"}, "83": {"fulltext": "An author, writing on this subject of Magnetism nearly\\nforty years ago, says that as electrical forces develop and reg-\\nulate the processes of organic chemistry, the functions of vol-\\nuntary and involuntary motion and sensation, and the circu-\\nlation of all the animal fluids, it will be no less apparent that\\nall forms of vital and functional derangements originate, as to\\ntheir organic incipiency, in electrical disturbances of the nerv-\\nous system. By a natural and necessary sequence, we there-\\nfore conclude that any method or process, whereby the prac-\\ntitioner, in the healing art, is enabled to directly govern the\\nelectric forces or materially influence the distribution of this\\nsubtile agent, at once invests him with a masterly power over\\nthe various forms of diseases. This author whom we have\\nbeen in some measure quoting and paraphrasing further says,\\nthat every departure from the normal standard, indicates\\neither an excess or a deficiency of the electro-vital motive\\npower. The positive and negative states of the body, and of\\nthe particular organs, are invariably accompanied by a cor-\\nrespondingly increased or diminished electro-thermal, chem-\\nical, vascular and organic action. To accelerate or to retard\\nthese processes and functions, as the exigency of the case may\\ndemand, we must of course act on and through the very agent\\non which they severally and collectively depend. Vital elec-\\ntricity being the operative agent in animal chemistry in the\\ngeneration of the vital heat and organic force in the circula-\\ntion of the fluids and in all the functions and sensation and\\nvoluntary motion, it follows of necessity that the power to\\ncontrol the circulation and action of this agent, qualifies its\\npossessor to determine the physiological action and the path-\\nological states of the system, and hence to subdue all the\\ncurable forms of disease.\\nThe quoted paragraph above will give the student a fairly\\nclear idea of one belief in the mysterious force others are\\nmuch different some maintaining this fluid is universal, as", "height": "4609", "width": "2550", "jp2-path": "psychicaldevelop00ande_0085.jp2"}, "84": {"fulltext": "it is taught by the adherents of the Mesmer school. Others\\ncall it a blending of the nerve and thought force. The\\nauthor just quoted (Brittan, in Man and his Relations.\\nis inclined to believe that it is simply the result of certain com-\\nbustions in the body.\\nIf you take both hands of a person in yours, his left in your\\nright and his right in your left, pressing your thumb on a small\\nnerve between the fourth and fifth metacarple shafts of his left\\nhand, holding his right hand in the same manner, by exercising\\na steady intention to do so, you can cause the person upon\\nwhom you are experimenting, to feel something similar to an\\nelectric current in his arm. in very sensitive people this cur-\\nrent is sometimes so strong as to be felt through the entire\\nbody. Send the current from your right hand.\\nNow the Vital Magnetists tell us that this is a current\\nof some kind, that passes from the operator to the subject. I\\ndo not daubt that there is some agitation of the nerve cells,\\nbut I emphatically deny that this agitation is produced by a\\nfluid, current, or anything of the kind passing from one to\\nthe other. I am not ignorant of the fact that there is aroused\\nin all of us an electric force, that pervades our body and per-\\nhaps emanates from us to a certain extent, (something similar\\nto the aura of the Hindoos) but I do not believe, in fact posi-\\ntively deny, that it produces the phenomena considered above.\\nRemember, there is nothing that controls matter but\\nMind. The agitation of the nerve cells referred to in the above\\nparagraph is caused by suggestion, for a suggestion is any in-\\nfluence whatsoever that produces or tends to produce, any\\nchange in a monad s condition.\\nYou may admit the power of suggestion, but maintain\\nthat the current is the suggestion in this case. That could be\\ntrue, but there is no valid reasons to believe in the current s\\nexistence.", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0086.jp2"}, "85": {"fulltext": "Experiment upon some one by endeavoring to make him\\nfeel the current, let him be in ignorance of what you are en-\\ndeavoring to do, and the chances of your making him feel\\nthe sensations will be very few; if he docs feel it, you may\\nknow that the suggestion was given by thought transference.\\nIf you fail to make him notice the current, explain to him what\\nyou are endeavoring to do then the chances are that he will\\nnotice the current. If he does, tell him that you will send the\\ncurrent once more, much stronger this time. Now do not ex-\\nercise the intention of sending a current, in fact rather make an\\neffort to retain an this fluid, (if you believe in such a thing)\\nin yourself. You will be surprised at the effect on him. He\\nwill tell you that the current is much stronger than before.\\nEvidently suggestion has produced the phenomenon here.\\nContinue making experiments along this line and you will ulti-\\nmately come to know that magnetism is nothing real in itself,\\nbut simply suggestion.\\nNow I would not have the so-called Magnetic Healers de-\\nsist from their present methods of applying magnetism for the\\ncure of disease it is a very good form of suggestion but I\\nwould have them know the basic principles of the phenomena\\nthey produce. They should understand that magnetism is\\nsuggestion.\\nMAGNETIC HEALING\\nis the science of curing diseases by the direction of these cur-\\nrents, coupled with the massage treatment. I will now tell\\nyou how to cure a case of torpid liver by this method.\\nFirst give a general treatment, by stroking down the\\nspine vigorously, having your hands very hot give some gen-\\ntle massage along either side of the spine over the various\\nnerve centers, if circumstances will allow you may give a gen-\\ntle massage treatment over the entire body; this however, is\\nseldom convenient. After giving this general treatment, hav-\\n(6)", "height": "4585", "width": "2551", "jp2-path": "psychicaldevelop00ande_0087.jp2"}, "86": {"fulltext": "ing stimulated the circulation, you may proceed to give the\\nlocal treatment.\\nNow what the liver requires in order that it may resume\\nthe performance of its proper functions is stimulation. Some-\\ntimes the veins in the organs are charged with stagnant blood,\\ncirculation is almost entirely stopped, the nerves are also al-\\nmost dead. The ones coming to the organ from the solar-\\nplexus have a slow rate of vibration. There is often quite a\\ngood deal of congestion around the nerve center itself.\\nOften times that region on the spine is sore to the touch.\\nHere then we find the nerves highly sensitive. We\\nmust quiet them. We will do this by gentle strokes and by\\nsuggestion. We will also equalize the circulation about the\\nsolar-plexus.\\nNow the main point in treating a disease of any kind is to\\nhave the nerves vibrate at a normal rate. When they are\\nvibrating too fast there is produced a nervous and perhaps\\nspasmodic action in the organ they control.\\nWhen they are sluggish in their vibration and the rate\\nvery slow, then there is a torpid condition of the organ. Now\\nin torpid liver we must send to the sub-conscious mind of the\\npatient strong suggestions of increasing the neuro-molecular\\naction of the organ. By placing one hand on the solar-plexus\\nand the other in front of the organ afflicted, exercise the inten-\\ntion of imparting the vibration from your own nervous sys-\\ntem to this particular system of nerves in the patient. Con-\\ntinue this for some few minutes, then treat the organ itself; by\\nsuggestion command each particular monad that goes to make\\nup the organ to perform its proper function. It would perhaps\\nbe well to give a vigorous massage treatment around the liver\\nand also give the suggestions of contracting the capillaries\\nand veins and force out the dark venous blood. As soon as\\nyou succeed in getting the nerves of the patient quiet, the\\npain relieved, and the nerves that control the organ stimulated", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0088.jp2"}, "87": {"fulltext": "and this dark venous bloou forced out, good rich blood will\\ncome in and circulate through the organ, and the patient will\\nbe cured.\\nIn treating every form of disease, equalizing the circula-\\ntion is a very important factor in effecting a cure; and nearly\\nevery malady the student win be called upon to relieve will be\\na disease of the circulatory system. Stomach trouble, liver\\ntrouble, rheumatism, catarrh are all diseases caused by a poor\\ncirculation of the blood. Sometimes th^re is a rush of blood\\nto an organ, temporarily perhaps, as to the head when one\\nhas a slight cold. Perhaps the blood rushes there too virgor-\\nouslv, overcharges the veins and capinaries lining the nasal\\nca\\\\lties. The walls of these veins and capillaries become so\\ngreatly distended or stretched that they are weakened and\\nthei power of contraction is lost. The blood within them is\\nnot forced to circulate and ^ecomes stagnant. Now the\\nmucous membranes form from this stagnant, impure blood,\\nthe secretions to lubricate the nasal passages.\\nBeing made from such impure material the secretions\\nthemselves could not be otherwise than unhealthy. This con-\\ndition of circumstances is what is commonly called catarrh.\\nAll the poison of the system has a tendancy to come to the\\nparts thus affected, rendering them worse and worse. If this\\ncondition of affairs is allowed to continue, the case will become\\nchronic. I\\\\ow to cure a case of chronic catarrh, both general\\nand local treatments are advisable. Give the general treat-\\nment to strengthen the liver, kidneys and Dowels. A great\\nper cent, of all the catarrh becomes chronic simply because\\nthe liver is in a diseased condition. Stimulate the various or-\\ngans so that they will throw off the poisons. The local treat-\\nment would be simply a stimulation of the forehead, temples\\nand cheeks by massage and suggestions with the intention to con-\\ntract the veins and capillaries on the inner surface of the walls,\\nforce out the impure blood, and let good, rich blood come in,", "height": "4585", "width": "2525", "jp2-path": "psychicaldevelop00ande_0089.jp2"}, "88": {"fulltext": "out of which healthy secretions may be formed. The magnetic\\ntreatment is to place the positive or right hand on the fore-\\nhead ,and the negative hand on the bacK of the head and send\\nthe current through from right to left. Take the nose just be-\\nlow the bridge, between the thumb anu fore finger and by a\\nlike manipulation impart your magnetism, directing it to fol-\\nlow the walls of the nasal cavities, harmonizing all action there\\nand make the connection of the current with your positive hand\\nat the back. This, with the general treatment, will cure the\\npatient.\\nNow the above instances of methods used by the Mag-\\nnetic Healers for the cure of disease, are supposed by them to\\nI e based upon the existence of this invisible ether or vital\\nmagnetism that pervades all space, or it is supposed to be a\\nblending of the nerve and thought force. For practical pur-\\nposes it does not matter what the healer s belief in the cura-\\ntive agent may be. It is always one and the same power that\\ncures, it is always the power of suggestion. The belief in the\\ntheory of Vital Magnetism, Animal Magnetism, Electro Bi-\\nology, or whatever this imaginary fluid may be called, has its\\nuse it strengthens the confidence of the healer and of the\\npatient. But I think the healer is stronger and the patient is\\nstronger, when both know that the power that makes the cure\\nis in the universal intelligence expressing itself and trying to\\nrelieve the diseased body of its abnormal condition. All the\\nforces in the universe are but the action of the mind. A cur-\\nrent from an electric battery, static electricity generated by\\nfriction and combustion in the Healer s body would have ef-\\nfect on no one by itself. We may use it as a means of convey-\\ning a suggestion or of arousing a certain impulse, but it can\\nnever cure. The power to cure is in the mind alone.\\nI hope the student will comprehend this idea of magetism,\\nknow that this phenomenon is simply a phase of suggestion. It\\nhas become almost a reproach to call one a Magnetic Healer,", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0090.jp2"}, "89": {"fulltext": "for so many of these healers have such strange and ignorant\\nviews concerning the methods they use. They try to argue\\nit as being magnetism, and apparently have not the slightest\\nconception of the orthodox doctrines of the school in which\\nthey claim membership. I wish all of the students who read\\nthese lectures to be free from this weakness. I would have\\nthem look upon magnetism from a scientific point of view;\\nI would have them in the first ranks I would have them know\\nthat in all cases it is suggestion that effects the cure. Remember,\\nnothing in the universe has power to control matter but mind,\\nthis is as true of a drop of blood, or a nerve cell, as of a star.\\nThe force that arouses the impulse, that makes it move (as\\nthe nervous action of the cell in melancholia) is the power of\\nsuggestion. As I have told you before, suggestion rules the\\nworld.\\ne^", "height": "4585", "width": "2526", "jp2-path": "psychicaldevelop00ande_0091.jp2"}, "90": {"fulltext": "LESSON NUMBER TWELVE\\nScience of Healing\\nIn medical Nomenclature, the Science of Healing is called\\nTherapeutics. During the first century there arose a body\\nof Egyptian Jews who were called Therapeutae. They gave\\nthemselves up to the contemplation of the Deity. They lived\\nin cells, coming out only on certain days to worship together\\nreturning immediately thereafter, each to his own individual\\ncell, where they would remain till the next day for public wor-\\nship. The term Therapeutics evidently has its origin from\\nthis body of priests. Priests were the first to practice the heal-\\ning art, which they did by incantations, prayers, etc. Even\\nto this day in India, the priests mutter words over strings or\\namulets, and fasten them about the neck, waist or wrists of those\\ncomplaining of disease or sickness. The results are quite as\\niavorable as are experienced from our more enlightened Med-\\nical Therapeutics of America. It is evident from the history\\nof the Healing Art, that the science was one of pure sugges-\\ntion. Although the priest or practitioner may have believed\\nthat he was calling into exercise the power of a divine being;\\nso that the science as practiced by these early healers involved\\nthe fundamental principles of what is now recognized as Sug-\\ngestive Therapeutics.\\nErom strings and amulets, the transition to food and drugs\\nwas easy, and hence later the incantations and mutterings\\nwere made over something that the patient ate or drank and\\nstill later specialized preparations were made, over which incan-", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0092.jp2"}, "91": {"fulltext": "tations and mysterious words were uttered thus deepening the\\nmystery and fastening the superstition upon the race. Later,\\nroots, herbs, and concoctions were prepared for different afflic-\\ntions, all the while they were preparing them enchantments\\nwere uttered or sung over them. This is true to this day among\\ncertain Indian tribes in this country.\\nNature always seeks expression in and through individual-\\nized characters, and the expression can be perfect only as the\\nindividualized character is perfect. The law of suggestion\\nbeing purely the rule of the mind, was given expression\\nthrough the incantations, etc., of priests, who were supposed\\nto be nearest to the powers of the Deity. That the results\\nwere often successful there is little doubt but such results were\\nattained by imparting to the conscious or sub-conscious\\nmind of the patient, a suggestion that the Deity or some mys-\\nterious power had instilled into him strength to throw off his\\ntrouble or sickness. It had not occurred to either the priest\\nor the patient that the result was simply the calling into action\\nof the powers inherent in the patient himself. As time passed\\nand the number and variety of medicinal preparations in-\\ncreased, the faith seems to have been transferred from the\\nenchanter to the drug or preparation itself, and the virtue is\\nnow supposed to reside in the medicine simply another phase\\nof suggestion, the mystery of which is as certainly super-\\nstitious as was the earlier belief in the incantations of the\\npriests.\\ne are now coming to understand the power of sugges-\\ntion, and to realize that the only reliable agency for the relief\\nof all human ailments, is the power inherent in man himself,\\nand that by awakening and developing the latent powers with-\\nin us, we are able to rid ourselves of disease in all its forms.\\nThus has the science of Therapeutics evolved, and thus are we\\nbrought to a knowledge of the power and universality of Mind.\\nAs we gain knowledge of these truths we secure freedom from\\nerror.", "height": "4617", "width": "2546", "jp2-path": "psychicaldevelop00ande_0093.jp2"}, "92": {"fulltext": "In a former lesson I have treated of the cause of disease.\\nI wish here to add further that disease in any form is but the\\nexpression of suggestion, or the resultant of suggestions oper-\\nating upon the sub-conscious faculties and that the only thing\\nessential to dispel disease is to implant a stronger counter-\\nsuggestion, a suggestion of strength instead of weakness, of\\nhealth instead of sickness.\\nThe science of thus healing disease is called Suggestive\\nTherapeutics, and is based upon the assumption, or under-\\nstanding that Mind is a unit and universal; that the individ-\\nualized personal mind or consciousness is but the expression\\nor manifestation of this universal Mind through material\\nagency.\\nAs mind is universal its phases are infinite, and each in-\\ndividualized expression is but a manifestation of universal\\nMind, has universal Mind as a source from which to draw, and\\ncan therefore through the power of thought and the exercise\\nof will, shape the manifesting organism as he chooses. He\\ncan exercise thoughts of disease or health, weakness or\\nstrength. Hence disease or physical ailment is but the result\\nof psychological disturbance due to suggestions that are in-\\nharmonious.\\nThe province of the healer is to render his patient\\ncognizant of his oneness with this universal Mind and have him\\nrealize that its forces are available to him by reason of the\\nfact that they are inherent in him, as in every individual.\\nThe experienced healer will at once acquaint himself\\nwith, yea, will quickly discern the mental state, and will invar-\\niably find that fear plays an important part-. A man finds\\nwithin himself some physical disturbance and at once the in-\\ndividual mind localizes it. The first thing for the healer to do\\nis, in a scientific manner, to dissipate the fear not by\\ntelling the patient that there is nothing the matter with him,\\nfor thus you arouse antagonism, but by agreeing with him in a", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0094.jp2"}, "93": {"fulltext": "measure, and thus gaining his confidence. Having gained his\\nconfidence you seek to supplant fear by suggestion of cour-\\nage. This may be done by bringing the patient to see that\\nthough he has weakness, yet he has strength to overcome his\\nweakness in other words that health is dependent upon the\\ndevelopment of powers inherent in himself, and that these\\npowers may be brought into action by a proper exercise of the\\nmind. As a man thinks so is he, is an aphorism, the truth\\nof which we are beginning to fully realize. If one can take\\nunto himself a suggestion of health and strength and con-\\ntinue to act upon such suggestion, health and strength will\\nresult. Thought is a building energy. Mind is a force from\\nwhich we draw formative thought. All things first exist\\npotentially in mind. They then form through thought. Hav-\\ning taken thought-form, they are expressed on the material\\nplane. The expression is invariably in accord with the thought\\nexpressed, and can be modified to express any change in\\nthought. Therefore if one becomes sick his disease is but the\\nexpression of a suggestion implanted consciously or sub-con-\\nsciouslv, by thought entertained in or expressed upon the in-\\ndividual mind.\\nThought is a formative, constructive force or energy.\\nIndividual thought or thinking is the application of this con-\\nstructive force or energy to the formation of specialized\\nthings and thus thoughts are, or become things. Thoughts\\nmay be changed or modified and thus change or modify these\\nthings. Character is but the expression of habit of thought\\nor thinking. Character, therefore, may be changed by change\\nof thoughts. You have often been walking along when sud-\\ndenly some thought flashed in your mind, and it had such\\nforce and effect upon you as to cause you to stop and reflect\\nand give yourself time for readjustment.\\nIf this new thought be of evil tenor and you should con-\\ntinue to dwell upon it, your character would express itself", "height": "4609", "width": "2540", "jp2-path": "psychicaldevelop00ande_0095.jp2"}, "94": {"fulltext": "along the line of this thought and you would be known as a\\nbad man. If, on the other hand, the thought should be noble\\nand elevating, acting upon it, you would grow continually\\nbetter. Am instance in history.\\nRobespierre when a young man, was tender hearted as a\\ngirl could not be induced to harm anything. The events\\npreceding and during the French Revolution instilled into his\\nmind thoughts of revenge, acting upon which his character\\nwas so changed that his name is a synonym of cnuelty and ty\\nranny. All this was the result of the exercise of formative\\nthought, and suggestion. These principles and truths apply\\nto all phases of physical conditions, and sickness or health\\nresult from the exercise of this formative and constructive\\nenergy upon our physical organism. WE CAN BE SICK\\nOR WELL just as we think. By thoughts of disease we im-\\nplant in our sub-conscious mind, a suggestion that will de-\\nvelop and express itself in our physical organism in some\\nform of disease provided we permit such thoughts to abide\\nwith us. By thoughts of health and strength we implant a\\nsuggestion, which, if nourished and developed, will assure us\\nimmunity from disease. So that, if we have, in an unguarded\\nmoment, or ignorantly, received a suggestion that has ex-\\npressed itself in some form of physical disturbance, we must\\nat once recognize the fact that we have omitted to exercise\\nand develop the faculties potentially within us, to overcome\\nand exclude every thought that tends to give us suggestions\\nof inharmony, disturbance and consequent disease. Awak-\\nening to this truth, and recognizing our power to maintain\\nthoughts of strength, to exercise and utilize constructive\\nenergy, we can build for ourselves other conditions condi-\\ntions that harmonize only with health.\\nSo much for the philosophy of the science of Healing.\\nSciences also involve principles of ethics. Indeed ethics is\\nthe motive power of all true science.", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0096.jp2"}, "95": {"fulltext": "We have been taught throughout the ages gone by, and\\nto this day that we must sacrifice our bodies to the elevation and\\nsalvation of the soul. The soul and its function, during all\\nthese ages, have been enshrined in mystery, a subject of spec-\\nulation, a fetish of mythology, divinely sacred to theology,\\nincomprehensible in philology and unrecognized in biology.\\nAnd yet this something claimed to be possessed by man,\\nwhich no one has had the temerity to define or presume to\\nunderstand, has held such dominion over the race during all\\nthe centuries of our evolution, that we have been falsely led\\nto believe that it is more sacred than all the universes, and\\nthat its existence extends beyond the eternities. This\\nthought and consequent false suggestion has taken such fast\\nhold upon the race, that asceticism is a superlative virtue\\namong many people, and especially in the Orient. An oriental\\nascetic, will punish himself, distort his body, begrime his coun-\\ntenance and render his physical organism so monstrously hid-\\neous, that it seems more like the dwelling place of eternal tor-\\nment, than the temple of a living, immortal, divine soul.\\nThrough such an one are expressed the results of many\\nfalse suggestions, all growing out of the supreme falsehood\\nof the super-sacredness of the undefined souls.\\nSoul, whatever it is, can manifest on the physical plane,\\nonly through the physical organism. Hence the more perfect\\nthe organism, the more perfect the manifestation. The body\\nand its functions are, therefore, just as sacred as the soul and\\nits functions, and it is just as essential that its energies be con-\\nserved as that the duration and condition of the soul be\\nassured.\\nThe soul is SENSE. The great world of sense from\\nwhich we must draw for our power to sense any truth. Truth\\ncan be discerned only by the soul. And the soul can sense on\\nthe physical plain, only by manifesting through a sentient", "height": "4609", "width": "2533", "jp2-path": "psychicaldevelop00ande_0097.jp2"}, "96": {"fulltext": "organism. Therefore, the sacredness of the body. IT\\nMUST EXPRESS THE SOUL.\\nFrom what has been said, it is evident that it is our most\\nsacred duty to maintain our body in the best possible condition,\\nthat the soul, or sense, can be most fully realized and ex-\\npressed.\\nThe salvation of the soul, consequently, depends upon the\\nconservation and evolution of the body in the best possible\\ncondition it and its functions, quite as much as the body\\ndepends upon the right exercise of our formative thought.\\nIn all this I must not be understood as speaking lightly\\nof the importance and sacredness of the soul, but to impress\\nthe truth of the equal sacredness of the body and its func-\\ntions.\\nOnce we believe this truth our duty is plain, and the per-\\nformance becomes both easy and pleasant.\\nAfter we shall have developed our powers to utilize form-\\native constructive energy through the direction of our\\nthoughts, and thus to harbor only suggestions in harmony\\nwith the universal, infinite Sense, we will undertake any\\nachievement, nothing daunted, KNOWING ourselves to be\\nfully able to accomplish our undertaking. Fear, the torment\\nof life, will disappear, and Courage, born of our knowledge of\\npower and realization of effort, will abide with us the rescuer\\nof the individual, the Saviour of the race.\\nEthics is the science of duty. Duty is a function of the\\nsoul, or sense. The soul, or sense enables us to perceive our\\nduty. Thought directs our effort. Courage moves us to act\\nand confidence achieves our purpose,", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0098.jp2"}, "97": {"fulltext": "LESSON NUMBER THIRTEEN\\nPersonal Magnetism\\nThe reader of history will readily agree with me when I\\nsay that Peter the Hermit was a man possessed of most won-\\nderful power. He was one of the most decidedly unique char-\\nacters of the Middle Ages.\\nThe power of the Holy See was becoming weakened. She\\nstill retained her spiritual power, but her influence was not\\nso great with the barons, the princes and the monarchs. It\\nwas necessary that something be clone to regain this waning,\\ntemporal authority.\\nIt is said that this monk, (called Peter the Hermit, because\\nof his very ascetic and recluse life) went to the Pontiff and\\nproposed a crusade to regain the Holy Sepulchre from the\\nInfidels. The Pope adopted the plan and accepted the\\nservices of the monk which were tendered for the execution\\nof the wondertul scheme.