THE SUBCONSCIOUS

A certain knowledge of psychology is necessary if the apprentice magician is to

make the most use of his art, but this psychological knowledge must always be "h
eld lightly." What a short time ago was termed "The New Psychology" has develope
d so swiftly that it now suffers from embarasse de richesse and the beginner fin
ds it most difficult to follow intelligently the intellectual mazes of the Freud
ian, Jungian and Adlerian Schools of Psychology, to mention only the primary sch
ools. The many schools depending upon these three, but expressing themselves fro
m differing angles, need not be mentioned here, since their general teaching is
the same.
What are the simple outlines? This question is most difficult to answer, since a
ny simplification is bound to omit points which seem to many to be of primary im
portance.
What we will here attempt is not a simplification of modern psychological theori
es, but rather a restatement in psychological terms of the magical teaching conc
erning the mind of man; or rather, to be more exact, the soul of man.
The first point to be considered is the nature of the soul, and here the magical
schools declare with one voice, that man is a Spark of the Eternal Flame, a "go
d" in the making. This is the true man, the "Indweller of Light," as the old Gno
stics termed him.
This immortal Self, for reasons which lie outside our present terms of reference
, is making contact with, and manifesting in, the material worlds of physical an
d super-physical matter.
The instrument by means of which this contact and manifestation is maintained, i
s known as the "personality," and it is indeed, as the etymology of the word sug
gests, a persona or mask through which the true self works.
So we come to the statement ascribed to the old Greek initiates "I am a child of
earth, but my Race is from the Starry Heavens."
The personality we may term "the lower self." Now the mind of man* is the point
of contact between these two aspects of himself, and we therefore find that part
of his mind is conditioned by, and linked to, his immortal Self, whilst the oth
er part is linked to, and conditioned by, his material consciousness. Now the ma
terial consciousness is largely built up through the perceptions of the material
senses and more particularly through the perceptions of the five physical sense
s. This aspect of the mind is usually referred to as "the lower" mind, and toget
her with the emotional aspect of our natures, it makes up what the Qabalists ter
m the Ruach or "Reasonable Soul." This Ruach is the instrument of the Higher Sel
f, its mask or persona, and it is here that what has sometimes been called the "
false ego" is centred. This false "I", which seems to the ordinary person to be
himself, is in reality an illusion in so far as it is thought to be the true Ego
.
* The word "man" is derived from the Sanscrit Manas which means, "the thinker."
Below the Ruach or Reasonable Soul, we come to the Nephesh or Animal Soul, and t
his can be equated psychologically with the subconscious. Perhaps the Jungian te
rm "Personal Unconscious" is a more correct term.
All the aspects of man centre in and are expressed through the Guph or physical
body, and here it must be remembered that as psycho-somatic medicine has pointed
out, there is no separate physical body, it is one aspect of the living whole,
and is in very truth the Temple of the Holy Ghost.