\\nPeter the Hermit commenced to preach. Soon all Eu-\\nrope was wrought into a blazing enthusiasm, in which there\\nwas not the slightest trace of rationality. Europe, in this\\neleventh century was wild she was wild with pseudo religious\\nzeal no matter what betide, that Holy Resting Place of the\\nSaviour must be reclaimed from the Mohammedan.\\nThe student is no doubt aware of the history that fol-\\nlows. But what enabled this monk to persuade the peasants,\\nprinces and kings of Europe to undertake such Stark, star-\\ning nonsense, a plan that could only result in disaster and\\nruin to all who entered upon it? I ask whence the secret of", "height": "4609", "width": "2540", "jp2-path": "psychicaldevelop00ande_0099.jp2"}, "98": {"fulltext": "this man s wonderful power Some say he was filled with\\nthe love of Christ, and was desirous of having His Sepulchre\\nunder control of the Christian.\\nHistory tells me that this is not true, he, nor the Pope\\ncared one jot or tittle for the resting place; the whole pro-\\nceeding was to increase the temporal power of the Holy See.\\nSome again tell us that the preacher was controlled by a\\ndaemon, then this daemon must have been a veritable demon\\nto be instrumental in sending millions of Europe s best peo-\\nple to untold misery and death.\\nNo such explanation will answer; the power that thus\\nmoved Europe was in Peter the Hermit himself. It was sim-\\nply the power of his own individuality, it was the man exert-\\ning himself. It was what is commonly known as Personal\\nMagnetism.\\nIn some historical book it tells us how a priest speaking\\nin the Latin, aroused the people to go on the crusade insti-\\ntuted by feter the Hermit, although the people could not un-\\nderstand a single word that the preacher said to them they\\nwere simply influenced by his personality or Personal Mag-\\nnetism.\\nIt may, perhaps, be thought by some that the explanation\\nof these phenomena, by asserting them to be the legitimate re-\\nsults of an unconscious exercise of an occult power, is not to\\nbe admitted fearing that we may be wrong in assigning the\\nrecorded effects to the operation of such an unseen agent,\\nwhich, until comparatively late years, at all events, was almost\\nuniversally hooted at by scientists as the dream of charlatanic\\nimposture. But we have so many vivid examples of the\\npower of Peter the Hermit exhibited among us every day,\\nthat we cannot deny the immensity of its strength in the in-\\nfluence and control of others.\\nNo doubt the student who is reading these lessons,\\nhas heard an address upon some topic in which you had", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0100.jp2"}, "99": {"fulltext": "very little interest, a theme which, had it been placed before\\nyou by some one who was weak, would have been treated with\\nridicule and contempt. But in listening to the speaker, you\\nhave become impressed by his looks, his gestures, the tone\\nof his voice, and perhaps for the time being you were almost\\nconverted to his manner of thinking, and yet probably after-\\nwards, when calm reason has commenced to assert herself;\\nand the clamor has commenced to wear off, you cannot imag-\\nine what it was that impressed you so. There was not a\\nstatement made, that you are able to recall the truth of which\\nyou do not doubt. There was no chain of clean, concise reason-\\ning. All attempts at reasoning were weak, and in recalling\\nthe speech, you at once see the faults. It was not what the\\nspeaker said that convinced, it was not that his argument\\nseemed irrefutable at the time, it was simply the power of his\\npersonality it was his Personal Magnetism.\\nInstances of the action of this power could be drawn from\\nhistory to an almost unlimited extent. Innumerable examples\\nof the phenomena could be mentioned in every day life, but\\nthe student will be left to do this work alone. What con-\\ncerns us most here is, what is Personal Magnetism, and how\\ncan I cultivate it in myself for the betterment of my own con-\\ndition and the condition of those around me? I will tell you.\\nPersonal Magnetism is the power of impinging your per-\\nsonality upon another, so as to influence and perhaps control\\nhim. It is simply one of the phenomena of bold thinking.\\nStill again it may be defined as the ability with which one gets\\nin rapport with another. This is very definite, and can be\\nreadily understood by all. Some people are great social\\nfavorites, not because of their accomplishments or learning,\\nbut because people seem to be drawn towards them by some-\\nthing irresistable. This is simply because the fortunate one\\nis possessor of the faculty of getting in rapport or a condition\\nof harmony with every one. People seem to like him and", "height": "4609", "width": "2535", "jp2-path": "psychicaldevelop00ande_0101.jp2"}, "100": {"fulltext": "confide in him involuntarily. He perhaps does not know\\nanything about the philosophy of his success. If you were to\\nquestion him you would find that he did not have any fear of\\nhis fellows, no fear that he may antagonize some one by doing\\nthe things that he intends to do. You would find in the place\\nof this fear strong confidence in self. In fact, you would find\\nthat he was popular because be BELIEVED IN POPU-\\nLARITY.\\nSome men make a success as traveling salesmen, they are\\nable to secure enormous orders, and make much money for\\nthe company for which they are working, and for themselves\\nothers are complete failures, they seem to be able to do noth-\\ning in the way of selling goods. The first man causes his\\n^-fospective customer to want the article he has to sell he\\noftentimes persuades the merchant to give him an order\\nwhen the tradesman really believes he should not. A mo-\\nment after the salesman has gone, he is surprised at himself\\nfor having ordered such a supply of goods, goods that he does\\nnot need. He had been dealing with what the commercial\\nworld calls a good salesman. More particularly he has been\\nin psychical contact with a superior, with a man of stronger\\nPersonal Magnetism.\\nIn selling goods, the salesman should think the thought\\nhe wishes his patron to think. By thought transference he\\nshould send him the message I want those goods, then as-\\nsume that they are wanted and do not express the least doubt\\nabout him placing an order. He should become in that con-\\ndition of rapport with his customer in which he is able to in-\\nfluence and control him. He is positive, while his customer is\\npassive. He thinks strong and forcibly the thought he wishes\\nhis customer to think. He assumes that he will do as he re-\\nquests him. He has confidence in his ability to secure the\\norder and in the twinkling of an eye, the signature is ob-\\ntained.", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0102.jp2"}, "101": {"fulltext": "We are often astonished at the almost unlimited success\\nof others, and bemoan our own misfortune. We are forgetful\\nof the fact that one man has no more powers and capabilities\\nthan another, the difference between men is in the exercise\\nof these powers; some use them, develop them and become\\nstrong; others allow them to remain dormant, they are listless\\nand weak.\\nOver the portals of the ancient world was written Know\\nthyself. A fitting motto for all men who wish to succeed,\\nmen who wish to obtain a high development of Personal Mag-\\nnetism, is Be thyself. It is said by some that this was the\\nmission of Christ simply to teach Individualism, to teach each\\nman to be his simple, honest independent self. At one time\\nhe commanded one to follow him, but received a reply Suffer\\nme first to go and bury my lather. Christ told him, let the\\ndead bury the dead, you follow me. By this language Christ\\nintended to impress upon the man that he must let nothing\\nwhatever affect his individuality; he must be free.\\nTo the student who wishes to succeed in Personal Mag-\\nnetism I would say, commence by being yourself, cast out all\\naffectations, for that weakens you more than anything else\\nbe yourself, then assert yourself. There are a great many\\npeople whose character their most intimate friends do not\\nknow; perhaps they have none. They are of one belief, act in\\none way today and are so easily influenced to be different to-\\nmorrow. They seem to be so weak, have no determination,\\nno ambition along any definite line, and it seems impossible\\nsometimes to instill any ambition into them they are afraid to\\nassert themselves they are ashamed of their real selves, and\\nuse a nctitious character. They are attempting to appear to\\nbe what they are not they are not strong enough to do this\\nsuccessfully, hence these many changes in the manifesta-\\ntions of themselves. All they need to do in order to become\\nsuccessful, healthy and happy, is to cast off all convention-\\n(7)", "height": "4585", "width": "2535", "jp2-path": "psychicaldevelop00ande_0103.jp2"}, "102": {"fulltext": "ality, all pretentions and become themselves and assert their\\nreal character. Sometimes I think that a very great per\\ncent, of the disease, poverty and misfortune of this world is\\nbrought upon us simply because people are not themselves\\nthey practice too much deception, too much deceit; they at-\\ntempt to appear otherwise than they really are they endeavor\\nto live a falsehood which is impossible. I believe again that\\nif all people everywhere were to at once assert their individ-\\nuality, each to maintain that he has as much power as any man\\nin the universe and to concede that power to others, if all people\\nwere to recognize that all men are equal in their possibilities and\\nendeavor to give their real selves legitimate expression un-\\ntrammeled by the conventionalities or by deception; then I\\nsay I believe the world would be almost wholly revolu-\\ntionized.\\nMan cannot become great as long as he is chained by\\nfear; so long as he is chained by fear he cannot be himself;\\nhe is not* master of himself. If there is a passion struggling\\nwithin him; if there are emotions there, I want him to express\\nthem, it doeL him no good to suppress them; I want him to be\\nhimself; I want him to give a legitimate expression to the\\ndivine life within him. If he cannot express himself and be\\ngood, let him be his simple, honest, independent self and be\\nbad. We must not commence to reform a man by telling him\\nnot to express some passion. We must commence by teach-\\ning him how to control it. We must teach him self mas-\\ntery, the other way would oe almost criminal, when the sub-\\nconscious surges and demands expression, it must be ex-\\npressed or its power will become weak. The legitimate grati-\\nfication will make it strong. No matter how much injury the\\npassion may cause a .man, it should not be made weak, he\\nshould simply be taught how to control it. He must not be\\nafraid to be himself. Let him assert his individuality, im-\\npinge that individuality upon those around him, influence", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0104.jp2"}, "103": {"fulltext": "them to do as he likes, then he will be practicing Personal\\nMagnetism.\\nMan can attain any position in life he may desire, if he\\nonly believes that he can attain it, and has the courage to fol-\\nlow that desire. He can make his way into the most exclusive\\ncircles, he can surround himself with men of great ability, he\\ncan obtain all of the good things of this world that he desires.\\nThese things are possible simply because man is all mind and\\nthe power of mind is unlimited.\\nTo the student, I would say that there are unlimited pos-\\nsibilities before you if you will only free yourself from affec-\\ntation and gain strength by being yourself, you can accom-\\nplish anything that you may desire. The knowledge you now\\nhave of the laws of mind will enable you to do these things\\nintelligently. Remember, man is one with the universal, his\\nnatural condition would be that of harmony with all nature.\\nNow he is estranged, it is his duty to again become in\\nrapport with the Soul of the Race, allow this power of the\\nChristos to manifest itself through him, and it is this condition\\nof internal peace that brings him into a condition of peace with\\nall around him. The expression of this peace would show\\noutwardly in a man s character as a grace.\\nRemember, that thought is but a form of vibration. When\\nI think, the waves of thought go in all directions, they never\\nstop I can in a great measure direct these vibrations by exer-\\ncising a strong intention to do so I can send them to the mind\\nof the man or mass of men to whom I am speaking; I can direct\\nthe thought in some such way as a bull s eye lantern focuses\\nthe light. When you send the thought so forcibly that you\\ninduce the other person to vibrate harmoniously with you, you\\nare practicing Personal Magnetism.\\nIf ihe student has not attained all the success that he has\\ndesired, I would hold out to him, hope no matter how despond-\\nent he may be, no matter how poor his health, how much op-", "height": "4585", "width": "2524", "jp2-path": "psychicaldevelop00ande_0105.jp2"}, "104": {"fulltext": "pressed by poverty, if he will only commence to be himself,\\ncommence to assert his individuality, he can become great.\\nAs exercise for his development I would be unable to give any\\nthat would be better than those that have been already indi-\\ncated.\\nThe first would be to discard all affectation, then assert\\nyourself. Give expression to the universal intelligence within\\nyou, take suggestions of strength, suggestions of success, spurn\\nall fear, recognize no such thing as defeat. Do not simply\\nmake an aim and forget to build; do not aim at greatness and\\nforget to build the foundation of greatness. Aim high, build\\nlow.\\neJp", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0106.jp2"}, "105": {"fulltext": "LESSON NUMBER FOURTEEN\\nThought Transference\\nThought is vibration. It is not something one sends from\\nhis mind to the mind of another, as is commonly supposed.\\nThere is a great deal of ignorance and misunderstanding in re-\\ngard to the nature of thought. Very few people you meet\\nwould be able to give you an intelligent answer were you to\\nask them the question what is thought?\\nTo simply say that thought is vibration, does not suffice,\\nall the universe is vibrating. Evidently we must be more con-\\ncise in our affirmation, for in thought-transference we talk of a\\nthought being sent from the mind of one person to the mind of\\nanother, and we do not see the possibility of this, if thought is\\nvibration and nothing more, and we believe that is all it is.\\nStrike a bell, the air all around is set in motion. But it\\nis not the wave that surrounds the bell that strikes the drum\\nof the person s ear who hears the ringing; that wave does not\\ntravel any more than a wave on a lake of water, where, as we\\nall know, the waves do not move a great deal, not nearly so\\nmuch as they appear, it is simply the result of action of force,\\nthe water does not move.\\nPlace a number of billiard balls in a row, resting so they\\ntouch. Strike the first one lightly, the one at the opposite\\nend will roll away, leaving the others in their position. Why\\nis this? Evidently the force of the strike on the first one of\\nthe balls has passed through the entire line of balls and circum-\\nstances have been right for the production of recognizable", "height": "4585", "width": "2524", "jp2-path": "psychicaldevelop00ande_0107.jp2"}, "106": {"fulltext": "phenomena only in the last one. The rest were used simply\\nas a means of communicating the force of the strike to this\\nlast one.\\nWhen one thinks, he sets up a new condition all around\\nhim to harmonize with the idea he has just unfolded. It is be-\\ncause of the wonderful power of our ideas, or thoughts, upon\\nenvironments, that the subject of Mental Science deserves\\nsuch careful study.\\nWhen you think, you in some way set up a vibration in\\nthe ether all around you. It is not your thought or idea that\\ncaused the ether to vibrate, it was the force of your thought.\\nUpon the nature of your thought depends the vigor of the vi-\\nbration.\\nVibration is one of the laws of life. The force of a thought\\nis unlimited, it is expressed everywhere. There is a mechan-\\nical contrivance that will demonstrate to you something about\\nvibration! Back of a large concave mirror is a large trumpet,\\nwith the large opening towards the mirror. The mirror is so\\nplaced that rays of light from it will fall on a complementary\\nmirror some distance away. Back of this mirror is another\\ntrumpet, or funnel, the large opening towards the mirror. At\\nthe small end is a very fine fiber through which runs an elec-\\ntric current; this current is connected to a telephone disk.\\nNow by speaking in the first trumpet, you can set up the\\nproper vibration in the telephone disk and one could thus\\nhear what you were saying. Think what takes place first\\nthere is a vibration of the brain cells for the accommodation\\nof the thought by an unconscious exercise of intention this\\nvibration is imparted to the proper nerve, nerve cell, again\\nto the nerves and finally to the muscles just the proper\\nmuscles are called upon to act, their action is in accord with\\nthe thought. Certain nerves and vocal cords are stimulated,\\nthe air in the throat and mouth is set in vibration, the external air\\nvibrates this causes the mirror to vibrate, the mirror vibrating", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0108.jp2"}, "107": {"fulltext": "causes the rays of light to change to accord, these waves are\\nreflected to the second mirror whose surface changes and\\nvibrates to harmonize with the rays of light; back of the second\\nmirror the atmosphere is set in motion, the trumpet directs the vi-\\nbration of the air to the fiber and electric current, which now\\nacts in accord with the thought. The vibration is conveyed to\\nthe telephone disks, again to the atmosphere, then to the drum\\nof the ear, through the various little processes, finally to nerves,\\nnerve center, brain and particular brain tract for the recep-\\ntion of that thought the man hears. The force of the idea in\\nthis case has been felt in the human body, the atmosphere,\\nglass, rays of light, electrical current, etc. The direction of\\nthis force to the mind of the hearer without these material\\nagencies, but by simply directly controlling the thought waves\\nwould be called thought-transference.\\nThe mind of man is the mind of the universe, when it sets\\nup new forces the universe must vibrate in harmony. An in-\\ndividualized mind may think and by intention focus these\\nthought waves, or direct them to the mind of another, and set\\nup such intense vibration there, that the thought will rise in\\nthe plane of consciousness and the person recognize the\\nthought as his own. Thought-transference is this sending of\\nthoughts from the individually conscious mind of one to the\\nsub-conscious mind of another as distinguished from telepathy,\\nwhich is a communication from one sub-conscious mind to the\\nsub-conscious mind of another.\\nif you should see some one sitting in front of you at a\\nmeeting, and from his action you should be led to believe\\nthat he is in a very passive frame of mind, fix your gaze stead-\\nily on the lower back part of his head, just over the oblongata,\\nand exercise a steady, strong intention to cause him to look\\naround, you will in most cases succeed. To do this is simply\\nto send the vibrations which are the results of your thinking,\\nto the person experimented upon. You do not send the idea,", "height": "4609", "width": "2522", "jp2-path": "psychicaldevelop00ande_0109.jp2"}, "108": {"fulltext": "you may say you send him your thought, then the thought\\nis simply a vehicle for the transference of the force of your\\nidea to the mind of another, which there arouses similar ideas.\\nI think it would perhaps result in confusion were we to\\nmake any changes in the words used in treating this subject.\\nBut it must be evident to all that we do not transfer our ideas,\\nwe simply, in some way, change the environments of the other\\nmind so it, of its own accord, unfolds the idea we want it to\\nrecognize. Perhaps it could be expressed in the same words.\\nThought is the vehicle by which the ideas of mind are trans-\\nferred. I trust the student will be able to get this idea of\\nthought. It is the one that is recognized by the men highest in\\noccult circles in the old world, and by the leading thinkers in\\nAmerica.\\nI will continue to use the words thought, thought-trans\\nference, etc., very much as before, but I trust you will not\\nlorget what the true definitions are.\\nv.\\nHOW TO DIRECT A THOUGHT\\nConcentration is the most important factor in thought-\\ntransference, without it nothing can be done, by its high de-\\nvelopment thought-transference may be brought to a won-\\nderful degree of usefulness. Confidence is another very im-\\nportant factor in sending thoughts, if they are to accomplish\\ntheir purpose they must be free from doubts. Have confi-\\ndence in yourself, feel that the thought you send will accom-\\nplish what you intend, do not think about it, just feel that you\\nwill succeed. You should not think about yourself, give your\\nentire attention to the thought.\\nPerhaps there is no better exercise for practice in thought-\\ntransference than the one given in this lesson, i. e. gazing at\\nsome one, and by the power of intention or thought-trans-", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0110.jp2"}, "109": {"fulltext": "fcrence cause him to look around. I would advise the stu-\\ndent to use this as one of his regular exercises. It is so con-\\nvenient to experiment in this way.\\nThought-transference is a very important factor in the\\ncuring of disease it is very fortunate to be good at thought-\\ntransference so you can plant in the patient s mind the thought\\nopposite the one causing the peculiar form of disease. Some-\\ntimes it is possible to absolutely cure the patient just by this\\none method of changing his psychical condition. It does not\\nmatter what the malady is, you can always have some effect\\njust by this power of thinking, but it is always best to intensify\\nthe mental suggestions by verbal suggestions and by mas-\\nsage. One of the chief advantages in the use of mental sug-\\ngestion is, that when the subject takes a suggestion of this\\nkind it does more good, for he then recognizes the thought as\\nhis own.\\nThought-transference is one of the main factors of Per-\\nsonal Magnetism. The power just named is simply the ability\\nof one to impinge his personality upon another so as to influ-\\nence him to act in accord with the desires of the operator.\\nThis is sometimes best attained by thinking the thought you\\nwould have him think. Send the thought to him as has been\\nprevouisly advised. In doing this, it will sometimes seem to\\nyou that you are directing your thoughts toward him just like\\na burning-glass will focus the rays of light and heat. You\\nfeel that you are stronger than he, and are confident of your\\nability to control him. Personal Magnetism plays an import-\\nant part in business and social life. One woman is a social\\nsuccess, another a failure one has more power with her\\nthoughts than the other, she has dared to hope for more and\\nhas followed her desires.\\nIn all phases and classes of life, where you find a man\\nwho is making himself felt, you will find a man who thinks\\nbold, decisive thoughts. Remember that our environment is", "height": "4613", "width": "2682", "jp2-path": "psychicaldevelop00ande_0111.jp2"}, "110": {"fulltext": "changed by thinking. You, kind student, are what you are\\ntoday by virtue of the thoughts you have been thinking. How\\nNapoleon could think! He used to think his thoughts so\\nstrongly that they caused all Europe to tremble. He was\\nthe master mind of the Revolution, because he was more con-\\nscious of his strength than others. All his greatness was due\\nto the wonderful power of thought. He was almost complete\\nmaster of himself up to the eve of the battle of Waterloo, when\\nhis confidence in himself became somewhat weakened.\\nEvery student who reads these lessons should familiar-\\nize himself with the life of that strange man and learn lessons\\nfrom his greatness. He was one of the greatest Psychics of\\nmodern times. Psychic is here used in the sense of being\\nversed in psychic powers such as Hypnotism, Clairvoyance\\nand Personal Magnetism.\\nIn conclusion I would again urge the student to do much\\npractice iri thought-transference, as it is one of the best means\\nof developing yourself psychically.\\nLESSON NUMBER FIFTEEN\\nTelepathy-\\nAll the universe is conscious. Every monad is conscious,\\nbut it is not individually self-conscious, that is, it has not yet\\ncommenced to look upon itself as something distinct from the\\nmind around it.\\nBetween all the monads there is a form of communica-\\ntion: what one knows, all others know. Perhaps it would be\\nbetter to consider the perceptions, sensations, etc., of one\\nmonad, as being the result of the act of the Universal Intelli-", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0112.jp2"}, "111": {"fulltext": "gence. It ueing the Infinite Mind that produced the phe-\\nnomena, the phenomena may be expressed wherever the In-\\nfinite Mind acts.\\nThe mind of a man is simply an expression of the Uni-\\nversal Intelligence. The monad that is so highly developed\\nas to have attained individual self-consciousness, what we call\\nthe Ego, is simply a phase of the expression of this Universal\\nMind. It is not something of itself, it is one with the infinite.\\nNow suppose this highly developed monad that we call the\\nreal man, thinks a thought, that thought is everywhere, for\\nit is a product of the Infinite Intelligence. Every monad in\\nthe universe knows unconsciously all the thoughts and ex-\\npressions of every other monad.\\nI think a thought, I think in the manner I do because the\\nuniversal mind is acting through me, and it acts through the\\navenues that are open to it. If I change the avenues, I can\\nchange the expression. Man, in every respect, is one with the\\nuniverse, he is an expression of the infinite (the power he calls\\nhimself) and it is himself, for the self is the universal life\\ntorce. We say a man is infinite in his possibilities he is just\\nas infinite as the Infinite Mind itself, for he is but an expres-\\nsion of it. Man is the universe.\\nListen to an orchestra. If you make no special effort\\nand are not trained you will hear all the different instruments,\\nbut the sounds will come to you en masse, you will not rec-\\nognize one instrument from another. By an effort you can\\nlisten to the first violin, second violin, cornet, cello or to the\\npiccolo. A trained musician can hear all of them and each\\ndistinct.\\nStand on the beach. You will hear each wave, each\\nbreaker, you will hear the surf at your feet, but you will per-\\nhaps not distinguish these sounds. They will all come to you\\nat once they will confuse you, and you will hear one mighty\\nroar. By an effort you may give your attention to the surf", "height": "4609", "width": "2682", "jp2-path": "psychicaldevelop00ande_0113.jp2"}, "112": {"fulltext": "and hear nothing else, forget for a time the breakers and the\\nwaves. You can single out any one sound and listen to it to\\nthe utter exclusion of all others.\\nGo and view some very beautiful landscape stand on a\\ncliff, trace with your eye the windings of a river shimmering\\nin the sunshine, see the flowers and the trees. Look at it as\\none vast panorama, an ever changing scene, but whose\\nchanges are so slow that they are scarcely to be observed.\\nWatch this beautiful landscape and perhaps there will come\\nover you a feeling that you would call an artistic sentiment,\\nbut it seems to come to you from the landscape as a whole.\\nIt in fact comes to you from the almost infinite number of\\nparts, from the flowers, from the leaves and the grasses each\\none has its peculiar message for you. It is the aggregate of\\nall these messages that you recognize as the spirit of the land-\\nscape. The voices from the various parts of nature have been\\nso many a^nd so varied that when they came to you you were\\nconfused and only recognized them as all being one.\\nGo alone into some very quiet place, some place where\\nyou can be alone with yourself and the great infinite world\\nof mind around you. Rest quietly and listen, listen not with\\nthe ear but with the mind, with the soul; from every monad\\nin the universe there will come to you thoughts, from every\\natom of dust that makes the worlds, from every flower, every\\nleaf, and from the fowl of the air, from the fish of the sea and\\nfrom everything that moves upon the earth, thoughts will\\ncome to you. They will come to you from men who are\\nhappy and from those who are sad. They will come to you\\nfrom those who are fortunate and from those on whom Fortune\\nhas frowned. There will come to you thoughts of malice,\\nthoughts of hate, thoughts of ambition, thoughts of patriotism\\nand thoughts of love. These thoughts will surge around you\\nand unconsciously you will know them all, but they will all\\nstrive for recognition and you will become confused. You will", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0114.jp2"}, "113": {"fulltext": "be unable to listen to them individually as you listen to the pic-\\ncolo, you will hear them as you heard the ocean, and you will\\nperhaps speak of the grandeur of the thoughts in silence.\\nYou will not recognize that this grandeur is partly made of\\nthe gentle surfs so near you.\\nJust as you are able to listen to the first violin, the sec-\\nond violin or the piccolo in the orchestra, just as you are able\\nto listen to the break of one wave, so in the realm of thought\\nare you able to catch the vibrations sent out by one monad to\\nthe exclusion of all others. You have within yourself all the\\nthoughts of the universe. All that has ever been thought\\nsince the world began. You have within yourself the com-\\nplete history of every monad in the universe, all you need to\\ndo is to look within yourself, look down deep, within the\\nstore house of mind and you will find all knowledge all the\\nthoughts are there, but they are not arranged, they are not\\nclassined, they are as they have been brought to you from\\ncenturies of development; they are all in action, all produc-\\ning an impulse which is striving to assert itself. Suppose you\\nhave a friend far away, listen to him, become in rapport with\\nhim; every thought he thinks is but a thought in the universal\\nmind and you have it. Give him your undivided attention, listen\\nto him alone, cut out all confusing noises, you will be able to\\nglean his thoughts you will be able to know just what he is\\ndoing, what he is thinking about, whether he is happy or sad.\\nYou can do this and all other things, only by being in touch\\nwith nature, you must be so close to her that you feel the life\\nthrob, you must be alone with her much, you must make her\\nyour boon companion.\\nThere are no limits to the powers of the human mind.\\nPhilosophy or metaphysics tell me of no limits to the powers\\nof telepathy. It is the power of which we have been speaking.\\nIt is the force that unconsciously transmits thoughts from the\\ngreat unconscious to the individualized conscious mind of man.", "height": "4609", "width": "2682", "jp2-path": "psychicaldevelop00ande_0115.jp2"}, "114": {"fulltext": "It is sometimes said that telepathy is the sending of a thought\\nfrom the sub-conscious mind of one man to the sub-conscious\\nmind of another. Now I think the sub-conscious mind of one\\nman is not only the same as that of another, but it is the same\\nas that of all others of the universe. The sub-conscious mind\\nof one is that of another. The sub-conscious mind of man is\\nthe same as that which is manifested in the life of a tree there\\nis but one mind and that is the universal mind. It is\\ninfinite in its expression and some of the expressions are men,\\nsome of these expressions are the sub-conscious minds of men,\\nbut remember that is all one mind.\\nSome of the most startling phenomena of life are pro-\\nduced by this power of telepathy. These phenomena are some-\\ntimes ascribed to spirits it is no doubt produced by a spirit,\\nbut whether or not it is produced by an individualized mind\\nthat has ceased to function on the material plane, in fact\\nwhether or not it is produced by what is commonly called\\na disembodied spirit, is a question. But that matters little\\nwhether s piritualism be true or not, it is always telepathy that\\nproduces the phenomena. Even a spirit must have some\\nmeans of communicating its ideas. That would be telepathy.\\nWe do not argue the question with the spiritualists there is\\nno use in denying the phenomena they produce. We can\\nonly discuss with them the scientific aspect of the question.\\nNevertheless disembodied spirits (assuming them to exist) could\\nnot communicate with men otherwise than through the agency\\nof telepathy. Perhaps you will ask for an example of tele-\\npathy here is what we assume to be an example, the truth of\\nwhich the writer of these lessons asserts, for he is acquainted\\nwith the particulars. There is in Mt. Vernon, Ohio, an aged\\ngentleman who had a son in the regular army who was\\nwith Custer at his last rally on the Little Big Horn. On one\\nafternoon the old gentleman was sitting resting, when sud-\\ndenly there seemed to come from an adjoining room the voice", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0116.jp2"}, "115": {"fulltext": "of his son calling, father. The old gentleman hastened into\\nthe room, but could find no one, he looked in the other rooms\\nbut could find no traces of his son whom he thought had re-\\nturned and was hiding from him. Not being able to find him\\nhe returned to his comfortable chair, when he was again\\nstartled by the same voice calling father; he re-searched the\\nhouse, but could not find him; even to the third time did he\\nhear the call, but his son was not there. He at that time, on\\nthat day was helping Custer make his last fight; he of course\\ndied in the battle. From what meagre knowledge we have\\nof this battle on the Little Big Horn, there is reason to believe\\nthat the voting soldier met his death near the time at which the\\nfather heard the voice perhaps when he received his death\\nwound he thought of his father. That unconscious part of his\\nmind continued to hold it and perhaps, if he did not die in-\\nstantly, and he probably did not, he held the idea of father,\\nfather. The force of that idea awakened vibrations in the\\nuniversal intelligence that were expressed in the conscious\\nmind of the father. He recognized the thought of his child\\nso strongly that he seemed to hear the voice calling him.\\nAlthough this instance cannot.be given scientific importance\\nfor the want of accuracy in regard to the date of the death\\nof the son, yet it serves to show the force and power of\\ntelepathy by way of illustration.\\nThere is in a certain town in the state of Ohio, a house in\\nwhich nearly all the ladies who have lived in it, have become\\naroused with a passion for art some of the tenents in this\\nhouse have been very practical, but invariably there has been\\naroused in the lady of the house a passion for art, (it was always\\nthe lady of the house who experienced the influence). Some\\nof these ladies had never studied art, had never expressed the\\nslightest liking for it, yet on coming into this house after\\nbecoming adjusted to the surroundings they would feel the\\nirresistable influence and commence painting. A few years", "height": "4585", "width": "2682", "jp2-path": "psychicaldevelop00ande_0117.jp2"}, "116": {"fulltext": "ago one of the ladies who experienced this influence, being\\nsomewhat a believer in occult science, decided to investigate\\nthe matter. She looked up former tenants and found that\\nthey had invariably taken up the study of painting while dom-\\niciled there. She also discovered that just previous to the\\nfirst tenant entering the house a man had died there, who\\nwas an artist. He had become insane. It appears from a\\nmetaphysical standpoint that he had thought so strongly and so\\nvigorously about art that the vibrations all about him had\\nbeen changed to harmonize with his thought of art. When\\nhe had died and the first tenant came, she, in a passive, mo-\\nment, became sensitive to her environment, and from all around\\nthere came into her the thoughts of art, the sub-conscious acted\\nupon by the suggestions aroused within her the strong im-\\npulse she was unable to resist.\\nSuppose some one is sick whom you wish to relieve and you\\ndo not wish them to know that you are helping them. When\\nyou lie down at night to sleep take an auto-suggestion that\\nall the while during your sleep, your sub-conscious will be\\nlaboring under the suggestion that it must give her strength,\\nthat it must make her better. That universal mind which is\\nyour mind and the mind of the patient is amenable to the\\npower of suggestion. By exercising a strong intention to re-\\nlieve the patient while you sleep, you will often be able to give\\ngreat relief, for at that time the patient is also asleep and is\\npassive to your influence.\\nTelepathy is a most important factor in every phase of\\nlife. If I wish to accomplish some great purpose that de-\\npends in a measure upon the will of other people, when I lie\\ndown to sleep I should take the strong suggestion that mv\\nsub-conscious mind is to work for me all the night in pre-\\nparing a way to my success on the morrow. It will do as it\\nis commanded and that universal intelligence, which is my\\nsub-conscious mind, will manifest itself in the minds of the", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0118.jp2"}, "117": {"fulltext": "men and influence them in my behalf. These things have\\noften been clone and they are but examples of the power and\\npotency of telepathy.\\nIt is difficult to eliminate thought-transference from\\ntelepathy. It is simply one of the phases of telepathy, which\\nis a much broader term. There is but one mind and it is\\nthrough this infinite universal mind that all thought is carried.\\nThought-transference is simply an action in which we, in the\\nbeginning, are conscious, the real mechanism of the act of\\nthought transference is in the unconscious, the same as tele-\\npathy, there is simply a difference in the beginning. All\\nthought-transference is telepathy, but all telepathy is not nec-\\nessarily thought-transference.\\nI would point out to the student that if he is to become\\ngood in telepathy he must practice a good deal in the silence,\\nhe must shut himself out from the external world and com\\nmunicate with the inner self or with what Christ calls the king-\\ndom of heaven within us. Christ advised his followers and\\ndisciples to go into their chamber and close the door and prav.\\nTo pray is to communicate with the infinite intelligence to pray\\nis to ask of the universal intelligence, to demand of itself.\\nThen, is prayer ever answered? Genuine prayer is always ans-\\nwered. Many of the verbal prayers, so called, that are ad-\\ndressed to the anthropomorphic God are never answered\\nsuch prayers do little good, they are false in their premises,\\nthey are not intelligent, they are not founded on understanding\\nand cannot consistently expect to obtain great results.\\nPrayer is simply a communication with the infinite of which\\nwe are a part. This great infinite mind to which we should\\nprav, with which we should communicate and from which we\\nshall gain strength is what men call God.\\nI would urge the student to give particular attention to\\nthe study of the science of telepathy and to delve deep into its\\nmetaphysics. It is one of the most sublime problems that has\\n(8)", "height": "4585", "width": "2682", "jp2-path": "psychicaldevelop00ande_0119.jp2"}, "118": {"fulltext": "ever held the attention of a thinking man. I would have him\\npractice it until he becomes proficient in it as an art. I would\\nhave him be able to enter into the passive state and out of this\\nmysterious unconscious self, this infinite mind, I would have\\nhim draw the knowledge that would help him in all the affairs\\nof life. I would have him draw information concerning the\\nlife and character of those around him I would have him\\npractice these things until after a while he would become able\\nto use this power at any time without hesitation.\\nIt is telepathy that enables the expert diagnostician to\\ninstantly locate and describe the disease. He simply gleans\\nhis information from the universal intelligence which knows all\\nthings. I would urge the student to practice this form ot\\ndiagnosing, especially if he is to follow healing as a profes-\\nsion. He would do this by assuming the passive state and get\\nthe impressions from the universal of the nature of the malady\\nafflicting his patient. He should analyze the case thoroughly,\\nsee how yividiy he can see the organs he should learn to trust\\nhis first impression as it is the first impression that is always\\ncorrect in thought-transference and telepathy. The analysis\\nof the case should not be made too often, as the disease is\\nthus too thoroughly recognized; the effect of this recognition\\nshould in all cases be corrected by seeing, in imagination, the\\norgans all in perfect health, this will act as a counter-sug-\\ngestion.\\nIn conclusion, I will say that I wish the student to rec-\\nognize fully the fact that he is one with the infinite life, that\\nhe is infinite in his possibilities, limited only by his individual-\\nism. I would have him know that he is the expression of\\nuniversal life and that by relying upon himself, upon the power\\nof the Christos that is seeking to manifest itself he can attain\\nall things. Man is all mind, he is one with- the universal life\\nprinciple, he is that principle and I would point out again to\\nthe student with all his study along various lines of thought,\\nwith all his investigation, that the proper study for mankind\\nis man.", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0120.jp2"}, "119": {"fulltext": "PART TWO.", "height": "4609", "width": "2682", "jp2-path": "psychicaldevelop00ande_0121.jp2"}, "120": {"fulltext": "THE PHILOSOPHY\\nOF THE\\nNEW THOUGHT\\nA Treatise on the Science of Hypnotism,\\nExplaining its Philosophy and\\nTeaching ho*w to put it into\\nPractical Use,", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0122.jp2"}, "121": {"fulltext": "HYPNOTISM.\\nLESSON NUMBER ONE.\\nBrief History of Hypnotism as an Art.\\nThe science of hypnotism has been evolved from such a\\nweird labyrinth of ignorance, speculation and superstition that\\neven those most interested in the study of the development of\\nthe human mind and its attainments of knowledge, have re-\\nfrained from investigating it, although it appeared interesting,\\nbecause ic seemed to present such an uninviting prospect of re-\\nward for their efforts. It is so hard to separate the truths of\\nhypnotism from the errors and superstitions.\\nHypnotism has been for centuries studied as an art, and all\\nthrough this long course of its history, it has been the prey of\\nthe charlatan and the unscientific investigator. It seemed to\\nhave a peculiar fascination for this class of men, and naturally so,\\nfor by being able to use a power that the greater part of mankind\\nknew nothing about, they were in a position to draw to them\\nselves much admiration and popularity. But a great many of\\nthese hypnotists were really in earnest in their desire to know\\nsomething of the real nature and causes of the mysterious hyp-\\nnotic phenomena. Step by step the progress of the study of the\\ninduced sleep has made its way. The knowledge that we now\\npossess has been obtained in spite of the charlatan, the dog-\\nmatist, and a great class of the so-called scientific men.", "height": "4613", "width": "2682", "jp2-path": "psychicaldevelop00ande_0123.jp2"}, "122": {"fulltext": "We will say to the historical student of hypnotism, that the\\nresults so far obtained by the researches along the various lines,\\nsuch as archaeology, anthropology, etc., are far from being all\\nthat is desired. Here is a wide field for investigation, and one\\ncould do much good by giving it a complete traversing.\\nA study of the most ancient literature shows that the old\\nbeliefs and ideas were very childish and grotesque, yet it serves\\nto show us that the hypnotic phenomena were produced and ob-\\nserved in the very earliest times. Thus the history of hypnot-\\nism begins with the history of the race, both have their origin in\\nsuperstition and their earliest history is but a fable.\\nMore recent history tells us of a knowledge of the hypnotic\\nart among the Egyptians, there is every reason to Relieve that\\nthe famous Egyptian astrologers were adepts in the use of hyp-\\nnotism. Moll, in his noted work on this subject, writes of the\\nold manuscripts which give accounts of the medical therapeutics\\nin Egypt in the sixteenth century B. C, and states that it men-\\ntions the laying of hands on the head of the patient as part of\\nthe treatment. There is in the British Museum a bas-relief\\nbrought from the ruins of ancient Thebes, which is supposed by\\nanthropologists to be a representation of the hypnotic passes, as\\nthe figures are in attitudes that are usual to the operator and\\nsubject. From these data, and much other that is at hand we\\nare led to believe that hypnotism was known in Egypt at a very\\nearly date. We have also reasons to believe that there were\\nschools in Egypt long before the Christian era, in which hyp-\\nnotism was taught. Some assert that Moses attained his won-\\nderful psychic power in the hypnotic school at Alexandria. I\\nhave no reliable data on this very interesting question.\\nIn the history of the Greeks and Romans there are many in-\\nstances of what appear to us to be hypnotic phenomena. The\\nclassic literature is rife with mentionings of the induced sleep,\\netc. Among the multitude of writers may be mentioned Tacitus,", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0124.jp2"}, "123": {"fulltext": "Suetonius, Heroditus, Homer. Plato, St. Justin, Pliny, Porphyry,\\nPlutarch, Plautus Lucretius, and even St. Augustine.\\nIf we are to take into consideration the accounts of sooth-\\nsayers and oracles of Greece and Rome, there are ample evi-\\ndences of the use of hypnotism, for there is no reason to doubt\\nthat the sooth-saver was an adept in telepathy and the priestess\\nthe oracle would go into the deep sleep and glean her mes-\\n:s from the Universal Mind or from the mind of others. If\\nwe are to credit history, some of these ancient clairvoyants were\\nvery wonderful, as in the case of Caeser. There is also some-\\nthing very strange about those Sibylline Books, if Livy tells\\nthe truth.\\nPerhaps in the early centuries hypnotism attained a higher\\nstage of development in China than any where else in the world.\\nIn both India and China the study of hypnotism as an art is\\nvery old, so very old that we could not even approximately give\\na date for the commencement of the study. It has been centur-\\nies since the Chinese were at the zenith of their greatness as\\nadepts in the practice of this art. This peculiar race is now\\ngreatly deteriorated from what it was centuries ago.\\nThere is no nation of people in the history of the world that\\ndid or aoes not possess some knowledge of hypnotism. It was\\npracticed among the Egyptians, Babylonians, Greeks, Romans,\\nthe Savages of New Zealand, Australia and North America. In\\nfact it has been practiced among nearly all races of people from\\nthe earliest times, and in all the different stages of savagery,\\nbarbarism and civilization.\\nIn recent centuries, hypnotism has been more highly devel-\\noped in India than any where else in the world. We will often\\nhave occasion to refer to the practice of the art there, so it\\nwill not be considered now. It was from India and other coun-\\ntries of the far East that hypnotism was introduced into Europe\\nat the time of the crusades. When Richard of England and his\\nfollowers were contending with the Mohammedans for the pos-", "height": "4609", "width": "2682", "jp2-path": "psychicaldevelop00ande_0125.jp2"}, "124": {"fulltext": "session of the Holy Sepulcher, the philosophers of the West\\ncame in contact with the theories and Cosmogonies of the Orient.\\nThere on the plains of Acre, hypnotism as an art was probably\\ntaught to the Europeans. The art of hypnotism was of course\\nknown to men of the West in a practical way, but they knew\\nnothing of the laws governing it, they were simply aware of cer-\\ntain phenomena that they could not understand.\\nThe crusades were beneficial to Europe, and perhaps the\\nWest gained no greater benefit from these Holy Wars than the\\nawakening of an interest in the deeper problems of life. In the\\nthirteenth century when Frederick II. of the Hohenstaufens,\\nThe wonder of his own and all succeeding ages, was in Pales-\\ntine conducting another crusade, he delved deeply into the mys-\\nteries of the philosophical speculations of the far East. When\\nhe returned to his realm, he endeavored to give to his people\\nsome of the benefits of what he had learned, but it was the cast-\\ning of pearl before swine they were not able to receive, his\\nadvances were rejected. He met with opposition from the dog-\\nmatism of the church and from other sources.\\nHypnotism made little progress in Europe for many cen-\\nturies after the crusades, there were some investigations made\\nby men here and there, but for years there was no common prin-\\nciples, or methods. Perhaps the most original investigations\\nwere made by the philosophers of northern Italy.\\nThe first traces of what might be called a system in Euro-\\npean hypnotism may be found about the middle of the seven-\\nteenth century. Some of the leading men of that time were in-\\nterested in the subject and wrote rather extensively on it.\\nAmong others of this period who were interested in hypnotism\\nand allied psychic phenomena, may be mentioned, Wier, Rod,\\nKircher, Van Helmont, Le Loyer, Georgius, Moore, Maxwell,\\nWirdig and Fludd. The great majority of these men believed in\\nwhat is commonly called Animal or Vital Magnetism. They be-\\nlieved in the existence of a universal magnetic force, by which", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0126.jp2"}, "125": {"fulltext": "the reciprocal action of planets, in fact all bodies and the phe-\\nnomena of body and mind could be explained. The doctrines of\\nthese men were thus preparing the way for the great apostle of\\na doctrine that was to come. We refer to Frederick Anton\\nMesmer, a native of Suabia, who was born in 1734 in Stein.\\nIt is said that at first Mesmer used th^ metallic magnet in\\nhis work, i. e. in producing the hypnotic sleep and curing disease.\\nHowever after meeting with a certain priest in Switzerland,\\nfrom whom he learned a great deal about magnetism, he threw\\naside the magnets and evolved his theory of Animal Magnetism.\\nIn the year of 1779 Mesmer issued a book (Memoire sur la de-\\nCouverte du Magnetism Animale) in which he makes proposi-\\ntions or assertions concerning his theory. Some of the most\\nimportant of his assertions are embodied in the following:\\n1. There is a reciprocal action between heavenly bodies,\\nearth, and animated bodies, subject to mechanical, but as yet\\nunknown laws. The agency of this action is a fluid that is uni-\\nversally diffused. All the properties of matter and of organic\\nsubstances depend on this action. Animal bodies are suscept-\\nible to the influence of this action and fluid, and they are affected\\nby it on account of it disseminating itself through the substance\\nof the nerves.\\n2. One of the leading characteristics of this action of the\\nuniversal fluid, is its power of inducing sleep when sent from the\\norganism of one person to that of another, with the intention of\\nproducing sleep. By directing this fluid, all diseases may be\\ncured, for it is upon this action that all bodily conditions depend.\\nMesmer s assertions and methods have attracted much at-\\ntention. As a result of the agitation produced by his phenom-\\nena, a commission was appointed to investigate the whole\\ntheory. Benjamin Franklin of our country, at that time a mem-\\nber of the Royal Society of Medicine, was a member of the com-\\nmission. The report was made antagonistic.", "height": "4609", "width": "2682", "jp2-path": "psychicaldevelop00ande_0127.jp2"}, "126": {"fulltext": "After Mesmer, there was wide spread interest manifested\\nalong all the various lines of psychical work. Among those\\nmost noted as investigators in these subjects may be mentioned\\nDe Puysegur, Petetin, Abbe Faria and Deleuze.\\nAll these men were essentially magnetists. It is not until\\nthe time of Braid, a doctor of Manchester, that we find what is\\ncalled hypnotism. He was very successful in producing the in-\\nduced sleep. He asserted, (a) that the assumption of any force\\nas a magnetic fluid, was not necessary for the induction of sleep,\\n(b) That this induced sleep was a supernormal physiological\\nstate, brought about by some action on the nervous system.\\nBraid was one of the first investigators to ascribe hyp-\\nnotism to physiological conditions. His experiment awakened\\nthe interest in the subject and much was written on it by Dr. Lie-\\nbault, M. Dumont, Charcot and Bernheim. Charcot became\\nthe leader of the Salpetriere school of Hypnotism, while Dr.\\nBernheim was the leading character in advocating the theory\\nof the Nancy school.\\nCharcot ascribed hypnotism to a physiological condition.\\nHe asserted that the genuine hypnotic phenomena could be pro-\\nduced only in persons of diseased organisms or of weak men-\\ntality. Bernheim opposed him with the theory of suggestion,\\nclaiming that hypnotism was a purely psychical phenomena and\\nthat it could be produced best in persons of healthy organism\\nand sound mentality. For a time there was a fierce conflict be-\\ntween these two schools. The power of suggestion became\\nmore and more recognized, and today there are few who accept\\nthe physiologocal theory of Charcot. b\\nThere is nothing new about hypnotism. The principle by\\nwhich it is made possible is eternal, it is the power of suggestion.\\nThis state of induced sleep, whether called Magnetic, Mesmeric,.\\nHypnotic, or whatever else, is a purely psychical and sub-con-\\nscious condition, and is invariably produced by the power of\\nsuggestion.", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0128.jp2"}, "127": {"fulltext": "The various schools of hypnotism are almost equally suc-\\nsful in the producing of hypnosis. The very success of these\\ndiverse methods is but an irrefutable argument in favor of sug-\\ngestion. All these various methods are but different forms of\\nsuggestion.\\nThese various schools of hypnotism with their different\\nmethods will be the subject of the next lesson. Here, in conclu-\\nsion, we wish to state that the principle is ever the same; there\\nis no diversity of principle; the application of the underlying\\none is universal.\\nLESSON NUMBER TWO.\\nSchools of Hypnotism and Their Various Theories.\\nThere may be said to be three distinct schools of hypnotism\\ncalled the Mesmeric, the Physiological and the Suggestive.