Now the subconsciousness is related most closely to that system of nerves known
as the "sympathetic system," and it is this sympathetic or involuntary nerve sys
tem which carries on the multitudinous activities of the physical organism the pro
cesses of digestion and elimination, the beating of the heart, the respiratory a
ction and the complex activities of the glands. All these, which now are automat
ic or subconscious activities, were at one time conscious actions. Their particu
lar form of activity has been stereotyped through aeons of evolution, and now op
erates without the aid or knowledge of the conscious self.
It is possible, however, to bring this automatic control back under conscious co
ntrol, though it is not always wise so to do. But when this is done, then it is
possible to consciously control many of the purely involuntary mechanisms of the
body, and even, under certain circumstances, to affect the purely automatic fun
ctioning which is the basic level of the physical somatic life. We have said tha
t such conscious control is not always advisable. This is true, for the clumsy p
robing of the conscious mind may easily upset the delicate mental and physical m
echanisms. It is on record that Sir Francis Galton, the pioneer in Eugenics, exp
erimented in gaining conscious control of his breathing. Having at last gained t
he power to shut off the automatic breathing impulse, and to remain without any
effort of breathing, he found to his dismay that he had somehow lost the power o
f automatic breathing, and had to spend a very anxious day and night taking each
breath consciously and with an effort of will, before the automatic function re
turned. Various yogis can be found in both East and West who can perform various
psycho-physiological tricks, such as altering the heart-beat, stopping the brea
thing, or reversing peristaltic action at will. The techniques used vary accordi
ng to the grade and status of such people, and are best left alone by the appren
tice magician. There are other ways by which he may eventually come to this phys
ical dominion over his body, and these ways are safer than the usual techniques.
But although we want neither an uncontrolled irruption of the subconscious into
the normal consciousness, nor yet a clumsy interference by the conscious mind in
to the subconscious processes, it is desirable that we shall have some reliable
method whereby we may be able to bring through into the waking consciousness the
knowledge and the energies which are all around us awaiting our efforts. We hav
e access to forces and energies beyond our normal ken, if we will but open the d
oors in the right way. Now here we come again to the saying of Bulwer-Lytton's R
osicrucian Adept, Mejnour, "Man's first initiation is in trance." This will be i
ndignantly denied by many of the so-called "positive" people. In their estimatio
n, trance is retrograde and entirely undesirable. With certain reservations we m
ay agree with this facile generalisation, but the reservations cover quite a lot
of country! In a period of over forty years of practical occult, psychic and ma
gical work one has obtained certain data on this point.
We agree that the induction of the purely involuntary negative trance state unde
r no protective conditions at all is both undesirable and psychologically danger
ous to the normal individual, though some race-types can safely practise it.
In the purely negative trance, the doors of the subconscious are thrown open and
a general jail-delivery of subconscious thoughts and energies pours out into th
e conscious self. Such an irruption can be most harmful.
But there are several degrees of trance, ranging from the passive, involuntary t
rance of pathological dissociation, through the negative, but willed trance of m
any spiritualist mediums, to the voluntary positive power of trance projection,
wherein the personality, consciously and deliberately, temporarily vacates his b
ody.
But even in the pathological trance of dissociation, there need be no danger if
it is dealt with aright, and in the cases of the other varieties of trance, the

establishment of certain protective conditions will obviate any risk. The presen
t writer has had the opportunity of observing very many people, of greatly varyi
ng types of mentality, working with the trance-state under varying conditions. S
ome of these people were definitely the worse for their experiences, but they fo
rmed a very small minority. The real trouble with the negative forms of trance i
s that they either open up the subconscious in a very haphazard and wholesale wa
y, or else they allow of the uncontrolled emergence of various psychological and
psychic pathologies which were already present but held down below the sublimin
al threshold.
Without going into the technical points involved, it may be stated that the nega
tive trance state usually involves complete unconsciousness of the physical plan
e, and as a general rule of the inner planes also. The thread of consciousness i
s broken at the point of departure, and again at the point of return. In the asc
ending degrees of trance, up to the most positive form, the thread of consciousn
ess begins to remain without a break, and in some cases a curious dual conscious
ness develops. In this dual consciousness, the psychic is more or less fully awa
re of the physical plane surroundings, whilst at the same time he is fully consc
ious and active on the Inner Planes. In this particular field an ounce of practi
ce is worth a ton of theory, and the present writer can assure his readers that
trance, per se, is not necessarily dangerous. At the same time it is true that u
nder certain conditions the voluntary or involuntary induction of trance is unde
sirable, and may even be dangerous. Under these conditions it is advisable for t
he 'prentice magician to aim at the positive end of the psychic range.
It is also to be remembered that at a certain point in his development it will b
e necessary for the flyer to be deliberately plunged into the sea. "The flyer" i
s an old alchemical term for the conscious self, and the "sea" is their name for
the Unconscious. But until the conscious self is properly integrated or knit to
gether, a premature immersion in the psychic sea of the Unconscious is not advis
able.
Short of the deeper trance conditions, however, there are distinct advantages in
a willed co-operation between the conscious and subconscious parts of our mind,
and these have been used in the magical technique. The process is one of "autohypnosis." This term in itself will, in all probability, cause some of our "ultr
a-positive" critics to frown, but let us hasten to say that this particular form
of auto-hypnosis is most carefully controlled and directed, and is at all times
fully under the dominion of the conscious will.
Having reassured the fearful, let us proceed. The principle used is that known a
s the "conditioned reflex." A typical conditioned reflex is the watering at the
mouth of a dog when it sees food. Here the reflex is physical. In the case of th
e magician, the reflex is mental and emotional. Briefly, a visual, audible or ot
her sensory symbol is passed into the subconscious mind, and this evokes a respo
nse in accordance with the type of symbol used. If this symbol is one of, or is
mentally associated with, one or other of the archetypal images in the depths of
the Unconscious, then the response may be very strong, and care has to be taken
to see that the up-welling energies evoked by the symbol are run into safe chan
nels. If the magician is working with the Qabalistic glyph of the Tree of Life,
then he will be working with such channels already provided.
In order to pass a symbol into the subconsciousness in such a way as to be able
to evoke any particular response, it is first necessary to "sensitise" the subco
nscious, or raise its level nearer to the waking consciousness. This willed emer
gence, or outcropping, of the subconscious is imperative; unless it is done, the
symbol does not "take," i.e. evoke an immediate response, and this is one of th
e primary keys of art magic. It is to be noted that the passing of the symbol in
to the subconscious must be an effortless act, to use an Irishism. Beyond the im
mediate clear-cut conscious "intention" to transmit the symbol, no further effor