\\nThese three schools are antagonistic, one to another. Each\\nconsiders the arguments in favor of its peculiar methods irre-\\nfutable. Each attempts to give a scientific explanation of the\\nphenomena that are produced. As is true of all such metaphys-\\nical controversies, the powers and influences of these various\\nhypnotic schools may be resolved to one general principle. In\\nthis and sebsequent lessons we will endeavor to make plain to\\nthe students the nature and underlying principles of all hypnotic\\nphenomena.\\nThe Mesmer method had the honor of being the first that\\nwas brought to the notice of the scientific world. In fact at the\\ntime of Mesmer, there were few, if any, advocates of any theory\\nother than that advanced by Mesmer himself and his followers.", "height": "4609", "width": "2682", "jp2-path": "psychicaldevelop00ande_0129.jp2"}, "128": {"fulltext": "At any rate the great Physiological and Suggestive schools had\\nnot yet gained any recognition.\\nIt is generally accepted as a fact, by all persons writing on\\nhypnotism, that Mesmer believed in the existence of an universal\\nand invisible fluid, and it is further asserted that he believed this\\nfluid to be especially active in the nervous organism of man and\\na person charged with it was able to control or influence others\\nthrough this agency. Now we believe that Mesmer has been\\ngreatly wronged, that he has been grossly misrepresented, at\\nany rate misunderstood. I believe that his theory of a universal\\nfluid would almost correspond with the modern theory of\\nthought and thought vibration if it were expressed in modern\\nlanguage. We believe in the universality of a fluid that we call\\nether, and recognize it as a medium for the transmission of\\nthought. I firmly believe that if Mesmer was living today, he\\nwould condemn the theory of Vital Magnetism and accept the\\ntheory based on the universality of mind and the transmission of\\nthought, but here we must consider Mesmerism as it is generally\\nunderstood. If this were the proper place we would gladly en-\\ndeavor to rescue the name of Mesmer from the cloud of charlat-\\nanism that some modern investigators are endeavoring to throw\\naround it We would gladly endeavor to let the people know\\nthat we believe that if Mesmer was now living he would reject\\nmany of the tenets of the theory that bears his name, as they are\\nnow understood but here we must consider Mesmerism as it is\\nnow taught. The chief tenet of this school is the existence of\\nthis universal fluid that is particularly active in the nervous sys-\\ntem of man and is capable of being directed. It is asserted that\\nit may be caused to emanate from the operator, by an exercise of\\nintention, and to impinge upon the subject in s-uch a way as to\\ncontrol him and to put him to sleep. It is asserted by some that\\nMesmer would make the long stroke or pass over the subject,\\nsending out from the hands the magnetic fluid that would induce\\nsleep. Some deny that Mesmer was the originator of this meth-", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0130.jp2"}, "129": {"fulltext": "od that be as it may, at the present day the term mesmerism is\\nparticularly applied to that method of inducing sleep in which\\nthe long stroke is one of the principal factors.\\nTHE PHYSIOLOGICAL METHOD\\nor the method advanced by Charcot at Paris is sometimes known\\nas ihe Paris Method, but it would be more proper to say the\\nParis Theory of Hypnoti m. It is asserted by Charcot and his\\nfollowers, ihat all hypnotic phenomena are indications of a path-\\nological condition of the subject. They accept, to a limited ex-\\ntent, the theory of suggestion, but assert that the genuine hyp-\\nnotic phenomena may be explained on a physiological basis\\nalone, and claim that in all persons in whom the sleep may be in-\\nduced there is a pathological condition of the cerebrum. We\\ndo not care to enter into an extended argument in regard to the\\nParis theory, but it is perhaps well to make plain to the student\\njust what the reasons are for the belief in its teachings.\\nIt is based primarily upon the physiology of the brain and gen-\\neral nervous system. If by any artificial means one is able to\\nproduce an anaemic condition of the cerebrum, sleep will follow.\\nXow this fact is considered by the adherents of the Charcot\\nschool to be an irrefutable argument in favor of the physiolog-\\nical theory. A blow upon the head will sometimes render one\\nunconscious and the person will sometimes sleep for a long\\ntime such facts as this are given as arguments in favor of this\\ntheory. In fact the whole theory of the Paris school is based\\nupon the physiological conditions. They recognize the condi-\\ntion of mental and physical action and decide that the nature of\\nthe mental act depends almost entirely upon the condition of the\\nphysical organism. They believe that the producing of hypnosis\\nis a pathological indication. They assert that this surrendering,\\nas it were, of one individual mental power to that of another is an\\nindication of a weakness on the part of the subject. It is one of\\nthe tenets of this Paris school that persons of weak mentality", "height": "4585", "width": "2682", "jp2-path": "psychicaldevelop00ande_0131.jp2"}, "130": {"fulltext": "make the best hypnotic subjects. We note the steady decline\\nof this theory. It is rapidly giving away to the suggestive\\ntheory, and ere long there will be nothing but a memory of it\\nleft, so rapidly are people ceasing to recognize it as a scientific\\nand philosophical theory.\\nThe Nancy, or Bernheim school is a school of suggestion, it\\nis by far the most scientific and philosophical of any of the var-\\nious schools of hypnotism. Bernheim was the founder of this\\nschool, but suggestion today has advanced much beyor.d the\\nfundamental principles that were laid down at Nancy. When we\\nspeak of the Bernheim, or Nancy school, we are speaking of the\\nschool of suggestion as it is today in its most advanced form, and\\nnot as it was a decade ago. The theory as taught by Bernheim\\nhimself was in some particulars incomplete, but he laid the basis\\nupon which others are now building.\\nThe Suggestive school of Hypnotism maintains that the\\ngenuine hypnotic phenomena can be produced only in persons\\nof strong mentality and of healthy physical organism. At this\\npoint it is in complete contradiction to the Charcot school. It is\\nin persons that are strong, with healthy circulation, and harmon-\\nious action of the nervous system persons who are able to con-\\ncentrate their attention upon one thought, almost wholly to the\\nexclusion of any other thought, that hypnosis is best produced.\\nThe Suggestive school of hypnotism accepts the duality of\\nmind theory. It teaches that there are two faculties of the hu-\\nman mind, the individually conscious and the sub-conscious.\\nThe last-named faculty of the mind is called sub-conscious, not\\nbecause it is below the plane of the consciousness, but simply\\nbecause it is below the plane of the individually conscious mind.\\nIt would perhaps be better to speak of it as the Simply Con-\\nscious, but the word sub-conscious is so extensively used and so\\ngenerally understood that we do not deem it advisable to dis-\\ncontinue its use, for the introduction of new words or the use of\\nold words with new meanings, often result in confusion, so in", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0132.jp2"}, "131": {"fulltext": "these lessons we will continue to speak of the individually con-\\nscious and sub-conscious faculties of the mind. The sub-con-\\nscious faculty of the mind has direct control of all the various\\nfunctions of the body, further than this it is amenable to control\\nby the power of suggestion. It is by taking advantage of these\\nbasic principles that the hypnotist is able to produce the phe-\\nnomena of sleep.\\nThere is but one mind, and that is the universal intelligence.\\nThis universal mind, when it has not yet been differentiated, or\\nperhaps unfolded or developed, to the point of individual self-\\nconsciousness, is entirely amenable to control by the power of\\nsuggestion. It is this universal intelligence that we recognize\\nas the sub-conscious faculty of the mind of man. It is simplv\\nthat part of man that is subservient to the conscious self, or to\\nthat monad of mind that has been so highly developed as to at-\\ntain the position of individual self-consciousness. There is but\\none mind in the universe and that is what men have commonly\\ncalled God. Man is but an expression, a manifestation of this\\nuniversal creative force. Man as we recognize him, the lord of\\ncreation, the great self-conscious highly individualized factor in\\nexistence, is but a part of the great Infinite Life. He is simply\\nan expression of the universal principle. Now man has attained\\na position of self-consciousness, all that lies beneath this realm\\nof self-consciousness is amenable to control by the power of\\nsuggestion.\\nThe above statement will render plain to the student at least\\na possibility for the production of the hypnotic phenomena.\\nHypnotism is but a form of giving and receiving suggestions,\\nthe subject becomes passive, for the time being he is not using\\nthis individualized mind he is allowing it to rest, and is permit-\\nting that phase of the universal mind that we recognize as his\\nsub-conscious mind, to be controlled by the highly developed\\nmind of the operator. This condition of passivity on the part of\\nthe subject and this attitude of positiveness on the part of the\\nJ", "height": "4608", "width": "2682", "jp2-path": "psychicaldevelop00ande_0133.jp2"}, "132": {"fulltext": "operator, produces the phenomena that we call hypnotism,\\nThere is no necessity of weakness on the part of the subject, in\\nfact it requires a strong mind to be able to control itself so as to\\nrender itself passive to the intention exercised by the operator.\\nThere is not here any argument in favor of diseased organism\\nor weak mentality, there is rather the indication of strength.\\nWe would refrain from making any harsh criticism on the\\nmagnetic theory, or on the theory advanced by Charcot. We\\ncould not expect the men who were leaders, rather the begin-\\nners, of this movement to comprehend the entire subject, they\\nused suggestion, but did not understand its powers, they were\\nmaterialistic and could not recognize the wonderful power and\\npotency of mind itself. Mesmer formulated the best theory that\\nhe possibly could with the subject in the state that it was at the\\ntime. Charcot, not wishing to recognize the existence of the\\nuniversal fluid as advocated by Mesmer, endeavored to prove\\nthat the psychical phenomena were simply the result of physi-\\nological Conditions. We must not censure them for not doing\\nmore. It is a sign of their greatness that they did so well under\\nthe circumstances. We have no adverse criticism for Mesmer\\nor for Charcot, but we do criticise men of the present, for ac-\\ncepting the theories of a by-gone day. The theory of the uni-\\nversal fluid and of the physiological basis of hypnotism had a\\nmission to perform but now the day of their usefulness is past\\nand we have nothing but adverse criticism for those who at-\\ntempt to sustain the theories of an earlier date in opposition to\\nmodern scientific investigation.\\nHypnotism is a misnomer. In the modern application of\\nthe word, the word itself is too narrow. We even now some-\\ntimes speak of hypnosis in various stages, some of them being\\nsimply stages of passivity and not of sleep. In spite of the\\nderivation of the word, we will continue to use the word hyp-\\nnotism in a liberal way and will not confine it simply in applica-\\ntion to the induced sleep.", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0134.jp2"}, "133": {"fulltext": "The sub-conscious faculty of a man s mind is amenable to\\ncontrol of suggestion. This same sub-conscious faculty of the\\nmind has direct control of all the functions of the body. It has\\ncontrol of all the muscles and blood vessels through the nerves\\nand nerve centers. There is not an atom in the human body\\nthat is not under direct control of this faculty of the mind.\\nThere is nothing in the universe that controls matter but mind,\\nand it is the sub-conscious mind that has direct control of the\\nhuman body. To control the body, to cause it to act in any\\nway the conscious mind desires, it is necessary to simply impress\\nupon the sub-conscious the proper suggestion. If you are\\nable to induce some one to become passive to your influence\\nand then impress upon their sub-conscious the suggestion of\\nsleep, they will sleep. Hypnotism is but an expression of agree-\\nment, the operator is positive, he asserts; the subject is passive,\\nhe accepts. The subject makes no effort to act; if he did, that\\nwould be positiveness there would be no condition of passiv-\\nity there would be no sleep.\\nThere is nothing mysterious about hypnotism if we once\\nunderstand the action of the mind and the power and potency\\nof suggestion. No one understands this thoroughly, so in spite\\nof all our historical lore, of our metaphysics and philosophy,\\nthere is yet a strangeness about the hypnotic phenomena. In\\nfact there is nothing in nature but which if we attempt to trace\\nit back to its first cause, baffles us with its mysteriousness. The\\nmost simple things in nature, upon investigation, prove to have\\nfor us the deepest problems of metaphysics. There is nothing\\nsimple, and still if we only knew, if we could only see, there\\nwould be nothing at all complex. All nature, as we see it, as\\nwe recognize it through the senses, is but the personae of the\\nuniversal intelligence. This universal intelligence is God. So\\nevery flower, every leaf, every particle of dust, is a personal\\nGod. Each is a manifestation of the universal life principle,\\nwhich is the creative force that men call the Deity.\\n(9)", "height": "4609", "width": "2682", "jp2-path": "psychicaldevelop00ande_0135.jp2"}, "134": {"fulltext": "So hereafter in these lessons I would have the student re-\\nmember at all times, that while performing his experiments in\\nhypnotism he is using the greatest power in the world in fact it\\nis the only force in the universe, the power of the infinite mind.\\nThere is something grand, there is something always mysterious\\nabout this strange induced sleep. Recognizing as we do that\\nit is such a wonderful power, we always voice our opposition to\\nits debasement. We do not like to see the hypnotic phenomena\\nproduced simply as a matter of amusement, but only when there\\nis good derived from it. We trust the student will recognize\\nthe responsibility that is his. When he commences to turn the\\nleaves in the book of occult knowledge, as he progresses in the\\nstudy, as he becomes more and more adept in the use of this\\npower that he is perhaps now just learning, he will become\\nmore and more aware of his responsibility, not only to himself,\\nbut to others. Hypnotism deals with the soul, it is rightly\\ncalled psychic phenomena, it is simply manifestations of the\\nuniversal intelligence, that are brought about by the magic touch\\nof Suggestion.\\nLESSON NUMBER THREE.\\nPhenomena of Hypnotism With Methods of Producing Them,\\nHypnotism is almost infinite in its possibilities. There is\\nan almost unlimited number of phenomena that may be produced\\nby the aid of hypnotism. There are as many distinct classes of\\nphenomena as there are minds that may be acted upon. Var-\\nious writers on the subject of Hypnotism have endeavored to\\nform some classification of this infinite variety of phenomena\\nbut the observation of no two of them were the same, and con-\\nsequently their classifications are different. It is almost impos-\\nsible to make any accurately scientific classification of these\\nphenomena if it is based upon individual observation alone.", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0136.jp2"}, "135": {"fulltext": "This is true because my observation may differ from yours. In\\nfact it is an absolute impossibility for my observations to be the\\nsame as those of any one else, for I have different subjects and\\nthe environments at the time of producing hypnosis must be\\nntially different. Consequently, no two experimenters have\\nproduced precisely the same phenomena, and hence we need\\nnot express any surprise at the difference in their classification.\\nSome writers have divided hypnosis into two simple stages,\\nwhich they call the alert and the deep stages; others again\\nhave divided them into three, as light sleep, profound sleep, and\\nsomnambulism. Liebault has divided the hypnotic phenomena\\ninto six stages 1st, drowsiness 2d, simply a continuation of the\\nfirst, coupled with a possibility of catalepsy being induced by\\nsuggestion 3d, the condition of light sleep 4th, a condition of\\ndeep sleep in which the subject ceases to have conscious rela-\\ntionship with the outer world 5th, a condition of the light in-\\nduced somnambulism 6th, condition of deep somnambulism,\\nentire loss of memory on awaking. This last is a condition in\\nwhich post hypnotic suggestions may be given.\\nIt is impossible to make any scientific division of hypnotism\\nin any manner whatever. There is such a vast number of phe-\\nnomena, such infinite varieties, that it is absolutely impossible\\nto classify them with any degree of accuracy in a definite num-\\nber of stages. The use of the stage in hypnotism should be\\nused simply as a matter of convenience, and not in any sense\\narbitrarily but it is almost necessary in teaching the beginner\\nto form some definite classification which should not be based\\non individual observation, but upon your knowledge of the\\nscience itself. We will attempt to give some such classification,\\nbut we trust the student will remember that it is simply a guide\\nto his investigation and is not made with any claim to being the\\nonly classification possible. What we claim for our classifica-\\ntion is that it is based upon our knowledge of hypnotism as a\\nscience, rather than on individual observation. First, we make", "height": "4609", "width": "2682", "jp2-path": "psychicaldevelop00ande_0137.jp2"}, "136": {"fulltext": "general divisions, light hypnosis 2nd, catalepsy 3rd, deep hyp-\\nnosis and 4th, suspended animation. These four stages may\\nbe divided into more definite sub-divisions, but we wish to\\nstate here that there is nothing iron clad about these divisions\\nany more than there is about other divisions. We believe it is\\nsimply more definite and more nearly corresponds to the gen-\\neral result in the induction of hypnosis. We believe that the\\nphenomena that is ordinarily produced by the hypnotist, more\\ngenerally nearly conforms to this division than to any other.\\nWe would indicate the complete classification as we use it in\\nour own experiments, as follows\\n1st Light hypnosis; two divisions:\\n1st Elementary 2nd Physio-mental.\\n2nd Catalepsy; 3rd, (no divisions).\\n3rd Deep hypnosis.\\n4th Light clairvoyance.\\n5th Clear clairvoyance.\\n6th Psychometry.\\n4th Suspended animation.\\n7th Incomplete suspension.\\n8th Complete suspension.\\nWe would call the student s attention to the fact that it is\\nseldom possible to produce these eight stages, as we have given\\nthem, in the order we have given them, or to produce all of them\\nin any one subject. We would also point out to the student\\nthat it is not necessary to have induced all the succeeding stages\\nin order to produce any of the more advanced. Thus a subject\\nmay pass from the first into the third, or from the second to the\\nfourth. Remember that the so-called stages in hypnotism are\\nbut manifestations of the universal intelligence expressing itself\\nin the subject. It is the duty of the hypnotist to control, to a\\ncertain extent, these manifestations through the agency of sug-\\ngestion but often-times the inherent characteristics of the sub-\\nject are much stronger than his suggestion.", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0138.jp2"}, "137": {"fulltext": "Wc will now consider some of the various methods of in-\\nducing the elementary and physio-mental stages of the sleep.\\nMany methods have been used for the induction of these first\\nstages of the hypnotic sleep, but the details of the method mat-\\nter little, so long as the general principles are knowingly or\\nunknowingly considered. The success of many of the methods\\nused, depended not upon the alleged cause, but upon these un-\\nderlying principles, which though always in operation, were not\\nregarded by the hypnotist as having anything to do with the\\nsuccess of the method. From a point of time in the modern\\nhistory of hypnotism we will commence with the methods that\\nwere used by Anton Mesmer. He did not confine himself to\\nthe use of any one method, but availed himself of various con-\\ntrivances by which he was able to influence his patient or sub-\\nject. One of his most popular and successful methods was to\\nseat himself in front of his subject, who was also seated, and\\npressing firmly the knees of the subject between his own knees,\\ngrasping the upturned thumbs of the patient with his hands and\\ngazing steadfastly into the patient s eyes. This was one of the\\nmethods that has been called fascination. Mesmer used\\nevery means to become en rapport with his subjects, and as a\\ngreat majority of his patients were women, he became en rap-\\nport with them through the stimulation of the sexual passions,\\nemploying the methods as given above the gazing into the eyes\\nwould also produce a condition of weariness, which would natur-\\nally be suggestive of sleep it is, however, supposed that Mesmer\\nascribed his success, not to the fascination, but the emanation\\nof the subtle magnetic fluid.\\nDr. Braid, of Manchester, is supposed to have been one of\\nthe first to recognize the efficiency of gazing at some bright ob-\\nject continually, in the production of hypnosis. A modernized\\nform of this method coupled with suggestion is to have the\\nsubject hold in his hands, resting one within the other lying\\nupon his lap, some bright object as a coin, letting the subject", "height": "4609", "width": "2682", "jp2-path": "psychicaldevelop00ande_0139.jp2"}, "138": {"fulltext": "gaze steadfastly at this object until there is weariness of the\\noptic nerve and the brain tract to which it goes. The operator\\nall the while giving the verbal suggestion of sleep. This is an\\nespecially good method to use when hypnotising several at\\nonce. Another modernized form of the Braid system, coupled\\nwith suggestion is this Have the subject gaze steadfastly at\\na bright light, as a gas jet allow him to gaze at it for some time,\\nthen the hypnotist command him, look at me, let him gaze in\\nhis eyes for a few seconds and then suddenly command him to\\nsleep. This is a very quick method, and is often used by the\\nstage hypnotist.\\nIvASEGUK S method\\nwas to close the eyes and then give a continued moderate\\npressure upon the eyeballs, this was found to temporarily par-\\ntially paralyze and partially numb the nerve of the eye and to be\\nsuggestive of sleep. It is sometimes advisable to use this\\nmethod in connection with the others.\\nMESMERIC PASSES.\\nSome authorities assert that the genuine system of passes\\nwas unknown to Mesmer, but that it was first produced by\\nthe later hypnotists. However, most of the earlier magnetists\\nplaced great importance on these passes and they gave very\\nminute directions for their use. The modern magnetist uses\\ngenerally just two kinds of passes, called the downward and up-\\nward strokes. The downward stroke being used for the pur-\\npose of magnetizing or inducing sleep the upward pass to de-\\nmagnetize or to awaken the subject. We, ourselves, do not be-\\nlieve that there is any potency in the pass itself, but we recog-\\nnize that its use will often be of great benefit when coupled\\nwith proper suggestions. The author knows some American\\nhypnotists who use the pass alone, with great success, in which\\ncases the suggestions are either in the nature of aroused ex-\\npectancy, or implied, $ome use a method similar to this", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0140.jp2"}, "139": {"fulltext": "Have the subject comfortably recline, lying upon the back, the\\narms at the side, perfectly relaxed. The operator will take a\\nposition at the side of the couch on which the subject is reclin-\\ning, and give long strokes from the head to the feet, continuing\\nthis for a long time, the subject s eyes all the time being closed.\\nBy continuing this method, sometimes stroking the subject with\\nthe hands and sometimes making the passes at a distance, sleep\\nmay often be induced this is an especially good method to use\\nwhen the subject is very nervous, and is one of the best to use in\\ncase of severe insomnia. Of course the student will understand\\nthat the subject will, from the beginning, know what is the\\npurpose of the passes the operator will perhaps have suggested\\nto him that this is the infallible method of producing sleep\\nwithout some such suggestions being given the subject would\\nnot know the purpose of the manipulations and would remain\\nawake. It would perhaps not be out of place for me to men-\\ntion here the Hindoo method of producing hypnotic phe-\\nnomena, bv taking into consideration what is commonly known\\nas the aura.\\nThe aura is commonly greatly misunderstood, it is sup-\\nposed by some to be a sort of magnetic fluid emanating from the\\nhuman body, and to be of certain dimensions, usually of an oval\\nshape, extending from the crown of the head to the feet, and to\\nbe broader at the shoulders than anywhere else.\\nIt is supposed that by bringing a positive aura in contact\\nwith one that is rendered passive by intention, or one that is\\nnaturally weaker, a controlling influence may be exerted over\\nthe individual possessing the weaker aura. The Hindoo, in\\nmaking his mysterious passes, is endeavoring to obtain control\\nof the aura of the subject, and he does this by blending it with\\nhis own, his own being the stronger asserts mastery. It seems\\nto him that he is simply blending himself psychically with the\\nsubject, and is all the while asserting control.", "height": "4585", "width": "2682", "jp2-path": "psychicaldevelop00ande_0141.jp2"}, "140": {"fulltext": "Now we do not believe in the existence of the aura as a\\nmagnetic emanation, but we do recognize the power that is\\ngained by using it as a suggestion; when both operator and\\nsubject believe in the existence of this aura, the power of its\\nsuggestion is doubly strong. We recognize the existence of\\nthis invisible protectorate that encloses us in this egg-shaped\\nshell, but we do not recognize it as being in any sense material-\\nistic or magnetic; we believe it is simply one of the differenti-\\nated functions of mind; we think the protectorate is purely\\npsychical, and believe the influence within the so-called aura is\\ngreater than anywhere else, simply because it is in closer prox-\\nimity to the directing monad of the physical organism. We be-\\nlieve that the aura is simply a form of thought, a function of\\nthe individualized sub-conscious mind that is ever endeavoring\\nto protect the body in which it is functioning. We believe it is\\noftentimes advisable to take into consideration this protectorate,\\nor aura, in producing hypnosis. The study of this one subject\\nin an exhaustive way would be very interesting to the student,\\nand we would advise him to obtain thorough instruction in\\nregard io it.\\nUJYS MIROIR ROTATIF\\nis an instrument used for the production of hypnosis, and it is\\nvery useful to use in subduing refractory subjects. It is made\\nin a rather simple way, being composed of two mirrors, four,\\nsix, or eight inches in diameter, the four-inch being the best for\\nordinary purpose. One mirror revolves one way and the other\\nin an opposite direction. They are run by clock works. Have\\nthe subject gaze at these mirrors, and ultimately the least sen-\\nsitive patient will succumb to the influence and sleep. We\\nwould not advise the use of the rotatif in nervous cases, but\\nonly with strong people. The cost of a machine of this kind is\\nfrom fifteen to thirty dollars, depending on workmanship and\\nupon the place from which it is obtained.", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0142.jp2"}, "141": {"fulltext": "faria s method\\nwas simply to fix the attention of the subject by having him gaze\\nsteadfastly in the eye, and suddenly give the command to\\nsleep. This command should be given in a sharp, quick, loud\\ntone. This method is sometimes very successfully used with\\npeople who are hysterical.\\nWe will now give a modernized method of producing hyp-\\nnosis one that embraces a number of the methods we have just\\nconsidered, but is especially based upon the method that was\\nused by Dr. Bernheim in his experiments at Nancy, which was\\nthe suggestive method. We will make the instructions ele-\\nmentary so that those who have never studied hypnotism, will\\nhave no trouble in producing the phenomena. These instruc-\\ntions will be made very plain, so that any one can comprehend.\\nMODUS OPERANDI.\\nIt is advisable for a beginner to get some one for a subject\\nwho has been hypnotized, as he will be much more easily\\nbrought under the influence than one who has not. In attempt-\\ning to produce hypnotism, first secure the consent of the sub-\\nject. A beginner should not undertake to hypnotize anybody\\nwho will in any way resist him. Place your subject in a chair,\\nwith his feet flat on the floor, having his hands rest on the knees,\\nhave him relax all muscular tension and rest as comfortably as\\nhe is able. Elevate his chin, letting the head drop slightly\\nback, be sure to see that the subject is in a comfortable con-\\ndition. Now take your position in front of him, with your hand\\nelevated with two fingers extended, the rest of the hand closed\\ntell the subject that you will now proceed to put him to sleep;\\nbe positive in your assertion, but not so positive as to awaken\\nin him any spirit of antagonism tell him he must keep all his\\nmuscles relaxed, rest perfectly easily, keep his eyes fixed on the\\ntips of your fingers and think of nothing but sleep.", "height": "4585", "width": "2682", "jp2-path": "psychicaldevelop00ande_0143.jp2"}, "142": {"fulltext": "Have your hand about three or three and one-half feet from\\nthe subject s eyes, holding it so that he can see the tips of your\\nfingers (which are held closely together) without any inconven-\\nience tell him that as you approach him his eyes will become\\nsomewhat drowsy and will become sleepy, and when your fing-\\ners are within three or four inches of his eyes he will feel an\\ninclination to close them, and he will sleep. After preparing the\\nway by some such remarks as those just indicated, move your\\nfingers slowly toward the subject, being careful that he at no\\ntime relaxes his gaze on your fingers move your hand slowly\\ntoward him, noting carefully the effect that the continued gaze\\nhas upon his eyes as soon as you notice any indications of\\nweariness commence to give the suggestion in a low, firm mono-\\ntone, sleep, sleep, keeping your eyes steadily on the tips of my\\nfingers, giving me no resistance, perfectly passive and thinking\\nof nothing but sleep. The operator should be very careful to\\ncommence to give these suggestions just at the proper mo-\\nment. If ne gives them too soon, perhaps the subject has not\\ncommenced to experience sufficient fatigue if he waits too\\nlong, perhaps the subject, has gained control of himself. By\\npractice and observation the student will learn just when to\\ncommence to give suggestions. When you see that you have\\ncommenced just at the proper time and the suggestions you\\nhave offered have been taken, you may continue giving sugges-\\ntion in some such manner as this Now your eyes are becom-\\ning a little heavy, a little heavier, a feeling of drowsiness is\\ncreeping over you and you are feeling an inclination to sleep\\ndo not resist this influence, just remain perfectly passive, rest\\nand sleep. You are now feeling a disposition to close your\\neyes, you are not resisting it, you are closing them, they are\\nclosing, closing, going to sleep now your eyes are closed,\\nsleep. If when you approach closer to the subject and his\\neyes do not close, it is well for you to close them lightly with\\nyour fingers, giving at the same time the suggestion of sleep", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0144.jp2"}, "143": {"fulltext": "Keep on talking in a low monotone for a little while after the\\nsubject s eyes are closed, continue to give him the suggestion of\\nsleep. Do not be afraid to talk to your subject, but do not talk-\\ntoo much give him time to sleep, speak to him in a firm, yet\\ngentle voice, and do not be afraid to repeat, repetition is nearlv\\neverything in suggestion.\\nBy following the foregoing instructions, which are written\\nout rather fully, that they may serve as a model for the begin-\\nner, you will be able to hypnotize about one in five at the first\\ntrial, but if you are a beginner and fail to make any impression\\nupon your first subject, do not become discouraged, but keep\\nright on trying and soon you will develop confidence in your-\\nself, and then you will be able to hypnotize as well as any one.\\nAnother very good method for inducing the hypnotic sleep,\\nis to have the patient recline and give him the long stroke at\\nthe same time giving him the suggestion, quiet, rest and\\nsleep. In using this method, some use the theory of the aura\\nand make these passes some short distance from the body of the\\nsubject, all the while exercising the steady intention of produc-\\ning sleep. This would be a combination of the Suggestive,\\nMesmeric, and Hindoo methods.\\nThe student should not be forgetful of the fact, that after he\\nhas succeeded in producing the condition of hypnosis in the\\nsubject, he will take any further suggestions that may be given\\nhim. The second stage, or, physio-mental, is simply a contin-\\nuation of the first for practical purposes we may consider them\\nunder the general term of light hypnosis. It is in these stages\\nthat the subject will accept and act upon suggestions of a phys-\\nical nature. After you have succeeded in producing hypnosis\\nto such an extent that the subject is unable to open his eyes,\\nyou may give him any other suggestion and it will be taken.\\nGive him the suggestion that his feet are stuck to the floor\\nand that he cannot lift them, and you will find that he is unable\\nto do so. Take his arm, straighten it out, give it a few strokes", "height": "4585", "width": "2682", "jp2-path": "psychicaldevelop00ande_0145.jp2"}, "144": {"fulltext": "with your hand, at the same time suggesting that it will become\\nrigid and that he is unable to bend it, and he will be unable to\\ndo so. Always be careful to remove one suggestion before pro-\\nceeding to give another. After experimenting with a subject\\nsimply say, I will now remove the suggestion, then proceed\\nwith any others you may desire. By giving proper suggestions,\\nyou may induce the subjects to eat potatoes, believing it is some\\nchoice fruit, or inhale the fumes of ammonia, acting upon the\\nsuggestion that it is the essence of roses. Give him water to\\ndrink, telling him it is whisky, and if he is not strictly temperate\\nduring his waking hours he will drink it, and depending upon\\nthe nature of your suggestion, will either become sick, or mani-\\nfest all the phenomena of intoxication. Tell him he is in\\nthe presence of angels and if he is religious, he will bow in rev-\\nerence. Tell him that he is paralyzed temporarily, and he will\\nbe unable to move. In fact give him any suggestion and he will\\nact upon it. Hypnotism is- wide-spread in its possibilities. By\\ngiving proper suggestions, you may change a person s identity\\ntell the subject that he is some noted man, and he will act as he\\nbelieves that man would act. Tell him he is a snake, and he\\nwill attempt to crawl tell him he is a hog and in a potato patch,\\nand he will get down on all fours and attempt to root. The\\nstudent may use his imagination for the giving of suggestions\\nthere is an infinite number; but he should always remember\\nthat whatever he tells the subject is real to him. The oper-\\nator should be careful never to give suggestions that might in\\nany way be detrimental to the subject, thus if the subject is\\nnervous and weak it should not be suggested to him that he is\\nwitnessing an Indian massacre and can hear distinctly the wail\\nof the women and children. Such suggestions might have a\\nharmful effect upon one whose nerves are weak. It is best to\\nalways give the suggestions of quiet, peace and increased vital-\\nity before awakening the subject.\\nIt is a very simple matter to bring one out of the hypnotic", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0146.jp2"}, "145": {"fulltext": "sleep. All that is necessary is to give the suggestion that when\\nyou tell him he must awaken that he will do so. Be very pos-\\nitive in these assertions tell him that when you count five he\\nwill wake up feeling perfectly well, then count, one, take a deep\\ninspiration, commencing to awaken two, coming up out of the\\nsleep; three, another deep inspiration, all the time awakening:\\nfour, another deep inspiration, now then you are going to be\\nwide awake, all unpleasant suggestions are removed, you are\\nfeeling perfectly well five, wide awake. Do not become\\nalarmed if the subject should not readily awaken, tell him that\\nhe will awaken this time sure, then repeat the process that T\\nhave just given. If no attempts were made to awaken him, the\\nsubject would drift into a natural sleep and ultimately awake of\\nhis own accord.\\nLESSON NUMBER FOUR.\\nPhenomena of Hypnotism and the Instantaneous Method.\\nIn the preceding lesson we simply considered the first two\\nstages of the hypnotic sleep, the next that demands our atten-\\ntion is the third, cataleptic it is very readily induced by giving\\nthe suggestions of rigidity, at the same time giving gentle\\nstrokes. This is one of the most wonderful of all the physical\\nphenomena of hypnosis.\\nAfter the patient has been thoroughly hypnotized, and has\\nbeen placed in the first or second stages, give him the sugges-\\ntion that you will now place him in the third or cataleptic degree\\nthen commence to give him gentle strokes over the body, rapid-\\nly, with a rather strong pressure on the muscles that you desire\\nto become especially rigid. The subject should either be stand-\\ning or be lying on his back while entering this condition. If he\\nis at all sensitive, he will commence to become rigid, his mus-\\ncles will at once contract. After he has entered this condition,\\nyou place him upon chairs, laying his feet upon one and his head", "height": "4585", "width": "2682", "jp2-path": "psychicaldevelop00ande_0147.jp2"}, "146": {"fulltext": "upon the other, and you will find that he is able to support heavy\\nweights placed upon him. The author knows of a weak woman\\nthat is able to support over a thousand pounds placed upon her\\nbody while suspended in this condition; while out of hypnosis,\\nshe would be unable to support her own weight. We would ad-\\nvise the student to be very careful in producing this phenomenon,\\nfor if he has not yet attained great confidence in himself, or con-\\nfidence in his subject, there might be a relaxation of the sub-\\nject s muscles, and if the weight placed upon him was very heavy\\nhe might be injured. The student should always exercise care.\\nFOURTH STAGE, LIGHT CLAIRVOYANCE.\\nIn this stage the subject is passing from physical manifesta-\\ntions to those which are purely psychical; the subject is com-\\nmencing to become more and more conscious of the things that\\nare taking place in the inner self. It is in this stage that the in-\\ndividually conscious mind is very passive, and allows the ex-\\npression of the universal intelligence, or sub-conscious mind.\\nThere is fn the mind of every one of us, all knowledge, for our\\nmind is the universal mind. All one needs to do to glean any\\nknowledge, is to look deeply within himself, look beneath the in-\\ndividually conscious mind; this phase of introspection in which\\nwe are not only looking into ourselves, but through our individ-\\nual selves, into the universal self, is what we call clairvoyance.\\nThe light stage of clairvoyance is that in which the mind of the\\nsubject is not yet completely free from the trammels of mater-\\nialism. It yet recognizes such things as time and space while\\nin this condition of the hypnotic sleep, the subject goes to the\\nplace he is directed to visit. Thus, if a subject placed in this\\nhypnotic sleep is requested to visit friends at. a distance, he will\\nexperience the sensation of going there he will, however, do this\\nmost raipdly he will see the places indicated, and will give accu-\\nrate descriptions of things that take place there.\\nIt is in this stage of light clairvoyance, that the phenomenon\\nof mind reading is produced. This is based on thought trans-", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0148.jp2"}, "147": {"fulltext": "ference. As ail exercise in mind reading, the following is very\\ngood: Have the subject enter this very passive state; give him\\nthe suggestion that he will be able to get your thoughts, take a\\npack of playing cards, or others that are convenient, and select\\nfour of them, telling the subject the cards you have selected, as\\nthe ace, deuce, trey and four spot of diamonds now give the sub-\\nject the further suggestion that he will be able to name the cards\\nthat you take out of these four shuffle the four cards, suddenly\\ndraw one of the four, glance at it and recognize it just as you do\\nthis ask the subject, what is this? The mental act of your\\nrecognition will be flashed to the subject, and he being passive to\\nyour influence will recognize this mental transmission, and will\\ngive the first impression that he receives this will be correct.\\nPractice with the subject a great deal along this line of work,\\nand you will be able to produce some very startling phenomena.\\nAsk him to visit the home of your friend, describe to you what\\nhe sees there if he has been thoroughly trained he will do so\\naccurately.\\nFIFTH STAGE, CLEAR CLAIRVOYANCE.\\nThis is simply a stage in which the subject is more passive\\nthan in the preceding one, his mind is more nearly free that is,\\nthe sub-conscious, or the universal intelligence is more nearly\\nfree from the trammel of the individualized mind. In this stage\\nit has ceased to recognize time and space it does not have to\\ntravel, it is not necessary for it to go everything is here.\\nThe subject is becoming more and more conscious of the uni-\\nversality of himself he is availing himself more and more of the\\nprivileges afforded him by being one with the universal intelli-\\ngence. Name the Colosseum, and he will describe it to you\\nmention to him the assassination of Caesar and he will hear the\\nexclamation et tu, Brute uttered at the foot of Pompey s\\nstatue. It is not necessary for the act to be taking place at the\\ntime of hypnosis, for this universal intelligence that is expressing\\nitself has a perfect memory of all the things that have happened", "height": "4585", "width": "2682", "jp2-path": "psychicaldevelop00ande_0149.jp2"}, "148": {"fulltext": "since the foundation of the world. Do not forget that what the\\nsubject tells you is colored by his own individual education, and\\nby the experiences he has had in his waking hours. Ask him\\nconcerning hell, and if he believes in the material hell of the\\nMiddle Ages, he will perhaps give you some such description as\\nmight be gleaned from the pages of Virgil or of Dante. He\\nwould, perhaps, describe to you his sorrow or pity for those\\nwhom he saw wailing and gnashing their teeth. If however, his\\nviews of hell are modernized, he would perhaps describe to you\\nthe pangs of an evil conscience, or the sorrows that come to him\\nwho looks over the desert of undeveloped opportunities in\\nthe past. It is in this stage of hypnotism that a great many of\\nour leading psychic spiritualistic mediums perform their work;\\nit is here that they glean knowledge from the universal intelli-\\ngence and ascribe it to some disembodied spirit. No matter\\nhow much we may prove concerning telepathy or the universal-\\nity of mind, we cannot disprove the claims made by spiritualists,\\neven if the*y cannot give us a scientific proof of the truth of their\\nassertions.\\nSIXTH STAGE, PSYCHOMBTRY.\\nThis is one of the most wonderful stages, or phenomena,\\nthat can be produced in all the realm of hypnotism. It obtains\\nits power from the universality of mind. The psychometrist\\ngleans his knowledge from the universal intelligence, he is able\\nto enter into rapport with monads of mind that are yet low in\\nthe scale of development, or from another standpoint, he is able\\nto allow almost perfect expression of the universal intelligence\\nthrough his physical organism. While the subject is in this pas-\\nsive condition, you may give him an old relic and he will trace\\nfor you its history; he will trace it back step by -step, back to its\\nvery beginning; if it is composed of wood he will trace it back\\nto the forest. Give him a rock, and he will trace it back, and\\nwill give you its position at the time of the glacial period. He\\nwill trace it through all the various stages of geological forma-", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0150.jp2"}, "149": {"fulltext": "lion, he will trace it back until the time in which the elements\\nthat now compose it were brought together. Ask him concern-\\ning a man or a woman, and he is able to read to you their char-\\nacter, he will recognize their present condition, he will recognize\\ntheir environment, and by the acute understanding of the forces\\nthat are acting upon them, he will be able to tell you what will be\\nthe legitimate result of all those forces acting upon them. In\\nfact he will be able to foretell to you the acts that they will per-\\nform, because he is able to recognize their present condition in\\ndetail, and can see what will be the legitimate result.\\nPsychometry is by far the most wonderful of all the phe-\\nnomena of hypnotism, so far as psychical manifestations are con-\\ncerned. There is nothing new about it, it is very old. Men of\\nthe ancient world were good psychometrists, but they knew\\nnothing of the laws of mind. At the present day we find psy-\\nchometry in its highest stage of development among the Mahat-\\nmas of India, some of their psychometric readings are most\\nwonderful, so we are told. We are inclined to look upon these\\npsychical phenomena, as something mysterious, and there is a\\nveil of mvstery thrown around them, that even our knowledge\\nand scientific investigations are not able entirely to tear away.\\nPsychometry is a comparatively new member of the family of\\nsciences. It is yet in its infancy in America. There are but few\\nthat know r anything about it, and still fewer that know anything\\nabout the laws governing it. Here is a wide field of investiga-\\ntion for the student.\\nSEVENTH STAGE, INCOMPLETE SUSPENDED ANIMATION.\\nThis is a phase of psychical phenomena that has received but\\nlittle attention from American investigators. By the use of\\nproper suggestions, it is possible to force the subject into that\\nstate in which the bodily functions are nearly all at rest, there\\nis a temporary suspension of a great many of the organs and\\nfunctions of the body. The body is still the dwelling place of the\\nsoul, but it is ceasing to function highly on the physical plane.\\n(it)", "height": "4585", "width": "2682", "jp2-path": "psychicaldevelop00ande_0151.jp2"}, "150": {"fulltext": "The mind of the subject is reveling in the realms of the sub-con-\\nscious it is allowing its habitation to be in almost absolute\\nquiet; it is in this stage that the expert hypnotist is enabled to\\nsuspend in the air, without physical support of any kind, the body\\nof his subject. By extending his hands over the body, rest-\\ning quietly, almost as quietly as in death, he makes mys-\\nterious passes and bids the body to rise, and as mind\\ncontrols matter and the sub-conscious mind of the subject\\nis amenable to control by suggestion, the body of the\\nsubject slowly rises. This is considered one of the most\\nstartling phenomena that the professional hypnotist can\\nproduce. It is necessary in order to produce most of these phe-\\nnomena that the subject be highly trained, he must be one that\\nhas been hypnotized a good many times, and the hypnotist must\\nhave absolute confidence in himself; it is want of confidence\\nand a want of knowledge of the laws of the mind, that keep so\\nmany from making a success in the higher phases of occultism.\\nEIGHTH STAGE, INCOMPLETE SUSPENDED ANIMATION.\\nThis is simply a continuation of the foregoing, it is simply\\nthe completing of what was commenced in the seventh. Place\\nthe subject in this hypnotic state, and to all appearances he is\\ndead. Test him in various ways, and the result will be the same\\nas if he were dead he does not breathe, he may be placed in the\\nground, buried deep and left there for days, even months, then\\ndisinterred and the command given to wake, he commences to\\nbreathe, open his eyes and is wide awake. The Mahatmas of\\nIndia are adepts in producing such phenomena as these. Al-\\nthough we may understand the laws by which they are per-\\nformed, and thoroughly understand the philosophy of mind bv\\nwhich it is produced yet, if we see, we are startled in spite of\\nour knewledge.", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0152.jp2"}, "151": {"fulltext": "These higher stages in the art of hypnotism are treated here,\\nnot with the expectation that all who read these lessons will\\nproduce them, but rather for the purpose ot letting the student\\nknow something of the immensity of the science he is studying,\\nto let him know the possibilities that he may develop. When\\nwe witness such phenomena as these, we are compelled to ask\\nthe old question, what is man It is a question centuries\\nold, yet we are no nearer the solution today than we were in the\\nbeginning, if we were to blot out the scientific investigation-\\nof psychology in its more elaborate form.\\nINSTANTANKUS HYPNOTISM.\\nA representative of the London Society for Psychic Re-\\nsearch was in India, making investigations in occultism. He\\nwas discussing with one of the adepts on the reality of things.\\nThe Hindoo was endeavoring to show the Englishman that\\nappearance and reality are relative after some startling state-\\nment made by the Hindoo, the Britisher exclaimed, what, you\\ntell me that that mountain is not real! Making a jesture\\nwith his hand in front of the eyes of the Englishman the Mahat-\\nma continued, but now where is your mountain? The Psychic\\nResearch man looked, and wonder of wonders, where the moun-\\ntain had stood but a moment ago, now all was a level plain.\\nThis is an example of instantaneous hypnotism.\\nIt is considered by some to be very difficult to produce in-\\nstantaneous hypnotism; as a matter of fact it is not. Nothing\\nis ever attained in occultism but what at the moment it is accom-\\nplished, it is done easily. Instantaneous hypnotism is simply\\nmade possible by previous development. All that is necessary\\nis sufficient conscious and unconscious confidence in yourself.\\nThis is a result of development. There are some things that arc\\nabsolutely necessary for the operator to be able to produce the\\ncondition instantaneously. He must feel his ability, he must\\nknow that he can put the subject to sleep; by having t /iis confl", "height": "4585", "width": "2634", "jp2-path": "psychicaldevelop00ande_0153.jp2"}, "152": {"fulltext": "dence in himself, by thought transference and telepathy he\\narouses in the subject a high degree of confidence in the oper-\\nator that is all that is essential for producing any stage of hyp-\\nnotism. Hypnosis is often produced by a single word of com-\\nmand, as sleep, at the same time making a sudden pass in\\nfront of the subject. Hypnotism is nothing more or less than\\nan agreement between the operator and the subject just as long\\nas it takes to establish this agreement, just so long does it take\\nto establish hypnosis. In this agreement the subject agrees to\\nperform all acts requested by the operator, this is a condition of\\npassivity; on the other hand, the operator agrees to assume all\\nresponsibilities, if every thing is left to his control he then as-\\nserts, this is the condition of positiveness. If the operator is\\nstrong, or positive, he is able to suddenly place the subject in a\\npassive state, then hypnotism may be made instantaneous. The\\nsub-conscious faculty of the mind is controlled entirely by sug-\\ngestion. If a suggestion is given so suddenly that the conscious\\nmind has not time for deliberation, we will have one of the phe-\\nnomena of instantaneous control in the waking state. There is in\\nCanada a class of people known as grabbers, they are mostly\\nfound among the Canadian French they are very sensitive, and\\nif any command is given them suddenly, they will act upon it.\\nIf, while in a restaurant, giving his orders to the waitress, some-\\none should cry, grab her, one of these sensitive fellows would\\ninstantly clasp the waitress in his arms. It is from such inci-\\ndents that this class of people have gained the name of grab-\\nbers. This would be an example of the instantaneous accept-\\nance of a suggestion in the waking state.\\nTo become an expert in the use of instantaneous hypnotism,\\nit is essential that the student practice. By this practice and by\\nthe success he will attain, he will develop a confidence in him-\\nself that will enable him to perform many startling feats The\\nauthor of these lessons has often times approached some one\\nwho was sitting in a chair, and leaning forward and looking the", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0154.jp2"}, "153": {"fulltext": "person steadily in the eye for a moment, suddenly give the sug-\\ngestion to the person that he could not move, could not get out\\nof his chair; the suggestion has nearly always been taken. This\\nis simply a phase of instantaneous hypnotism.\\nTo produce hypnosis instantaneously, it is necessary to sud-\\ndenly give the suggestion of sleep. We wish very much that\\nthere was some method that we could explain in a moment to\\nthe student that he could use for the producing of this particu-\\nlar phenomena, but there is none, he must simply practice he\\nmust develop confidence in himself and learn how to secure the\\nconfidence of his subject. Hypnotism is often instantaneous,\\nbut it usually requires some little time to secure the agreement.\\nRemember that all hypnotism is produced by a conscious or un-\\nconscious compact between subject and operator, in which one\\nis to be perfectly passive and the other is to be highly positive.\\nThis is the essence of hypnotism.\\nLESSON NUMBER FIVE.\\nHypnotism as a Therapeutic Agent.\\nThe recognition that is being granted hypnotism as a factor\\nin modern therapeutics is very gratifying to the friends of the\\nscience. The larger hospitals in France use the induced\\nsleep extensively in the treatment of all their cases. There are\\nsome forms of disease that are found to be particularly suscepti-\\nble to the influence of the suggestive treatment, and especially\\nthe hypnotic suggestion. Among these might be mentioned\\nany form of disease in which there is great pain, also diseases of\\nthe nervous system, as hysteria, the various forms of hallucina-\\ntions, habits and of melancholia.