t is required. Indeed any such further effort will frustrate the purpose in hand
. A very good simile is that of the electric light switch. It requires only a sm
all momentary physical exertion to press down the switch and so produce light. N
o matter how long we keep our finger pressed on the switch, we shall obtain no m
ore light, neither will it be put out if we remove our finger entirely. Indeed,
our undue pressure on the switch may cause it to be put out of action, and so pr
oduce just what we were trying to prevent.
So it is with magical work. But before the symbols can be the starting points of
conditioned reflexes, it is necessary that the required conscious mental effort
must have been used with them, and this is done through the training exercises
which are to be found in all magical schools. The symbols must be built up by th
e image-building power of the mind, as described in the section of this book dev
oted to "Visualisation and Audition."
Then conscious meditation must be made upon the spiritual, mental and emotional
aspects of the symbol, together with the energies connected with it. Here the Ta
bles of Correspondences used in the qabalistic method prove their value. When su
fficient work has been done with the conscious mind, the student learns how to p
ass the symbol through to the open and sensitised subconsciousness.
The process is similar to that of learning to play the violin. The musical symbo
ls on the score are mentally interpreted as musical sounds, and the appropriate
string of the violin is "stopped" with the finger to produce the note required.
Now the correct point to "stop" the string is acquired by the subconscious refle
x, but for a long time the movement of the fingers must be consciously brought a
bout, until the mental, emotional and physical reflexes have been properly "cond
itioned." Then we speak of automatic habit. It is fairly evident that any attemp
t to short-circuit this necessary conditioning work is doomed to failure, yet th
e writer has met many who did try to evade it in magical work. However, the read
er may be assured that although the use of certain short-cuts may provide some s
pasmodic magical activity, such activity will be unregulated and out of consciou
s control.
Let us briefly recapitulate. Within the depths of the personal and collective Un
conscious in each one of us lie the powers and energies which we essay to evoke
into appearance in our conscious self in order to effect those "changes in consc
iousness" which, by our definition of magic, are our declared aim.
In order to do this, we employ the device of the "conditioned reflex," by passin
g certain symbols into the sensitised subconscious in such a way as to evoke the
required forces into the waking self.
Since the personal subconsciousness is very
ual and other sensory symbols in preference
ain "Words of Power" are used not for their
tion, and the conditioned images which have

largely a pictorial type, we use vis

to audible images, i.e. words. (Cert
literal meaning, but for their vibra
been built around them.)