\\nWe will again for a moment consider the fundamental\\nprinciples of suggestion. Modern psychology teaches us", "height": "4585", "width": "2682", "jp2-path": "psychicaldevelop00ande_0155.jp2"}, "154": {"fulltext": "that there are two faculties of the mind of man, that are\\ncalled the conscious and the sub-conscious, the conscious is\\nsimply the conscious superintendent of the body; it is its\\nduty to stand on guard during the waking hours, and to al-\\nlow or disallow the impulses to which any suggestion may\\ngive rise. Now the sub-conscious faculty of the mind has\\ndirect control of all the functions of the body, and is at th*\\nsame time amenable to the power of suggestion. Now if\\nany one has a disease, and you are able to give a suggestion\\nto the sub-conscious mind of the patient, strong enough to\\novercome the action of the disease, you will be able to cure the\\npatient. These principles are the fundamentals of the therapeu-\\ntical use of the hypnotic suggestion, and upon them the whole\\nsystem of therapeutics depends. It is always suggestion that\\ncures.\\nIn the ordinary treatment of disease it is almost impossible\\nto wholly eliminate adverse suggestions from the individually\\nconscious mind of the patient. He is continually harassed by\\ndoubts and fears, and all the while watching the trend of his dis-\\nease. The very attention he bestows upon it has a tendency to\\nrender it worse.\\nIt seems as if man is prone to be pessimistic, that he is\\ncontinually looking for the things that are detrimental to his\\nwell being. He looks on the dark side of life, he seems to be\\nseeking misfortune and disease instead of prosperity and health.\\nNow it also seems to be one of the laws of mind that what a man\\nlooks for that he is most likely to find. Man is controlled by his\\nbeliefs, his doubts and fears tend to crush him, his hopes and\\nself-confidence tend to bouy him up thoughts of disease tend to\\nthe manifestation of disease thoughts of strong, healthy organ-\\nism tend to the manifestation of health.\\nIt is the office of hypnotism, in the realms of therapeutics,\\nto control the thoughts of the patient by planting in the sub-\\nconscious mind the determination to become better, by stimulat-", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0156.jp2"}, "155": {"fulltext": "ing the conscious mind to a recognition of its oneness with the\\nuniversal intelligence, it is able to cure the patient.\\nThe student should remember that it is the sub-conscious\\nfaculty of the mind that has direct control of all the functions\\nof the body; it has control of the circulation of the blood, the\\nformation and excretion of the secretions. It controls all the\\nso-called involuntary muscles and reflex action it has direct\\ncontrol of the lymphatics. Now as this sub-conscious faculty\\nof the mind has such intimate control of the functions of the\\nbody and at the same time is amenable to suggestion, there is\\nopened up to the student a vast field of research. All he needs\\nto do is to give the proper suggestion and he will be able to re-\\nlieve his patient of any disease whatever.\\nHABITS, POST-HYPNOTIC SUGGESTION.\\nThere is a phase of the hypnotic phenomena that has not yet\\nbeen considered, and one that is of special importance in the use\\nof hypnotic suggestion as a therapeutic agent. I refer to what\\nis generally known as post-hypnotic suggestion, which is based\\nupon certain attributes and characteristics of the sub-conscious\\nmind. The first of these is the attribute of perfect memory.\\nThis sub-conscious mind is but the expression of the universal\\nintelligence and it never forgets anything every suggestion that\\nis given it remains in force and is ever tending to awaken an\\nimpulse. Another characteristic of this phase of our self, is a\\nperfect knowledge of time or duration. Give a thoroughly hyp-\\nnotized person the suggestion that he will awaken at a certain\\ntime, he will do so this is because the shb-conscious mind has\\nthe faculty of intuitive perception of the duration of time. If I\\ngive a suggestion to a patient that is under my influence, telling\\nhim that he will execute it at some definite time in the future\\nwhen he is freed from my influence, he will perform the act at\\nthe desired time, although he may have no conscious knowledge\\nof the suggestion that I gave him.", "height": "4609", "width": "2682", "jp2-path": "psychicaldevelop00ande_0157.jp2"}, "156": {"fulltext": "Examples Tobacco habit. Post-hypnotic suggestion is\\nparticularly useful in freeing people from habits. Perhaps none\\nare more easily relieved than those addicted to the tobacco\\nhabit. All that is necessary is to have the patient become willing\\nto be relieved of the habit, then place him under hypnosis and\\nimpress upon him firmly the suggestion that it will be impos-\\nsible for him ever again to use tobacco you might even go so\\nfar with your suggestion as to tell him if he should ever again\\nuse it he would become very sick. In treating a tobacco case,\\nit is also well to stimulate the salivary glands with the intention\\nof putting them in a healthy condition. In impressing sugges-\\ntions during hypnosis, it is essential to repeat every time you\\ngive the suggestion tending to make him quit the use of tobacco,\\nyou are changing the condition of his sub-conscious, you are\\nrelieving it from the stress of suggestions that are detrimental\\nto his well being. Just before awakening your patient, give a\\nfinal suggestion that what you tell him is absolutely true, and it\\nwill be absolutely impossible for him to ever again use tobacco.\\nMorphine and whisky habits. All other habits are treated\\nin very much the same way as the tobacco habit. In those ad-\\ndicted to the use of morphine, it is, however, not advisable to\\ngive the suggestion that they will discontinue the use of the\\ndrug suddenly, rather give the suggestion that they will only\\nhave the desire for a limited amount and keep decreasing the\\namount at each treatment until ultimately the patient is pre-\\npared to take the suggestion that it will be impossible for him\\nto again use the drug. If you were to cause him to entirely\\nquit the drug at once, he might possibly suffer in some way, be-\\ntween the treatments. The whisky habit, however, may be shut\\noff completely at the first treatment. All such. questions, how-\\never, must be solved by the operator. He must use his own\\njudgment in the matter.\\nA great majority of diseases are caused by an abnormal,\\ncondition of the circulation. Now the sub-conscious faculty of", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0158.jp2"}, "157": {"fulltext": "the mind lias direct control of the circulation of the blood, so all\\nyou need to do is to impress upon the patient the suggestion of\\nan equalization of the circulation, and call particular attention\\nto the equalization that is to take place in those parts of the\\nbody afflicted.\\nThe neuro-molecular action is under direct control of the\\nsub-conscious faculty of the mind. In cases of nervousness the\\nmolecular action of the nerves is too rapid. When the nerves\\nare sluggish or deadened as in paralysis, the neuro-molecular\\naction is too slow. Consequently, to relieve a case of nervous-\\nness, suggestions of quiet must be given and in paralysis the\\nnerves must be stimulated. The application of the principle\\ninvolved in what we are now considering may be made very\\ngeneral, for in every form of disease there is an abnormal condi-\\ntion of the nerves. The operator should ascertain what this\\ncondition is and give suggestions of a nature that tend to re-\\nlieve it.\\nAll forms of neurasthenia may be completely cured by hyp-\\nnotic suggestion, for they are simply diseases of the nervous\\nsystem. As one of these we may consider the physio-mental\\ntrouble known as melancholia hypochondriasis, this is simply a\\nform of mental disease that is in the nature of melancholy,\\ncaused by morbid attention to some physical ailment, often as-\\nsociated with some form of disease located in the upper zone.\\nThe patient often experiences a loss of ambition and a want\\nof interest in, or of feeling for others. By proper suggestions\\nthe operator is able to remove the congestion in the hypochon-\\ndrium, and bv post-hypnotic suggestions to relieve the patient of\\nthe exercise of the morbid attention to the parts of his trouble.\\nHe is also able to instill into the subject ambition and hope, de-\\npriving him of melancholy. This is one of the most peculiar\\nforms of neurasthenia that the metaphysician or neurologist is\\never called upon to treat. We give it attention here simply to\\ncall attention to the fact that the great majority of so-called", "height": "4609", "width": "2682", "jp2-path": "psychicaldevelop00ande_0159.jp2"}, "158": {"fulltext": "insane persons may be permanently cured by the intelligent use\\nof hypnotism.\\nPerhaps there is no more common affliction than insomnia,\\nor that condition of the circulation and of the nerves that de-\\nprives the patient of sleep. It may be caused by a variety of\\nphysical or mental conditions. Anything that will tend to\\nkeep the cerebrum charged with blood, will prevent sleep, for in\\nall stages of sleep, whether hypnotic or natural, there is an\\nanaemic condition of the cerebrum. If the student is ever called\\nupon to treat a case of chronic insomnia, the first thing for him\\nto do is to determine the nature of the trouble. There are two\\nphases of insomnia, which we commonly call acute and morbid.\\nIn the acute there is a great rush of blood to the brain, the\\narterial circulation is very strong, the blood in the brain is bright\\nred the patient will feel well, his mind seem bright and active,\\nand there is no disposition to sleep. In the morbid, there is a\\ncongestion in the brain, the blood is dark and stagnant, the\\npatient feels drowsy but cannot sleep. He makes every effort,\\nhe tries all manner of processes that are commonly advised to\\ninduce sleep, but he is not successful. There is a dull, heavy\\nfeeling in his head. Now these two different phases of insomnia\\nrequire different treatment in the acute there must be some-\\nthing done to retard the rush of blood to the brain this can be\\ndone by exercising the intention of sending the blood into the\\nlower extremities. In such cases the use of the so-called Mes-\\nmeric pass will be found very beneficial. As soon as possible\\nplace the subject under hypnosis, then by judicious suggestions,\\nquiet the nerves and retard the arterial circulation also give the\\nsuggestion that will tend to produce an anaemic condition in\\nthe cerebrum, then the patient will be able to drift into a deep\\nsleep. Of course in all cases of insomnia, the cause of the\\ntrouble should be determined, if possible, and removed, thus in-\\nsuring the patient a permanent cure.", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0160.jp2"}, "159": {"fulltext": "Tn fnorbid insomnia, the circulation should be first stimti-\\n1 with the intention of driving out the stagnant blood in the\\nbrum; then by giving the suggestion of equalization and of\\nrest, the patient is easily induced to go into a natural sleep.\\nANAESTHESIA.\\nThis is one of the phenomena of hypnotism that is at pres-\\nent being given wide-spread attention. It is simply an induced\\ncondition of quietness of the neuro-molecular action. It may\\nbe induced in the waking state, but we will consider it here sim\\nply as a phenomenon of the sleep. It is commonly supposed\\nthat the cataleptic stage is the best in which to produce this loss\\nof feeling, but the author has found by his own experience that\\nthe condition of rigidity is not necessary, and perhaps not even\\nadvisable. He has obtained the best results with the patient in\\na light hypnotic sleep with muscles perfectly relaxed. If you\\nh to produce this condition of anaesthesia, first hypnotize\\nthe patient, then stroke gently with your hand the part in\\nwhich you wish to quiet the nervous action, giving the sugges-\\ntion that you are now taking away all sensation of feeling, that\\nyou are depriving that part of the body of all ability to feel pain.\\nContinue this gentle stroking and suggestive treatment until\\nyou have become thoroughly in rapport with the patient, then\\nallow the experiments to be made or operations, if any, to be\\nperformed. To the novice it seems wonderful, that by a few\\nmysterious passes and a few gentle strokes a condition of sleep\\nis induced in which any form of surgical operation may be per-\\nformed without the patient experiencing any pain.\\nThere are still many who doubt the efficiency of hypnotism\\nas a therapeutic agent, but for the most part they belong to\\nthat vast class who do not investigate. Hypnotic treatment is\\nscientific, it is based upon the philosophy of mind there is no\\nlonger around it any veil of charlatanism; it has commenced to\\nbe recognized by the best thinkers as purely scientific. It is", "height": "4585", "width": "2682", "jp2-path": "psychicaldevelop00ande_0161.jp2"}, "160": {"fulltext": "used extensively in some of our large hospitals, especially in cer-\\ntain parts of Europe. We would advise the student to do much\\nexperimenting and investigate the subject in all its details.\\nHypnotic treatment will, in a few years, be considered by far the\\nmost rational of any of the methods now in vogue.\\nLESSON NUMBER SIX.\\nSelf-Hypnotism; Its Uses.\\nThose who have carefully studied the preceding lessons\\nwill understand the nature of hypnotism. They will know that\\nit is simply a result of an agreement between the operator and\\nthe subject, in which the subject agrees to be perfectly passive\\nto the will of the operator. This is the truth; hypnotism is\\nsimply a result of suggestion, but it is not necessary that the\\nsuggestion be given by another person. The subject may be\\nhis own operator, then the suggestions are given by the con-\\nscious to the sub-conscious faculty of the mind. This is what is\\ngenerally called auto or self-suggestion. Now if one under-\\nstands how to be positive and also how to render himself pas-\\nsive, he is almost complete master of himself, and by an exercise\\nof intention in the conscious mind, he is able to plant in the\\nsub-conscious the suggestion that will produce sleep. There\\nhave been many great men who had this power highly de-\\nveloped. Napoleon was an adept in many phases of occult\\nism up to the time of Waterloo, he was almost complete maste r\\nof himself, it has been told of him that in some fierce battle,\\nafter giving his orders and seeing that they were being executed,\\nhe would wrap his army cloak around him, lie down and go in-\\nstantly to sleep he would do this with the roar of cannon and\\nthe rattle of musketry all around him. I firmly believe that if\\nwe knew all of his life, we would discover that Napoleon was\\none of the greatest psychics of modern times but we simply cite", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0162.jp2"}, "161": {"fulltext": "this incident here to illustrate the power of auto-suggestion and\\nto let the student know that by its use hypnosis may be induced.\\nSelf-hypnotism is easily performed. If one knows how to\\nhypnotize others and is capable of being hypnotized himself, he\\ncan easily put himself into any of the stages of hypnotism by the\\nuse of auto-suggestion, in fact for the production of the deeper\\nstages, self-hypnotism is much better than being hypnotized by\\nsome one else. As a preparation for self induced hypnosis, it\\nis perhaps well to practice some of the various forms of auto-\\nsuggestion as I will now give them. Take the suggestion that\\nthe sub-conscious faculty of your mind is perfectly passive, im-\\npress upon it that any suggestion offered by the conscious\\nmind must be readily accepted. Now close your hand, clinch\\nthe fist tightly and take the suggestion that it will be impossible\\nfor you to open your hand until you count three. If you have\\npracticed making yourself passive, you will find that it is im-\\npossible for you to open it the sub-conscious mind has simply\\ntaken the suggestion from the conscious, and until the sugges-\\ntion is rendered void by a counter-suggestion, the hand will re-\\nmain closed. As another exercise, plant one of your feet firmly\\non the floor in front of the chair on which you are sitting, give\\nthe limb a few downward strokes and take the suggestion that\\nit will be impossible for you to raise the foot until you take\\nthree deep inspirations. If you can make yourself passive, or in\\nother words, if you have taken the suggestion, you will discover\\nthat you cannot exercise the intention to raise the foot until\\nafter you have taken the required inspirations. You may con-\\ntinue these experiments almost indefinitely clinch your hands\\nand by suggestion render yourself unable to relax them until\\nyou have complied with certain requirements that you have\\npreviously imposed upon yourself.\\nTake a comfortable position in your chair, relax all of your\\nmuscles, render the real self perfectly passive to the conscious\\nmind, then take the suggestion that you are going to sleep in", "height": "4585", "width": "2682", "jp2-path": "psychicaldevelop00ande_0163.jp2"}, "162": {"fulltext": "the beginning of your experiments you will find it necessary\\nto repeat the suggestion, I am perfectly passive to the sug-\\ngestion that I have given myself and now I am drifting to\\nsleep. Endeavor to render yourself as free from all disturb\\ning thoughts as possible try to make your mind a blank let no\\nthoughts flit through it, except perhaps, the occasional sug-\\ngestion, I am going to sleep. Let yourself drift, you will ex-\\nperience a sensation just as you might imagine one would if he\\nwere floating on a cloud; just let yourself glide and sail. This\\nexperience is very much similar to that of one who is placed\\nunder the influence of chloroform. You will drift, you will\\ngradually cease to recognize your body, and will soon be sound\\nasleep.\\nThere is very little difference between self-induced hypnot-\\nism and the ordinary form of hypnosis when induced by an oper-\\nator in one case the sub-conscious mind acts upon the sugges-\\ntion of another person in self-hypnotism it is simply subservient\\nto the complementary conscious mind. In one case the hyp-\\nnotized person is depending on something that apparently is\\noutside of himself; in the other he is depending on himself. In\\nthis particular, appearances are not reliable, for in all cases of\\nhypnotism it is auto-suggestion that produces the phenomena.\\nThe subject may apparently rely upon the operator, but in\\nreality he hypnotizes himself. The suggestion that he accepts\\nis as much his own in one case as it is in another. He accepts\\nit from the operator and then it is auto-suggestion that is stim-\\nulated by the suggestion that he has accepted that really pro-\\nduces the sleep. It perhaps seems strange to many, for me to\\nmake the statement that in all cases a person really hypnotizes\\nhimself, but scientific investigation will bear -me out in this\\nstatement.\\nTHE ESSENCE OF MENTAL SCIENCE.\\nThe fundamental principles of the philosophy that is known\\nas Mental Science, is that man is one with the universal intelli-", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0164.jp2"}, "163": {"fulltext": "gence; one with God, and that each individual of the human\\ne has within himself all the powers and potentialities that\\nexist. Man is but an expression of the universal intelligence,\\nhe is not circumscribed, he is infinite, limited only by his indi-\\nviduality being but an expression of the creative force, we may\\ntruly say that the real man is that force, or in other words, that\\nman is the universe. There is nothing outside of man we some-\\ntimes speak of the self and the not-self, and in a materialistic way\\nrecognize the immensity, but in reality there is nothing out-\\nside of man. He being an expression of the universal intelli-\\ngence, being the infinite life in objectivity, embraces all things.\\nry flower, every tree, every particle of dust, in fact every\\nmonad throughout the infinite space is closely related to the in-\\ndividualized mind, and it is a part of the sub-conscious faculty of\\nthe mind. Now this sub-conscious faculty of the mind of man\\nis the universal intelligence, functioning on a plane that has not\\nyet become individually self-conscious. It is this phase of mind\\nthat is amenable to control by the power of suggestion. Every-\\nthing that man attain^, every act that he performs in ordinary\\nlife are results of suggestions that have directed this universal\\nlife principle, or what Christ calls The kingdom of God with-\\nin you. This infinite force, universal intelligence, or what-\\never we may call it, is what the race has ever been endeavoring\\nto worship it is God. From what has been said the student will\\nreadily comprehend that God is not something to worship, it is\\nrather a force, a power that man should use. It is this King-\\ndom of Heaven, or the Fathei that is indicated when we speak\\nof the sub-conscious mind of man.\\nEvery good thing that has come to any of us, has been ob-\\ntained through the agency of the sub-conscious mind, through\\nthat power within us that is ever striving to help us, that is al-\\nwaps endeavoring to make us become wiser and better; it is\\nthe power of the Christos, seeking to manifest itself. There is\\na force in nature that is urging us on. It is a force that has\\nbrought man through savagery and barbarism to his exalted", "height": "4585", "width": "2682", "jp2-path": "psychicaldevelop00ande_0165.jp2"}, "164": {"fulltext": "place in civilization. Eternal progression is the law of life.\\nIf man keeps in harmony with nature, all the forces of the uni-\\nverse will conspire to make him a success. All man needs to\\ndo to attain any desire or aspiration, is to put himself in rapport\\nwith the Soul of the Race. Do this and Christ says Ask, and it\\nshall be given you seek, and you shall find knock, and it shall\\nbe opened unto you.\\nAuto-suggestion is a communication to this inner-self; by\\nits intelligent use we are able to bring to ourselves all the good\\nthings that we may desire. We, however, should not make an\\naim to attain any particular thing, such as wealth or popularity\\nwe should simply endeavor to put ourselves in a condition of\\nharmony with the universal life principle and all these things\\nshall be added unto us; Christ has told us this. (Luke 12, 31).\\nFor the accomplishment of great things by the use of auto-\\nsuggestion, self hypnotism is a great aid. Put yourself to sleep\\nwith the suggestion that you will become more and more in\\nharmony \u00e2\u0080\u00a2with the universal life impress upon yourself before\\ngoing into sleep that all the while you are resting, you will gain\\nstrength and courage fro mthis infinite life also that you are\\nthrowing down all barriers and admitting the power of the\\nChristos that ever stands at the door and knocks. If you wish\\nto obtain health, put yourself in a condition of harmony with all\\nthe world and lie down render yourself passive to the influences\\nthat are striving to make you better; ask and you shall re-\\nceive.\\nIf there is anything that you desire to attain, anything that\\nis essential to your well-being or to the well-being of those\\naround you, take the suggestion that it can be obtained out of\\nthis infinite store-house that can supply all your, wants, trust the\\nsub-conscious mind, eliminate all doubt, then sleep. These last\\nsuggestions that you have taken will awaken impulses that will\\ntend to the realization of your desire; this is prayer. Genuine\\nprayer is always answered.", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0166.jp2"}, "165": {"fulltext": "Self hypnotism is very useful in developing any of your\\nlatent powers. By its legitimate use you can develop any\\nfaculty such as memory, time, tune, or calculation. The auto-\\nsuggestion taken before hypnosis should depend upon the\\nnature of the faculty to be developed. Hypnotic treatment, in-\\nduced either by self or by others, is very useful in stimulating\\nthe artistic impulses along any of the lines of art such as\\nmusic, painting or sculpturing.\\nIf one is discouraged, feels very despondent and is in-\\nclined to look on the dark side of life, he may remedy all these\\nevils, free himself from the false suggestions that are tending\\nto oppress him, by the intelligent use of the auto-suggestion.\\nTo the student who desires to become an adept in the higher\\nforms of occultism, as Clairvoyance and the stages of suspended\\nanimation, we would advise him to practice a great deal in de-\\nveloping his powers of inducing these conditions in himself.\\nWhen one is placed in the deep hypnotic sleep by another, he is\\ninfluenced more or less by the conscious mind of the operator,\\nhe is also taught to depend upon another rather than upon him-\\nself; so we would say to the student, practice entering these\\nvarious stages alone, and by the use of proper suggestions you\\nwill be able to visit places or solve problems by yourself\\nWe also wish to tell the student that it is not necessary to\\nenter into sleep in order to produce many of the phenomena\\nof hypnotism. For instance, if you wish to diagnose a case bv\\nthe use of telepathy, it is not necessary to sleep. Simply render\\nyourself passive to the thoughts that come to you, simply glean\\nyour knowledge from the universal mind. In the beginning it\\nis perhaps necessary to use sleep in order to render yourself\\npassive, but after some practice one is able to simply look with-\\nin himself and get the first impressions which are always nec-\\nessary.\\nThe habitual practice of auto-suggestion and self-hypno-\\ntism will render one strong. It will bring him to a better knowl-\\n(ii)", "height": "4585", "width": "2682", "jp2-path": "psychicaldevelop00ande_0167.jp2"}, "166": {"fulltext": "edge of himself, and it will enable him to solve the problems of\\nlife. Jesus Christ laid special stress upon this form of develop-\\nment and called it prayer. He repeatedly advised His followers\\nto pray to the Father, which is equivalent to saying By auto-\\nsuggestion, control the action of the sub-conscious faculty of\\nyour mind.\\nLESSON NUMBER SEVEN,\\nUse of Hypnotism in Business and Society.\\nIt is customary, in the advanced modern literature on the\\nsubject, to treat hypnotism in a very broad manner. The auth-\\nors do not confine hypnotism in its application simply to those\\nphenomena that are produced during the sleep. They extend\\nit in its application so as to include all phenomena that are the\\nresults of the complementary conditions of positiveness and\\npassivity. The term is used synonymously with the phrase,\\nTook the \u00e2\u0080\u00a2suggestion. Thus if I were to ask some one to pass\\nme a book and he should do so, this would be considered a phase\\nof hypnosis, he was passive to my suggestion when he gave me\\nthe book. This application of the word is made in spite of its\\nprimary meaning. We recognize the want of scientific accuracy\\nin such a usage, but there is no word to indicate the full force\\nof suggestion in the sleeping and waking states so perhaps it\\nis admissible to extenuate the one word so as to embrace the\\nvarious phases of suggestion. We will do this, recognizing our\\nviolation of a law of scientific accuracy and at the same time\\nfeeling the want of a better word.