The means whereby the subconsciousness is sensitised or brought nearer to the th

reshold of the waking self is the technical auto-hypnotic device known as the us
e of the "Flashing Colours." This is used in conjunction with the colour scales
and correspondences on the Tree of Life.

LESSON THIRTY-FIVE - FOODS THAT ARE MAGNETIC

EVERYTHrNG THAT IS CALLED FOOD appears in one way or another and in one place or
another in the experiences of humanity; but it may surprise most readers to kno
w that a majority of the things eaten are not only not food but that they furnis
h the soil that invites disease, and more than this they furnish repellant condi
tions that cause people to lose their best friends at times and to lessen their
influence in every walk in life. When man came on earth he had no one to tell hi
m what to eat and what not to eat; nor had he the experience of his predecessors
in testing out the value or danger contained in the things that were found grow
ing about him. He had to try them for himself. If ho survived, they might be saf
e. If he died, some one of his family might have learned why. If he lived and su
ffered, he might have guessed what hurt him. It took time to learn all about foo
ds, and the time has not yet expired. In the next lesson you will see what has y
et to be learned in this line of experience.
In the preceding lesson you will find the great truths that arise concerning foo
d selection; and the damage that is done to health, influence and life by the us
e of improper foods; and we advise you to re-read that lesson as you have the bo
ok open close to it now. It tells you vital things of the greatest importance. I
n the present lesson we intend to furnish a list of the foods that are proper, a
nd that establish magnetic health, at the same time overcoming the extremely dis
agreeable conditions that may make a person repellant instead of attractive.
The following list contains foods from which you may select what you prefer. It
is not necessary to use them all or even a halfor a third of them if you do not
care for them. What will appeal to one person will not bo liked by another. The
list is large enough to admit of selection and choice. Some persons use but few
things in their dietary; we do not expect any one personto use all we hereby men
tion.
THE MAGNETIC FOODS
1. Almonds as a nutritious dessert; and Almond Coffee. This is the king of nuts,
and the best of all nut-foods. It is rich in several of the special elements th
at are difficult to find in other foods. But almonds are never beneficial unless
they are chewed into a fine meal; or else so ground before being eaten. Avoid t
he meat of peach pits, which is a poison. The habit of chewing roasted and salte
d almonds after a meal is the best of all aids to digestion, the making of pure
blood, and the bringing of a fine complexion into the face and clear vision to t
he eyes; providing other Proper Foods are eaten at the meal. No other nut can ap
proach the almond in these qualities.
Almond Coffee is used in place of the ordinary coffee. It is made from almonds t
hat have been roasted to a dark brown, then ground in a coffee mill such as is f
ound in all homes, After grinding, they should be pounded in a mortar or on a bo
ard into a fine meal. They are taken in a cup of hot milk. The heating of milk p
asteurizes it, and if it is allowed to get cold it loses its vitamins; for which
reason pasteurized milk is not beneficial compared with raw milk. Re-heating pa
steurized milk will not restore the vitamins. But heating raw milk to any temper
ature and using it while hot or very warm, will not lose these qualities. Theref
ore in almond coffee, raw milk should be heated as hot as coffee usually is when
served, and enough of the almond meal put in it as may suit the taste of the pe
rson. It should be well stirred not only when put in the milk, but re-stirred in
drinking it, so that the meal may be thoroughly mixed with the milk. It is a de
liciously nourishing drink with no bad qualities, and plenty of good ones.
2. Apples. These should be sweet or mild, and should be perfectly mellow before co
oking. They are best baked and eaten with cream or milk, and sweetened if desire
d. Apples should not be eaten on an empty stomach, and are best as a dessert.

3. Arrowroot well cooked. A side dish only,

4. Artichoke. A vegetable of light nutrition.
5. Asparagus. This is an ideal vegetable either in season or canned.
6. Barley. This is best used in the small form, called pearl barley, and is most r
eadily suited as one of the ingredients of soups or stews.
7. Beef. This meat if desired is the most nutritious of all foods of the animal ki
ngdom. It should be cooked slightly underdone; and is to be preferred roasted. T
ough beef is not very beneficial. Steer meat is, of course, the best of all. Bee
f broth, beef juice, and raw scraped beef spread on hot toast and well salted, m
ake good foods.
8. Beets. These should be young. The variety known as Detroit Red is much the best
. They can be bought by the bushel in summer at almost any vegetable market, and
the smaller sizes lower in price and make better food. If so bought or raised i
n the home garden they should be canned for winter and eaten freely.
9. Bread that is not new. All hot white flour products are hurtful, and so is fr
esh bread.
10. Buckwheat is slightly nutritious in the form of a pudding. In fried cakes it
is injurious.
11. Buttermilk. This is a medical food, which means that it is not only nutritious
but has a decidedly curative value. It makes new blood quickly and helps to rep
air diseased organs. But it is a mistake to drink it. The best way is to sip it
slowly alternating with other foods.
12. Buttered Toast. Old bread should be toasted and when hot should be buttered, a
nd eaten before it gets cold.
13. Cake. If plain and not rich, any cake may be eaten at any meal.
14. Capon.
15. Carrots.
16. Celery. This may be eaten raw with salt, or cooked in any form. It also is use
d raw in salads. As a puree it makes a valuable evening first course.
17. Cherries. These should be perfectly ripe, mellow and sweet Avoid the small one
s that are colored red with coal tar dyes.
18. Chestnuts cut partly open and boiled or roasted.
19. Chicken.
20. Chicken Broth.
21. Carp.
22. Clear Soup, or bouillon.
23. Cocoa, if pure; or cocoa shells.
24. Codfish, fresh. Avoid all other forms of this article. 25. Corn, green in se
ason or canned. 26. Corn Meal.

27. Corn Starch.

28. Crackers of the bready kind.
29. Cream.
30. Cream Cheese if made at home.
31. Dates. These are the most valuable of all the food-fruits. They can be eaten i
n any form; but cut up in milk they are very beneficial as a part or all of a br
eakfast.
32. Double-baked Bread; meaning old bread that has been sliced and again baked i
n an oven, and laid away for use. Broken in milk, or toasted and buttered, it is
wholesome.
33. Eggs. These may be taken raw or lightly cooked, or boiled two hours, and eaten
with butter and salt. If not boiled two hours, they should be merely made hot i
n the water, or what is called soft-boiled. The two hours of cooking alters thei
r character and renders them digestible and highly nutritious. Never eat them fr
ied.
34. Figs.
35. Flour from whole wheat. Remove the coarse bran by a sieve; and use three tim
es as much yeast if bread is to be made, as for white flour. It is best served a
s a boiled pudding or mush.
36. Haddock, fresh.
37. Halibut, fresh.
38. Herring, fresh.
39. Hominy. This should be long cooked. It 1b a better food than white flour which
causes constipation.
40. Junket; a light food for weak stomachs.
41. Lamb; if young and not cooked to a hard, dry mass.
42. Lentils.
43. Lettuce. This exceedingly valuable vegetable may be eaten raw, and in this sta
te it may be made a part of a salad Or it may be cooked, and in a puree makes a
splendid first course for an evening meal.
44. Macaroni, or spaghetti, or the like.
45. Mackerel, fresh.
46. Milk. The best form is in the raw state when handled cleanly. Pasteurizing tak
es away much of its value. Certified raw milk is merely a notice to the public t
hat unclean farmers and milkers have been watched some of the time. Pasteurized
milk is notice that dirty milk, or possibly dirty milk, has been cooked to cover
up the dangers coming from dirty milking. Ah milk is the basic food of all peop
les of all times and ages, a public official should be appointed in each communi
ty to see that this, the most vital need of life, should be made safe and avoid
an excess of cost for cleanliness that takes more money out of the people than t