\\nIn ordinary life we see men and women who are much\\nmore powerful than their fellows they are much more popular\\nand attain a higher degree of success. Upon critical investiga-\\ntion, we find that they have no better education than many of\\nthose less fortunate. They are no better in any sense of the\\nword, but there is something about them that renders them pop-", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0168.jp2"}, "167": {"fulltext": "ular something that brings them success. To the student of\\npractical psychology there is nothing peculiar about this great\\ndifference in the attainments of men, even if the less fortunate\\nones are really the best adapted for the performances of the\\nduties assigned the others. He instantly recognizes it as due\\nto a difference in their strength of character in the development\\nof their individualism and in the power of asserting themselves.\\nA thought is the most powerful thing in the world. Every\\nthought that is formulated and sent out is a suggestion. The\\nthoughts that a person thinks in a great measure determine the\\nnature of his environment at any rate they determine the na-\\nture of the environment relative to himself. It is said that\\nthought is the body-builder. This is true, but it also builds\\neverything else it builds fortunes, reputations, homes, and\\nmountains of misfortunes that fall back upon and crush him who\\nsuperintended the building.\\nIt is quite common now-a-days to hear people speak of per-\\nsonal magnetism. It is a great accomplishment, but it is noth-\\ning more nor less than the power of thought. If you desire to\\ncultivate personal magnetism, all you need to do is to cultivate\\nconfidence in yourself, and devise ways of stimulating in others\\nconfidence in you. Before you can exert any great influence\\nover another, you must learn how to impinge your personality\\nupon him, so as to bring him to your way of thinking you must\\nsend him the thought by thought transference, that you would\\nhave him think and recognize as his own. This is a form of\\nsuggestion, but perhaps he will not recognize it as such he will\\nthink that the thought is his own, and he will believe that he has\\nagreed with you of his own free will and not as the result of any\\ninfluence brought to bear upon him.\\nIn business it is sometimes very essential to have a thor-\\nough understanding of the laws of mind and especially of the\\npower of suggestion. If some one should be indebted to you\\nand you wish to collect the bill, there are certain laws of the", "height": "4585", "width": "2629", "jp2-path": "psychicaldevelop00ande_0169.jp2"}, "168": {"fulltext": "mind that must be complied with before you will be successful\\nin obtaining what is due you. By some means or other, there\\nmust be aroused in the debtor a desire to pay you. His desire\\nto pay you must be stronger than his desire to keep from pay\\ning you the suggestion tending to produce a result in your favor\\nmust be stronger than the one tending to produce an opposite\\nresult, otherwise you will not be able to collect. A man is\\nalways controlled by the suggestions that awaken the strongest\\nimpulse. If you are good at concentration and thought trans-\\nference, when you come in the presence of your debtor, first, ex-\\npect him to pay the bill, then send him the thought that will\\ntend to produce in him a desire to pay it. Think the thought\\nyou would have him think and send it to him by thought trans-\\nference. Let all your words be suggestive of him paying the\\nbill, do not for an instance express the slightest doubt of receiv-\\ning the money. Let him know you are really expecting it, let\\nhim know that you have confidence in him. If you do these\\nthings, yow will be able to awaken in him a desire to pay you.\\nBe careful not to antagonize him, if you should, in all probabil-\\nity, you would not be able to collect.\\nThe author has often discussed the labor question and has\\nadvised the toilers to never go on strikes. The spirit of a labor\\nstrike is wrong, it is detrimental to the best interests of the\\nstrikers themselves it is not the method by which they will\\nattain success. Every strike tends to increase the power of\\ncapital and decreases that of labor. One can easily see the truth\\nof this statement, if he has the knowledge of the laws of mind.\\nEvery time a striker thinks a thought of discouragement, every\\ntime he in any way recognizes his own weakness, he is bringing\\nupon himself the very things that he fears. Every time the\\nstriker recognizes any superiority in the operator, every time he\\ngrants to him powers and privileges that he himself does not\\npossess, he is tending to make the operator stronger and he\\nhimself becomes weaker. The labor question will never be set-", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0170.jp2"}, "169": {"fulltext": "tied by a strike. It can only be settled by stimulating the\\npowers of the laboring- man. He must become conscious that\\nhe has within himself all the powers and potentialities that exist\\nhe must claim for himself every power that he grants to another,\\nand he must not claim for himself any power or privilege that\\nhe is not willing to concede to every one else. Let the laboring\\nman commence to give himself suggestion of success, let him\\ncommence to make the determination to free himself from the\\nchains of bondage that are dragging him down. As soon as he\\nchanges the tenor of his thoughts, just so soon will there com-\\nmence to be changes in his environments and in his condition.\\nRemember the power of the mind is omnipotent it is the only\\npower in the universe. Every success that is attained is the\\nresult of the action of the mind so if one is not satisfied with his\\npresent condition, let him commence to think thoughts that will\\nhave a tendency to produce a different result continue this\\nthought after thought, and just as the dripping water wears\\naway the adamantine rock, so will suggestion after suggestion\\nwear away the worst condition of discouragement or of mis-\\nfortune.\\nIf one wishes to be a social success, let him launch forth\\nin society and entertain no doubts as to the result. Let him be\\nfull of ambition, full of hope and full of determination to suc-\\nceed. When he has entered society it will perhaps become nec-\\nessary for him to secure the friendship of some influential\\npeople. He must not doubt his ability, he must have perfect\\nconfidence in himself; let him rely on the sub-conscious faculty\\nof the mind to obtain for him the desired social recognition. If\\nhe does these things and does them knowingly, with a perfect\\nknowledge of the laws of the mind, he will be able to obtain\\nfor himself the most exalted social position.\\nIn endeavoring to obtain for one s self social or financial\\nsuccess, he must never for an instant be forgetful of others.\\nHe must never, in any way harm others that he himself may be", "height": "4585", "width": "2682", "jp2-path": "psychicaldevelop00ande_0171.jp2"}, "170": {"fulltext": "mind that must be complied with before you will be successful\\nin obtaining what is due you. By some means or other, there\\nmust be aroused in the debtor a desire to pay you. His desire\\nto pay you must be stronger than his desire to keep from pay\\ning you the suggestion tending to produce a result in your favor\\nmust be stronger than the one tending to produce an opposite\\nresult, otherwise you will not be able to collect. A man is\\nalways controlled by the suggestions that awaken the strongest\\nimpulse. If you are good at concentration and thought trans-\\nference, when you come in the presence of your debtor, first, ex-\\npect him to pay the bill, then send him the thought that will\\ntend to produce in him a desire to pay it. Think the thought\\nyou would have him think and send it to him by thought trans-\\nference. Let all your words be suggestive of him paying the\\nbill, do not for an instance express the slightest doubt of receiv-\\ning the money. Let him know you are really expecting it, let\\nhim know that you have confidence in him. If you do these\\nthings, you will be able to awaken in him a desire to pay you.\\nBe careful not to antagonize him, if you should, in all probabil-\\nity, you would not be able to collect.\\nThe author has often discussed the labor question and has\\nadvised the toilers to never go on strikes. The spirit of a labor\\nstrike is wrong, it is detrimental to the best interests of the\\nstrikers themselves it is not the method by which they will\\nattain success. Every strike tends to increase the power of\\ncapital and decreases that of labor. One can easily see the truth\\nof this statement, if he has the knowledge of the laws of mind.\\nEvery time a striker thinks a thought of discouragement, every\\ntime he in any way recognizes his own weakness, he is bringing\\nupon himself the very things that he fears. Every time the\\nstriker recognizes any superiority in the operator, every time he\\ngrants to him powers and privileges that he himself does not\\npossess, he is tending to make the operator stronger and he\\nhimself becomes weaker. The labor question will never be set-", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0172.jp2"}, "171": {"fulltext": "tied by a strike. It can only be settled by stimulating the\\npowers of the laboring man. He must become conscious that\\nhe has within himself all the powers and potentialities that exist\\nhe must claim for himself every power that he grants to another,\\nand he must not claim for himself any power or privilege that\\nhe is not willing to concede to every one else. Let the laboring\\nman commence to give himself suggestion of success, let him\\ncommence to make the determination to free himself from the\\nchains of bondage that are dragging him down. As soon as he\\nchanges the tenor of his thoughts, just so soon will there com-\\nmence to be changes in his environments and in his condition.\\nRemember the power of the mind is omnipotent it is the only-\\npower in the universe. Every success that is attained is the\\nresult of the action of the mind so if one is not satisfied with his\\npresent condition, let him commence to think thoughts that will\\nhave a tendency to produce a different result; continue this\\nthought after thought, and just as the dripping water wears\\naway the adamantine rock, so will suggestion after suggestion\\nwear away the worst condition of discouragement or of mis-\\nfortune.\\nIf one wishes to be a social success, let him launch forth\\nin society and entertain no doubts as to the result. Let him be\\nfull of ambition, full of hope and full of determination to suc-\\nceed. When he has entered society it will perhaps become nec-\\nessary for him to secure the friendship of some influential\\npeople. He must not doubt his ability, he must have perfect\\nconfidence in himself; let him rely on the sub-conscious faculty\\nof the mind to obtain for him the desired social recognition. If\\nhe does these things and does them knowingly, with a perfect\\nknowledge of the laws of the mind, he will be able to obtain\\nfor himself the most exalted social position.\\nIn endeavoring to obtain for one s self social or financial\\nsuccess, he must never for an instant be forgetful of others.\\nHe must never, in any way harm others that he himself may be", "height": "4585", "width": "2682", "jp2-path": "psychicaldevelop00ande_0173.jp2"}, "172": {"fulltext": "benefitted. One of the first principles of occultism is that a\\nman can only do the greatest good to himself by doing good to\\nothers. If you attempt to attain success by trampling upon\\nand perhaps crushing those who are weaker, you will bring\\nupon yourself condemnation. You may perhaps obtain wealth\\nby wringing it from those beneath you, but wealth oftentimes\\nbrings with it sorrows and misfortune.\\nEternal progression is the law of life. Everything as it\\nnow exists is the result of countless ages of development.\\nThe principle of evolution is eternal. You are the result of\\neverything that has gone before you. You use everything that\\nis beneath you in the sphere of development for your advance-\\nment to a higher plane. Those above you are using you for the\\npurpose of benefitting themselves.\\nThis is a privilege that is granted each one of us, we may\\nuse all that is beneath us to enable us to function on a higher\\nplane, but this carries with it its own responsibilities and obli-\\ngations. \u00c2\u00abIf you use those beneath you for the betterment of\\nyour condition, you must use them not for the purpose of self\\naggrandizement. As you advance you must lend a helping\\nhand to those beneath you that have served as a stepping stone\\nfor you in the attainment of your present position. Your de-\\nvelopment places you under obligation to help all others. By\\nthe law of attraction, you will tend to lift up those who are\\nbeneath you and those who are above you, and have been using\\nyou as a stepping stone to their exalted position, are now draw-\\ning you upward. Evolution is the power that raises mortals\\nup and not the power that drags angels down.\\nThe question is sometimes asked, whether we have the right\\nto bring to yourselves wealth, happiness, and culture, by drawing\\nfrom the strata of life beneath us whether we have the right to\\nso arrange our circumstances that we may live a life of leisure,\\nletting others toil for us. This is a question that belongs essen-\\ntially to sociology, but sociology and metaphysics are closely", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0174.jp2"}, "173": {"fulltext": "related, so we will consider the question for a moment here.\\nWhether or not one is justified in leading such a life, depends\\nentirel) on how he devotes his time; if he uses it for self\\naggrandizement, for pleasure, without in any way benefitting\\nthose who support him, he is unjust to himself and detrimental\\nto the race. But if he lives the life of leisure for the purpose of\\ninvestigating the deeper problems of life and of obtaining\\nknowledge on the questions that are of such vital importance to\\nhis fellows, then disseminates that knowledge, and aids those\\nwho are beneath him to better their condition, then his actions\\nare to be commended and we would call him a public bene-\\nfactor.\\nSuch questions as these are often raised when we are dis-\\ncussing the use of hypnotism in business and society. If by the\\nknowledge of hvpnotism I am able to have men and women do\\nmy bidding, if I can impinge my personality upon them so\\nstrongly that I control their actions, I am responsible for the\\nuse I make of my power. If I prevail upon them to do for me\\nthe things that will benefit me, and I use the things I thus ob-\\ntain to assist those whom I have prevailed upon to help me, then\\n1 am justified in expressing my powers and abilities as I have\\nbut if I influence them to assist me without in any way reward-\\ning them or any of my fellows, then I am prostituting a noble\\npower I am taking and giving nothing in return, I am a thief.\\nI trust the student will thoroughly understand the ethics of\\nthe problem that I have just been considering. It would be\\nvery pleasant to devote some time to the ethics of hypnotism\\nand consider the matter in detail, but in a course of instruction\\nthat aims to be practical, with its principal purpose of imparting\\nknowledge of the modus operandi, it would perhaps be con-\\nsidered irrelevent, so we will refrain from discussing the subject\\nfurther here.\\nWhen the student wishes to influence an individual for the\\naccomplishment of any purpose whatsoever, he must become", "height": "4609", "width": "2682", "jp2-path": "psychicaldevelop00ande_0175.jp2"}, "174": {"fulltext": "thoroughly in rapport with his subject along the particular line\\nupon which he wishes him to act. A knowledge of human\\nnature is sometimes essential to the securing of this condition\\nof rapport. However, if the student has thoroughly studied\\nand comprehended the foregoing lessons, he will be able to ob-\\ntain this condition of rapport under any circumstances. The\\nstudent, of course, knows what I mean by rapport it is simply\\nthat condition of mind in which the subject and operator vibrate\\nharmoniously, one with the other; there is not any discord be-\\ntween them, they are at perfect peace. This condition of rap-\\nport may be circumscribed, it may extend along only certain\\nlines of thought. There are people who are thoroughly in rap-\\nport while discussing politics, but as soon as they venture upon\\nreligion, a spirit of antagonism is aroused. Now the operator\\nmust use the one phase of rapport as a means of enabling him\\nto secure perfect agreement along various other lines. The\\nmore lines of thought in which you can become in rapport with\\nyour subject, the more influence you will be able to exercise\\nover him.\\nFor the intelligent use of hypnotism in business and society\\nthe operator must be perfectly positive, he must assert him-\\nself; not necessarily by talking or by haughtiness of action,\\nbut by calmness, self-control and by the power of thought. He\\nwho endeavors to make his way in the world by the use of bom-\\nbastic language and haughtiness in physical action he who en-\\ndeavors to make progress by pushing and shovmg those who\\nare near him, is weak. Bombast is always a sign of weakness\\nquietness and perfect repose is indicative of strength.\\nThroughout the whole realm of occultism, the student must\\ndepend upon the power of thought per se, rather than upon its\\noutward manifestations. If he is to be great he must think\\ngreat thoughts and not think weak thoughts and simply act as\\nif he were great. Let him think thoughts of success and he is", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0176.jp2"}, "175": {"fulltext": "successful let him think thoughts of health and his physical or-\\nganism is in perfect condition. Verily, Solomon spoke the truth\\nwhen he said, As a man thinkcth in his heart, so is he.\\nLESSON NUMBER EIGHT.\\nStage Hypnotism.\\nIn the earliest history of hypnotism as an art, we find that\\nit was used for the purpose of bringing honor to the operator.\\nIt was used as a means of enslaving the people by associating it\\nwith their religion. It was used almost entirely by the priests.\\nIn later times, after the researches of Mesmer, it became com-\\nmon to use hypnotism as a means of entertaining. It was asso-\\nciated with the so-called Black Arts and was used for a time\\nalmost exclusively by charlatans. The use of the power was\\ngreatly abused, the genuine phenomena of hypnotism were inter-\\nmingled with much imposture, the whole art consequently came\\ninto disrepute. The operators of those days claimed to have\\nsome mysterious power by which they could put people to\\nsleep. It was supposed that very few could learn how to hyp-\\nnotize. Every effort was made to throw around the art a veil\\nof mystery. Such was the condition of stage hypnotism until\\na few years ago.\\nThere is much opposition to the use of hypnotism for the\\npurpose of entertaining. Those who oppose it claim that such\\npowers should be used only for the purpose of doing good and\\nnot for entertaining. We believe this is true. If hypnotism\\nwas practiced generally, simply as a form of amusement, it\\nwould be very detrimental to the study of the subject as a\\nscience. I, however, believe that if the entertainments are\\ngiven, not for-the purpose of amusing, but also for instructing,\\nthen the hypnotist is justified in giving his exhibition. If he\\nstrives to awaken an interest in the subject, producing phe-", "height": "4585", "width": "2682", "jp2-path": "psychicaldevelop00ande_0177.jp2"}, "176": {"fulltext": "nomena of such a nature as will tend to awaken in the spectators\\na desire to know more about the power they possess, then he\\nwill be doing good. But if he gives an entertainment such as\\nare sometimes given, simply for the purpose of creating\\nlaughter, I believe he should be censured. We will assume that\\nthe student who reads this lesson will be prompted by a noble\\npurpose if he should ever use hypnotism for stage purposes.\\nTo be successful in giving a public entertainment by the use\\nof hypnotism, some care should be exercised in having the stage\\nproperly arranged. If the entertainment should be given in a\\nlarge hall or opera house, more care would perhaps be demand-\\ned in the arrangement of the scenery than if the entertainment\\nwere to be given in a less pretentious place. But under any cir-\\ncumstance the more tastefully the stage is arranged the better\\nfor the operator. It is advised by some professional hypnotists\\nto have the stage draped in an oriental manner so as to throw\\naround the performance something of mystery. At any rate it\\nshould 15e arranged conveniently so that there will not be the\\nslightest hesitancy in placing chairs and tables in proper posi-\\ntions in the productions of the various phenomena.\\nSpecial attention should be given to the arrangement of\\nthe lights in all experiments in hypnosis, whether public or\\nprivate. Sometimes it is desirable to throw a strong light\\ndirectly in the face of the subject and again it is necessary to\\nprotect his eyes from any vivid glare. The operator should\\narrange the stage so as to best meet the requirements of the\\nphenomena that he expects to produce. He should be thor-\\noughly familiar with the arrangements made, so that he may be\\nquick and decisive in all his actions. He should leave nothing\\nto be planned and arranged at the time of the- entertainment.\\nIt is usual with most operators to have some subjects who\\nare thoroughly trained, especially for the producing of the\\nhigher forms of the hypnotic sleep, such as catalepsy, clair-\\nvoyance and suspended animation. It is also advisable for the", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0178.jp2"}, "177": {"fulltext": "operator to have several persons placed throughout the audi-\\nence that he has previously hypnotized and who will readily\\ncome under his influence then when he calls for volunteers,\\nand there is hesitancy as there usually is, these prepared sub-\\njects may respond. The people thinking that these trained\\nsubjects are new ones, and seeing them come readily under the\\ninfluence of the hypnotist will have their confidence stimulated\\nand will more readily be hypnotized themselves. Seeing some\\none else hypnotized is a very strong suggestion to one that he\\ncan be. This is the most important use of the prepared subject.\\nIn giving his performance the hypnotist should manifest\\ngreat freedom of action. All his movements should be quick\\nand decisive, he should walk with an elasticity of step. Every-\\nthing about him should be such as would tend to arouse con-\\nridence in both subject and audience. At no time should he ex-\\npress, in any way, the slightest want of confidence in his ability.\\nHe should be very positive, but not in such a way as to arouse\\nthe antagonism of the subject; but he should have such con-\\nfidence in himself as will tend to increase the confidence of\\nothers in him. Gracefulness of carriage and genteel persona!\\nappearance are important factors in his success. If he is\\ndressed in such a manner as to attract adverse criticism from\\nthe fastidious, it would perhaps be detrimental to his influence\\nwith that class of people. In fact there should be nothing about\\nhis clothing that would be at all inductive to criticism he should\\nbe dressed plain and neat.\\nBefore attempting to give a stage entertainment, the oper-\\nator should have practiced the art sufficiently to have developed\\na high degree of confidence in himself so as to be successful in\\nthe instantaneous processes. He, of course, will be able to pro-\\nduce hypnosis instantly in his trained subjects, and by producing\\nthe phenomena with them will greatly advance his prospects of\\nsuccess with others. It is in the early part of the performance\\nthat the entertainer must be particularly careful. If he should", "height": "4609", "width": "2682", "jp2-path": "psychicaldevelop00ande_0179.jp2"}, "178": {"fulltext": "allow any mishaps, permit anything to go wrong, it would\\nweaken the confidence of the audience in him and perhaps ren-\\nder the entire entertainment a failure. If he has a successful\\nbeginning, the latter part of the performance will be easy. He\\nwill have an increased confidence in himself, and his former\\nsuccesses will cause the audience to have more confidence in\\nhim.\\nIn giving a stage performance a variety of phenomenas\\nmust be produced. The operator should endeavor to be orig-\\ninal in the giving of his suggestions. He should endeavor to\\nproduce some phenomena that are entirely new; this will give\\nan added interest to the entertainment. The student is of\\ncourse familiar with a variety of suggestions. Many have\\nalready been mentioned in this course of instruction. He\\nshould formulate a schedule so that he will know just what phe-\\nnomena he is to produce, and when.\\nNearly all hypnotic entertainers place several under the\\ninfluence at once. This is usually done by employing Braid s\\nsystem combined with suggestion. Have your subjects seated\\nin a circle, have them fold their hands by placing the back of one\\nin the palm of the other, then let them gaze steadily at some ob\\nject that you have placed in the upturned palms. Now give the\\nsuggestion of sleep, have them keep their eyes steadily on the\\nobject and soon some will be under your control. It is well to\\nhave some old subjects in the circle so as to avoid the possibility\\nof making a complete failure. There is nothing especially at-\\ntractive about this method, but it is one that is commonly\\nused.\\nIn stage performances the pass may be used with great\\nsuccess. Many of our noted traveling hypnotists use it exten-\\nsively, making the passes in a very mysterious manner, in imi-\\ntation of those used by the Indian fakirs. Its use on the stage\\nadds greatly to appearance and seems to be very pleasing to\\nmost audiences. We would advise the students to make fre-", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0180.jp2"}, "179": {"fulltext": "quent use of it. as it is sometimes the very best form of SUgg\\ntion that eotild be used.\\nThe old hypnotists use the wand very extensively in their\\npractice it adds materially to the mysteriousness of the per-\\nformance. By moving the wand around the head and shoulders\\nof the subject, gazing steadily in his eyes and at the same time\\ngiving the suggestion of sleep, you will find that it is often much\\neasier to produce hypnosis than if you dispense with its use.\\nHistory is particularly rife with accounts of the use of the rod.\\nEven in the Bible accounts are given of its use, as in the case of\\nAaron and of the other adepts. If the rod is to be used at all it\\nmust be used gracefully and with judgment. Let it appear that\\nthe wand is an essential in producing the sleep, and not that it\\nis used simply as a matter of appearance. We would recom-\\nmend the use of the wand in making passes over the body of the\\nsubject that you are placing in a deep sleep.\\nThe stage is hardly the proper place for producing the\\nhigher stages of occultism, such as psychometry and suspended\\nanimation. Yet it is frequently done and such phenomena adds\\ngreatly to the interest in the entertainment. You will of course\\nuse an old subject, if you should ever attempt to produce these\\nphenomena in public. Directions have already been given in\\nanother place for producing these various phenomena. Cata-\\nlepsy is frequently used in stage hypnotism. The majority of\\npeople are pleased at seeing it produced. Sometimes the sub-\\nject is put into a very rigid condition and is suspended by al-\\nlowing his head to rest upon one chair and his feet upon an-\\nother. Large stones are placed upon him and he supports\\nthem and they are smashed with a sledge. To those who know\\nnothing about hypnotism, nothing about the wonderful power\\nof mind, it seems very mysterious. Before attempting to use it\\nas a part of your entertainment, you should become thoroughly\\nfamiliar with the habits of your subject. If he should awaken\\njust as the blow was delivered, in all probability he would be", "height": "4585", "width": "2682", "jp2-path": "psychicaldevelop00ande_0181.jp2"}, "180": {"fulltext": "severely injured. You, however, will have produced this phe-\\nnomena many times in private, before you attempt it on the\\nstage. Very frequently the hypnotist places a number of sub-\\njects in the cataleptic stage at once, and throws them about on\\nthe stage apparently indiscriminately. He will sometimes pile\\nthem in a heap and then, at a word of command, awaken them\\naii at once.