he Federal Income Taxes; all under the pretence of safety for which the vendors
must be bribed.
It should be understood that pasteurizing does no harm if the heat can be retain
ed, or the milk when hot sealed up in canning jars. But when it becomes cold in
the air the vitamins are lost. If you heat raw milk remember to use it before it
gets cold, either at the table, or mix it in some ingredient like a pudding, wh
ich will prevent loss of vitamins.
47. Milk Toast. Or cream toast.
48. Moss, Irish, Iceland or any sea moss. It is a light food.
49. Oatmeal. This should be cooked three hours, or better still all night in a tir
eless cooker.
50. Olives; not when ripe.
51. Onions. These should be eaten boiled, never raw or fried.
52. Oysters; always cooked, preferably in stew, or fancy roast, or steamed, or s
calloped; never raw, nor fried.
53. Parsnips.
54. Peas. These are good food in season, and also canned.
55. Pigeon, young.
56. Potatoes, white. Sweet potatoes and yams are not good food. The best way to pr
epare white potatoes is to bake them; next to boil them. They are good scalloped
, or sliced and cooked in a pan with milk. Avoid fried potatoes. Saratoga chips
have caused many deaths from indigestion. Very new white potatoes areindigestibl
e, as their starch cells have not been developed.
Old waxy potatoes are injurious, as are those with green on skin.
57. Raisins. Use the seeded kind in preference to the seedless; and avoid dried cu
rrants. Seeded raisins are very nutritious.
58. Rice. Get the unpolished kind which is for sale everywhere.
59. Rye.
60. Sago.
61. Salsify.
62. Sole. Or any good fresh fish.
63. Spinach in milk, cream or butter dressing.
64. Squash, or pumpkin.
65. Sweets. White or brown sugar is essential to the health, Maple sugar is not so
good, but may be used. Honey is the best of all sweets. Molasses is very useful
and very nutritious, besides containing valuable salts, which are also in brown
sugar. The juice of cornstalks will not digest, but passes through the system u
naltered. Bought candies are not always safe, and must be excluded from this lis
t.

66. Tapioca.
67. Tomatoes. These contain malic acid, citric acid, and some of them a small amou
nt of oxalic acid. But if used sparingly, as in purees, they may not do harm to
a system that is not afflicted with rheumatism, neuralgia, neuritis, or headache
s.
68. Trout.
69. Turbot, or any good fresh fish.
70. Tuekey, if not too expensive.
71. Veal. This meat is a poison to some persons, due to its being too young. From
a calf six months old, it is safe; and the older the calf the better is this mea
t as a source of nutrition.
72. Vegetables. These may include almost everything that is raised, if not cooked
by frying. Lettuce and spinach lead in value as food and for vitamins. Cabbage,
turnips, parsnips, carrots, celery, beets, green peas fresh or canned, green bea
ns fresh or canned, limas, string beans, and others are good food. But avoid rad
ishes and cucumbers, as both set up intestinal indigestion and poisoning; and ho
ld a large mortality list.
73. Vermicelli.

Chapter XVI - The Positive Aura

Now that you have mastered the technique of the mechanism of the direct flash, you
are ready to proceed to the actual demonstration and contact with the general p
ublic. But, before taking up that phase of the subject, I think it well to ask y
ou to consider the matter of the creation and maintenance of the positive aura.
I have purposely postponed the consideration of this phase of the subject, until
we reached this particular point in the instruction, because, in order to prope
rly create and maintain the positive aura, it is necessary that one understands
the mechanism and technique of the direct flash, for he will need to manifest the
same power in the case of the positive aura. But, now that you have mastered the
technique or mechanism of the direct flash, you are ready to receive the instruct
ion regarding the positive aura, and we may as well proceed to consider it at th
is very point.
I have already given you instructions regarding the cultivation of a desirable p
ersonal atmosphere, or aura, and need not repeat here what I have already said e
lsewhere. But, a moment s consideration will show you that there will arise certain
conditions or occasions in which you will find it very desirable to be able to i
nfluence a number of persons en masse
the crowd as a whole rather than to send the
rect flash to each of the individuals separately.
Of course, the crowd will be influenced by your general personal atmosphere, but
you now need something more positive, and more to the point. And the positive au
ra is what you must acquire to satisfy this requirement.
The positive aura is simply the general personal atmosphere, but directly and po
sitively charged by a concentrated effort of the will
the same effort, in fact, as

that made in the case of the

direct flash.

Let me illustrate the positive aura by means of several stories from real life
xperiences of several students of mine. These personal experiences will give you
a better idea of just what is needed than would pages of general instruction on
the subject. The little stories are not fiction, remember, but are taken from li
fe, and are bits of human documents from the lives of real people, all of which h
ave come under my personal observation and consideration.
Several years ago, in Paris, I had a student whose real strength of character wa
s marred by her abnormal self-consciousness, shyness, timidity, and sensitivenes
s in fact; in the word sensitiveness you have the keynote of this young woman
ity. She was a young artist of far more than the average talent, and her charm o
f manner rendered her company sought after by a large circle of friends.

the e

s perso

This lady complained to me that she suffered from the actual rudeness, nay, and
almost positive brutality, of the crowds of persons thronging the busy streets o
f some of the principal thoroughfares of Paris. She complained that she was jost
led here and there, and pushed rudely aside by the passing throng. Moreover, she
was treated rudely in the shops, the superficial veneer of politeness of the av
erage Parisian shop-clerk scarcely concealing the underlying contempt and veiled
sneer of these cheap satellites of the ubiquitous shopkeepers of this charming city
.
My first thought was that the young woman had worked herself up into a state of
imaginary wrongs, the result of her highly sensitive organism and shrinking disp
osition in short, I thought that she was suffering from a state of morbid self-con
sciousness, with its frequent accompaniment of imaginary persecution, etc. So I
determined to test out the matter, and ascertain for myself just how much truth
was in the case.
Making a slight change in my personal appearance, by means of a simple disguise
once taught me by another of my students, a celebrated detective of Paris, I fol
lowed the young lady for several hours when she was on a shopping expedition. Mu
ch to my surprise, and, I may add, much to my indignation, I found that all that
she had told me was correct. I could scarcely control myself at times, and more
than once felt like chastising some rude fellow with my cane, so brutal was the
conduct of certain individuals calling themselves men.
There is a certain class of Parisian men, well dressed and with a veneer of poli
sh, but boors and cures at heart. These men seem to take a special delight in jo
stling young women, almost pushing them off the sidewalks, at times, and in othe
r ways earning a good caning at the hands of real gentlemen. Well, these curs se
emed attracted to this sweet young girl, just as flies are drawn tot a bit of su
gar. They exceeded themselves in their display of rudeness and cowardly insolenc
e, and all the while the girl was free from any outward appearance that would at
tract such curs naturally. I saw at once that there was some inner cause operati
ng.
Moreover, I noticed that the young woman was also pushed aside rudely by hurryin
g businesspersons, who never glanced in her direction, but who thrust her aside
as if she were an inanimate thing instead of a person. Again I found an inner ca
use. In the same way I found that she was treated exactly in the way she had com
plained of in the shops, by the clerks and shop-men, although she was a liberal
customer, easily suited, and giving but little trouble. Here again, the inner tr
ouble was apparent. I went home and carefully diagnosed the case, and laid down
a course or treatment.
I sent for the young woman and told her that her trouble was a case of ingrown sens
itiveness, and overgrown modesty
in short, that she had surrounded herself with an

aura of self-depreciation and morbid sensitiveness. This aura practically invite

d persons to pick on her, to crowd her to the wall, to push her in the gutter, and
to generally slight, snub and covertly insult her in the shops.