\\nThe student will find, if he should attempt it, that it is much\\neasier to hypnotize in public than in private. In front of an\\naudience a great majority of people are generally more easily\\ninfluenced than they would be in some quiet place where they\\nwere not observed. On the stage they are not so critical and\\nthere are a variety of circumstances that conspire to render\\nyour subject susceptible to your influence. The very fact that\\nhe has seen others hypnotized, is very suggestive that he him-\\nself could not resist your influence. Then on the other hand,\\nthe operator is more sensible of his responsibility, and by meet-\\ning with success in the beginning, he seems to catch the spirit\\nof the thing, and developes that confidence in himself which\\ncauses him to feel as if no one could possibly resist him. The\\nsub-conscious faculty of his own mind has been aroused and\\nhas been stimulated to a high degree of confidence in his suc-\\ncess. The condition of this sub-conscious mind is very im-\\nportant in the production of hypnosis. If it is strongly stimu-\\nlated by previous suggestions of success, the operator will be\\ncorrespondingly more powerful. The author, on various occa-\\nsions just before commencing to give a hypnotic entertainment,\\nhas felt weary and has experienced a want of confidence in\\nhimself. He would retire to a private room and, reclining for a\\nfew minutes, would take an auto-suggestion of ability and of\\nstrength, arising he would take a few deep inspirations and\\nperhaps stimulate his circulation by the use of Indian clubs, then\\nhe would find that he would be himself and would go upon the\\nstage feeling in the best of spirits and full of confidence.", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0182.jp2"}, "181": {"fulltext": "It is an easy matter for one to be successful in giving a hyp-\\nnotic performance, if he is a good operator off the stage.\\nEverything tends to assist him in the public performance. All\\nhe needs do is to have confidence in himself, proceed in the\\nmanner that we have advised and there will be no doubt of the\\nresults. His entertainment will be pronounced a success.\\nLESSON NUMBER NINE.\\nPhilosophy of Hypnotism.\\nHypnotism, or the power of suggestion, had its origin long\\nbefore any monads of mind became developed to the point of in-\\ndividual self consciousness. Let us go back to a time when we\\nfind matter in its primal state there are no molecules, there are\\nno atoms, there is naught but the finest conceivable star dust.\\nMatter is yet simply a passive, inert, space filling substance.\\nMind has not yet commenced to differentiate matter, all things\\nare in their first state, there is nothing but force, or mind, mat-\\nter and space. Mind has within itself the power of develop-\\nment, it commences to function on the star dust, the whole\\nuniverse is conscious, but no part of it has been developed to\\nthe point of individual self consciousness. There is universal\\npeace, universal harmony. Perhaps for a time after mind com-\\nmenced to function by the control of matter this condition of\\nuniversal harmony continued. Now there are no two portions\\nof the star dust that are precisely the same, no two of them\\nafford the same avenues of expression to the universal intelli-\\ngence, consequently there is a greatly diversified expression of\\nlife throughout the universe. The mind that functions in the\\nsmallest conceivable portion of matter is called a monad, then\\nthere are no two monads precisely the same. The monads com-\\nmence to develop, to unfold, to realize something of their pos-", "height": "4585", "width": "2682", "jp2-path": "psychicaldevelop00ande_0183.jp2"}, "182": {"fulltext": "sibilities, each develops in accordance with the avenue that is\\nopen to it.\\nIn this greatly diversified expression of the universal in-\\ntelligence, we must conceive of it as the development of an in-\\nfinite number of monads. We may consider the development of\\neach one of the monads individually, and their mutual relations.\\nTo render it plain to us, we will view the development of a\\nmonad as increasing from the base broadening toward the top,\\nas would an inverted pyramid. As these monads develop, the\\nbroadening tops commence to overlap, perhaps for a while this\\nis done unconsciously, universal harmony prevails, but as\\ndevelopment goes on, one monad may become conscious in a\\nhazy way of the existence of something outside of itself this is\\ninevitable, for as no two monads are functioning precisely alike\\nthere must be set up a condition of antagonism, a condition of\\ndifference. Now if we can conceive of this monad in which con-\\nsciousness has commenced to develop, trying in some way to\\nbring that which it recognizes as foreign to itself in harmonious\\nrelation with itself, then we will recognize the beginning of\\nsuggestion, which is synonymous with the origin of hypnotism.\\nAs the monads develop more and more, the forms of life become\\nmore varied, and after countless ages of development we find the\\nuniverse as it is today, mind functioning in an infinite variety of\\nways, each monad exerting an influence over every other\\nmonad; the monads that are developed to individual self con-\\nsciousness endeavoring to control one another and making\\nthemselves felt on the great unconscious world about them all\\nthese things are phases of suggestion.\\nThe student will glean from the foregoing the philosophy\\nof the origin of hypnotism, it has been evolved from one monad\\nunconsciously endeavoring to exert an influence over others.\\nWe will, now consider it after mind has become more highly dif-\\nferentiated, or after certain monads have been developed to the\\npoint of individual self consciousness.", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0184.jp2"}, "183": {"fulltext": "There is but one mind in the universe, the conscious and\\nthe sub-conscious minds of man are but different manifestations\\nof it. The conscious mind is simply that monad that has passed\\nthrough countless years of development and has finally arrived\\nat that position in which it is conscious of itself; as it has devel-\\noped it has assumed new obligations and responsibilities. It has\\nespecially assumed the obligation of giving guidance to those\\nother monads that are unconsciously functioning in the same\\norganism, or expressed in another way, it is its duty to control\\nthe action of the sub-conscious mind and to allow or to disallow\\nth\u00c2\u00ab expression of the various impulses that are there aroused\\nby the various suggestions that come to it. It simply must ex-\\nercise a general supervision over the body.\\nWe have already learned that the sub-conscious faculty of\\nthe mind is controlled entirely by suggestion if it were not for\\nthe conscious mind there would be nothing to control the\\nactions of the inner self, it would be free to act in accordance\\nwith any suggestion that might be given it. Insane people are\\nsimply those in whom the conscious mind has permanently or\\ntemporarily been dethroned and the unconscious part of him,\\nthe infinite intelligence, is allowed to express itself through\\nany avenues that the individual s environment may open to it.\\nPerhaps there are very few people who have not been insane at\\nsome time in their life, even if but for a moment.\\nThe sub-conscious faculty of the mind being controlled by\\nsuggestion, the actions of another person may be such as we\\ndesire them to be, if we can only succeed in giving them sugges-\\ntions strong enough to control the sub-conscious faculty of\\ntheir minds. We may enter into a compact with them, as for\\ninstance, I may make an agreement with some one, by which he,\\nfor a time, is not to use his conscious mind, he is to render it\\nperfectly passive, make no effort to think, allow his sub-con-\\nscious mind to be perfectly passive to any suggestion that may\\nbe given it. I agree to assume control of his sub-conscious for\\n(12)", "height": "4609", "width": "2682", "jp2-path": "psychicaldevelop00ande_0185.jp2"}, "184": {"fulltext": "a time, as he relinquishes his authority over it I commence to\\nassert mine as we proceed with the execution of our agreement,\\nhe becomes more and more under my control, he is not thinking,\\nhis sub-conscious accepts my thoughts, he accepts my sugges-\\ntions I continue asserting my authority until I have him under\\ncomplete control. I have simply assumed the responsibility\\nthat nature has assigned to his individually conscious mind;\\nwhen I have done this, I say that I have hypnotized him.\\nHypnotism is nothing more or less than the relinquishing\\nof responsibility by one mind and the assuming of it by another.\\nSo when a hypnotist places some one under his control, he is\\nresponsible for their actions. If by using diplomacy in giving\\nhis suggestion, he should prevail upon the hypnotized person\\nto perform some act that would be detrimental to the interest of\\nany one, then the hypnotist is responsible and not the subject.\\nJust here we will make a digression for a moment and con-\\nsider the possibility of producing certain phenomena in known\\ncharacters by the use of hypnosis. It is impossible, generally\\n.speaking, to prevail upon the subject to commit an act that his\\ncharacter would not permit him to do while in the waking state.\\nFor instance, if I should hypnotize some one and give him the\\nsuggestion that he was to steal, and I should provide an oppor-\\ntunity for him, tell him to go and bring me an article without\\nnotifying the owner, letting him know that I do it with the\\npurpose of committing theft, his character would manifest itself\\nand if he committed the theft, I would know that he was at\\nheart a thief, although he might never have committed the\\ncrime. The author once placed a number of young gentlemen\\nunder hypnosis and offered each of them a glass of water, tell-\\ning them it was the very best Kentucky whisky; all refused to\\ndrink but one, he took the glass and drank all the water and\\nthen manifested all the phenomena of intoxication. Upon in-\\nvestigation the author learned that he was addicted to the use\\nof whisky, while the others were strictly temperate in their", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0186.jp2"}, "185": {"fulltext": "habits. Perhaps if those who refused had been prevailed upon\\nuntil the suggestion from the operator should have overcome\\nthe suggestion of temperance that were arousing such strong\\nimpulses there, then they would have taken the water and\\ndrank it but most generally when the operator attempts to thus\\ninfluence the subject, instead of succeeding, he will arouse the\\nantagonism of his subject and he will awaken. This would be\\ninvariably true if the suggestion given was one to which the\\nsubject would be strongly opposed, as to committing a crime.\\nIn recent years we have heard a great deal about people com-\\nmitting crime, even murder while under the influence of hyp-\\nnosis now we do not deny the possibility of a man or woman\\ncommitting murder while under hypnosis, but we positively\\nassert that if one can be prevailed upon to commit the crime\\nunder such circumstances, he would be at heart a murderer\\nin the waking state. We believe that hypnotism is being used\\nas a subterfuge in the committing of crime. It is true, that when\\nthe operator hypnotizes his subject, he assumes responsibilitv\\nfor that subject s action, but if the suggestion of crime is given\\nand taken, the operator is not alone responsible, for the one is\\nas much a criminal as the other.\\nIn some of the deeper sleeps such as clairvoyance and\\npsychometry, we are almost baffled by the phenomena that are\\nproduced. If we wish to solve the problems thus presented to\\nus, we must ever be mindful of the fact that man is but an ex-\\npression of the universal, that his sub-conscious mind is the\\ninfinite mind and that all things that the infinite mind knows or\\nis able to accomplish are but results of a power that is within\\nthe sub-conscious mind of every one. Every man and woman\\nknows just what is taking place in the farthest star, but the\\nknowledge is below the plane of consciousness and the individ-\\nual is altogether in ignorance of the very knowledge he thus\\npossesses. Hypnotism is but a method of lifting the veil that\\nobscures the subject s vision of the things that are within him", "height": "4585", "width": "2682", "jp2-path": "psychicaldevelop00ande_0187.jp2"}, "186": {"fulltext": "by its use the conscious mind is rendered passive and the uni-\\nversal intelligence is allowed free expression. Suggestions\\nfrom the conscious mind of the subject or from an operator are\\nsimply directions for the manifestation of this inner self. By\\nthus lifting the veil and by suggestions directing the attention\\nof the subject to the solution of some problem that is insoluble\\nto him in the waking hours, he is able to obtain the desired\\nknowledge, by what we may call induced introspection.\\nAs was pointed out in another lesson, it is not necessary for\\nthe subject to be asleep in order to obtain the knowledge de-\\nsired. All he needs to do is to render his conscious mind pas-\\nsive and to look within himself, look down below the plane of\\nconsciousness for the information he desires. The induced\\nsleep is simply an aid in rendering the conscious mind passive.\\nWe trust that this brief sketch of the philosophy of hypnot-\\nism will suffice to thoroughly explain the phenomena to the\\nstudent. We trust that it will serve to show him that the sub-\\nject is not one that must necessarily be surrounded by a veil of\\nmystery and ignorance, but rather prove to him that it is capable\\nof accurate, scientific and philosophical investigation. We\\nhope that he will do his part in rendering the science of hyp-\\nnotism more thorough and more exact. There is great pro-\\ngress being made along the various lines of research and we ex-\\npect great things of the science in the very near future.\\nIt might possibly be advisable for me to treat the phil-\\nosophy of hypnotism from a historical standpoint, but I do not\\nbelieve it would be. There are various books that the student\\ncan secure at small cost, that will treat this subject fully, so I\\nwill not undertake a task here that would necessarily have to\\nbe incomplete. I will simply advise those students who are in-\\nterested in philosophical studies to secure such books and trace\\nthe history of the philosophy of the subject. They will find that\\nthere have been wonderful changes in the belief regarding hyp-\\nnotism in the last few years, and that it is now just commenc-", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0188.jp2"}, "187": {"fulltext": "ing to be rationally considered. Hypnotism is just commenc-\\ning to be robbed of its mystery, just commencing to be studied\\nas a science that is exact.\\nLESSON NUMBER TEN.\\nStray Thoughts on Hypnotism.\\nPOST-HYPNOTIC SUGGESTIONS.\\nSuggestions given to a subject during hypnosis to be acted\\nupon after coming out of the sleep are called post-hypnotic. It\\nis a very valuable factor in therapeutics and is of special service\\nin breaking habits it is also a very useful means of studying\\nthe mind, especially the powers of suggestion in general.\\nA suggestion may be given during hypnosis that the sub-\\nject will perform a number of unique acts after awaking,\\nwithout any memory of the suggestions that have been given\\nhim; for instance, the operator may suggest that the subject,\\nimmediately on awaking, will take his pencil and make a mem-\\norandum, in five minutes from making the first memoran-\\ndum he will leave the room and remain out a definite length o*\\ntime and on returning will again take his note book and make\\nthe same memorandum. If the subject is at all sensitive to\\npost-hypnotic suggestion, he will do these things and will be\\nvery accurate in the measure of time. An operator may sug-\\ngest to the subject that he will return to the operator at a cer-\\ntain time and he will do so, no matter how inconvenient it\\nmay be.\\nWhile under hypnosis a suggestion may be given to the\\nsubject that after awaking he will still be under complete\\ncontrol of the hypnotist, he may be told to open his eyes, and\\napparently he is wide awake. The hypnotist may offer him any\\nsuggestion and it -will be acted upon the same as if the subject", "height": "4585", "width": "2682", "jp2-path": "psychicaldevelop00ande_0189.jp2"}, "188": {"fulltext": "were asleep; make a pass in front of his face and tell him he\\ncannot speak and he is unable to open his mouth tell him that\\nhe has forgotten his name and he cannot give it to you; tell\\nhim that his feet are stuck to the floor and he will be unable to\\nmove them tell him that he is unable to lift some small article\\nand he will find it impossible to do so. There is an almost un-\\nlimited number of suggestions that the subject will take while\\nin this condition.\\nHYPNOTIC PERSONALITY.\\nA subject that is habitually hypnotized, lives two distinct\\nlives he has two distinct characters, one that is his ordinary\\nself in the waking state, and the personality that is given him by\\nhypnosis. In our waking state today, we have a perfect mem-\\nory of our experiences of yesterday, the night s sleep did not\\ncause us to forget our old self, we awaken in the morning with\\nthe same personality as was ours when he went to sleep, re-\\ngardless jDi the psychical experiences that may have been ours\\nduring the hours of slumber so with the hypnotic subject, if he\\nwas hypnotized yesterday. Let him be placed in the deep\\nsleep day after day and he will always manifest the same per-\\nsonality. While under hypnosis today, he will have a perfect\\nmemory of the experiences that were his yesterday, although\\nhe may have no knowledge of them while in the waking state.\\nBy repeatedly hypnotizing a subject and strengthening this\\nsecond personality, it may become so highly developed that it\\ncan be hypnotized, in other words the hypnotized subject may\\nbe hypnotized. We have no reason to limit the number of per-\\nsonalities that may thus be developed. Such phenomena as\\nthis will throw light on the subject of multiplex personality that\\nhas been so much talked about within the last few years. A\\nperson s ordinary character is the result of suggestions that\\nhave come to him from all his environment. If any influence\\nis brought to bear to change the relative strength of these sug-", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0190.jp2"}, "189": {"fulltext": "gestions, the personality will be changed. Hypnotism is sim-\\nply the strongest agent that is used for the change of person-\\nality. A man s character often changes in a very short time\\nwithout any hypnotic influences being brought to bear upon\\nhim a severe illness will often cause a man to become morally\\nbetter or worse; the illness has simply rendered him passive to\\nsuggestions that he did not recognize in his normal state.\\nHYPNOSIS IN ANIMALS.\\nIt is generally known that animals may be hypnotized, but\\nthe majority of people are ignorant of the extent to which this\\npower may be used along this line. Some animals are very\\nsusceptible to the hypnotic influence the domestic cat mav\\nreadily be put to sleep, the majority of barn yard fowls may be\\nplaced under hypnosis without any difficulty, dogs, pigeons,\\nfrogs, snakes, toads, lizzards and a variety of the other lower\\nanimals have been successfully hypnotized.\\nThe animal trainer consciously or unconsciously uses the\\npower of suggestion in his work he is simply a hypnotist de-\\nvoting himself to the control of animals, he develops within\\nhimself a peculiar power by which he becomes in rapport with\\nthe animal to be trained, and is thus able to control its action.\\nHagenbeck has developed this power to a great degree and he\\nis able to render docile some of the wildest beasts. The Ma-\\nhatmas of India have unconsciously trained their sub-conscious\\nso that it protects them from the ferocious denizens of the\\njungle they will lie down and sleep in the midst of the forest\\nand the wild animals and poisonous snakes will come around\\nthem, but do them no harm. The Mahatma is in a condition of\\nharmony with his environment and no harm can come to him.\\nThought transference is a very important factor in the con-\\ntrol of beasts, a sensitive horse may be trained so that it will\\nact in accordance with the thought sent out by its master; for\\ninstance, if you are driving over a road that you have never", "height": "4608", "width": "2682", "jp2-path": "psychicaldevelop00ande_0191.jp2"}, "190": {"fulltext": "traveled, and you come to a place where the road forks, give the\\nhorse freedom of rein and send it the thought directing it to\\nenter the road in which you wish to go. If you are good at\\nthought transference you will be able to control the horse, and\\nthe more sensitive the horse the greater will be your ease in\\ncontrolling it. Hypnotism can be used with much success by\\na number of professional jockeys, in executing certain tricks in\\nthe race course.\\nSUSCEPTIBILITY TO HYPNOTISM,\\nThere are a variety of ways in which we may obtain in-\\nformation in regard to a person s susceptibility to hypnotic in-\\nfluence, some of them will be given. Have your subject stand\\nsquarely on his feet with his heels closely together; he should\\nstand perfectly relaxed, no muscular tension along the limbs or\\nalong the back, he should simply balance himself on his feet\\nslightly elevate his chin and have him close his eyes; now take\\nyour position behind him, give him a few vigorous strokes\\ndown the spinal column, then place your hands firmly on his\\nshoulders with your thumbs meeting slightly below the axis\\nvertebra, hold your hands in that position for a little while and\\ngently remove them and you will find that the subject will fall\\ntoward you if he is sensitive. You may have him assume the\\nsame position as above described, then give him a few vigorous\\nstrokes down the spine and the limbs and taking your position\\nbehind him point your finger steadily at the base of his brain,\\nexercising a steady intention of drawing him toward you, in\\nmost cases you will succeed in doing so. When he responds\\nreadily to this test you may know that he is a very good sub-\\nject for hypnosis.\\nIt is commonly supposed that light haired people are more\\nsensitive to hypnotic influences than dark haired ones. There\\nis nothing in our experience that tends to make us believe that\\nthis is true. Very little depends upon the complexion or the", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0192.jp2"}, "191": {"fulltext": "color of the hair and eyes. One of the very best clairvoyants\\nthat the author has ever met lias hair and eyes that are notably\\nblack. It is commonly supposed also, that light haired people\\nhave not such strong wills as people with dark hair, we do not\\nbelieve that there is any truth in this, and we positively know\\nthat the strength of what some people call will has little if\\nanything to do with susceptibility to hypnosis. All things being\\nequal, we would rather undertake to hypnotize a strong willed\\nman than one who has not been in the habit of asserting him-\\nself.\\nThere is little difference in races in regard to susceptibility\\nto hypnosis in this respect, common belief is erroneous. It is\\ngenerally supposed that the fair skinned races are more sensi-\\ntive to hypnosis than the dark ones, but in truth there is little\\ndifference. Negroes sometimes are very good subjects we\\nfind that whether or not a person is a good subject, depends\\nnot so much upon the race or upon the complexion, as upon\\nthe general intelligence of the individual. The secret of the\\nwhole matter is to get the subject to understand, either con-\\nsciously or unconsciously, how to render himself passive, and\\nthere is no reason for believing that the complexion has a great\\ndeal to do with passivity.\\nPHRENO-HYPNOTISM.\\nThe earlier hypnotist claims that by placing the hand upon\\none of the phrenological faculties of the hypnotized subject, with\\nthe intention of stimulating it, the phenomena produced would\\nbe in accordance with the nature of the faculty thus stimulated\\nfor instance, if one should hypnotize a subject and touch the\\norgan of combativeness the subject might become very violent,\\nperhaps even think that he was a prize fighter touch the organ\\nof tune and he would perhaps sing; the organ of veneration\\nand he would kneel as in prayer. The phenomena thus pro-\\nduced were used as arguments in favor of phrenology. Now", "height": "4616", "width": "2682", "jp2-path": "psychicaldevelop00ande_0193.jp2"}, "192": {"fulltext": "the author does not wish to in any way antagonize those who\\nbelieve in phrenology, but phreno-hypnotism does not prove its\\ntruth. All these phenomena may be explained upon the basis\\nof thought transference or mental suggestion. Thus if an\\noperator has a person hypnotized and places a ringer on the\\nfaculty of tune with the expectation of the subject singing, he\\nwill perhaps be successful, for the thought of singing has gone\\nto the sub-conscious mind of the subject who takes it as a sug-\\ngestion to sing. One who should be mistaken in the location\\nof the organ would be able to produce the phenomena equally\\nas well and one who does not understand the science of phren-\\nology might touch any of the organs without producing anv\\nspecial phenomena. The student will understand from what\\nhas been said that phreno-hypnotism, so-called, instead of\\nproving phrenology, is simply the result of mental suggestion.\\nCONCLUSION.\\nHypnotism is an art and science that should be understood\\nby everyone. They not only should understand it, but they\\nshould be able to practice it. A general dissemination of an\\naccurate knowledge of this science would be of inestimable\\nbenefit to the race. When every man becomes master of him-\\nself there will be no opportunities for deception there will be\\nno men in poverty while others are in affluence. A general\\ndissemination of the truths of mental science would tend to\\nmake the whole world better; the widely awakened interest in\\nthe subject of hypnotism will ultimately result in much good.\\nWhen man comes to recognize the fact that only by doing good\\nto others can he do a lasting good to himself, the race will com-\\nmence to be more happy and prosperous. Harmony will com-\\nmence to prevail and we will begin to experience the blessings\\nof universal peace.", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0194.jp2"}, "193": {"fulltext": "", "height": "4585", "width": "2682", "jp2-path": "psychicaldevelop00ande_0195.jp2"}, "194": {"fulltext": "Deacidified using the Bookkeeper process.\\nNeutralizing agent: Magnesium Oxide\\nTreatment Date: Nov. 2004\\nPreservationTechnologies\\nA WORLD LEADER IK PAPER PRESERVATION\\n1 1 1 Thomson Park Drive\\nCranberry Township, PA 1 6066\\n(724)779-2111", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0196.jp2"}, "195": {"fulltext": "", "height": "4612", "width": "2682", "jp2-path": "psychicaldevelop00ande_0197.jp2"}, "196": {"fulltext": "LIBRARY OF CONGRESS\\n013 521 935 6", "height": "4585", "width": "2587", "jp2-path": "psychicaldevelop00ande_0198.jp2"}}