CHAPTER SIX

The Feminine Daf

We have thus far learned something of the nature of the daf who has a helpless h
abit of seeing things the wrong way.
The mind seems warped and fixed in its deformity, just as a man may be bent with
age and be fixed in that abnormal position or shape.
The distinction between the daf and the person who deliberstely make useof the r
everse side of a fact for a definite purpose may be seen at a glance. The man or
woman who lies as a matter of habit is a daf-the mind is mis-shapen. The one wh
o lies to get gain or secure an advantage, and who does this wrong only at inter
vals is using the mind "one deep," and is therefore guilty of animal cunning.
The full-breed daf is not so often found as the cross-breed which is made of the
daf and of animal cunning. Most people who are one of these are both. Yet this
is not always true.
Some persons are honest because, as we have said, they are too stupid to be othe
rwise; they would give a true answer to a kidsapper who came to steal their chil
dren, and who asked if the little ones were in the house or not; rather than lie
, the dafs would tell the truth.
Truth is a relative term. It is the picture of a condition that has existed, or
does exist. It is a photograph of things as they look on their face and with the
ir face value assumed.
When that face value is a wrong one, when the reverse side of the fact is the tr
ue side and the true value of the fact, the photograph is wrong. As it cannot sh
ow the other side of the thing it pictures, it cannot do justice. What is then c
alled the truth is an abnormal representation of the bad side of the thing. It i
s a crime at time to tell the truth.
As an example of this law, let us look at following case which is but one of man
y thousands that bear upon the principle involved. A man had a child whom he lov
ed more than his own life, but, as he thought, less than his own soul. A band of
kidnappers were seeking the child because it was the probable heir to a large f
ortune, their plan being to kill the intervening heir, who was an old man, so th
at the child would inherit the property. Then they proposed to hold the child fo
r a ransom. These men came masked to the house late in the evening. Advance word
of the approach of the band had reached the ears of the father of the child, an
d he sent it and his wife to hide in the house of a neighbor a mile away. The ma
n had the reputation of being honest, so much that his word was as good as his b
ond, and all that. It seems that these men knew of this trait of character and s
ought to take advantage of it. They knew that torturing him would only cause him
to close all speech and say nothing. They searched the house, and left no place
unvisited, but the child could not be found. "Is it in here ?" they demanded. "

No," he said.
"Is it at the home of Mr. -" naming a farmer not far away.
"No." Here he had made the mistake that led him into the trouble, for they now p
roposed to ask him if the child had gone to the house of each and every farmer i
n the township. This showed that the men were familiar with the locality. He saw
the blunder that he made by answering at all, and he knew that, when they asked
if the child was at the place where he had sent it, his silence then would mean
an affirmative reply. It so happened that they did mention that place, and the
man promptly said "No," which was a lie as far as the phraseology was concerned.
A moment later, when they mentioned the name of a farmer who lived far off in t
he opposite direction he became silent. They saw the point. He was a man whose w
ord was as good as his bond, and he could not tell a lie; they knew they had the
truth in the form of his silence; and, with the cunning born of the kind of bra
in that animals give to humanity, they put spurs to their horses and went off mi
les away from where the child was; one of the men being stationed a few rods awa
y to watch the farmer to see that he did not go by some other route to the same
house and give the alarm.
The father, feeling sure that he would be watched, but yet knowing the necessity
of quick action, crawled out of the house along the hedge and trough the grass
until he had got some distance away; when he hurried to the nearest neighbor in
that direction, told him what had happened; got his horse ready, and soon had fi
fty families armed and on the trail. By some very good amateur detective work, w
hich, by the way, is often the best, the posse captured all the band and they ar
c at this day in the penitentiary.Yet, for that lie, that father suffered tormen
ts in his soul. He prayed for forgiveness,and does not know to this day, and wil
l not know unless he gets this law in his. head, that the statement he made to t
he criminals was the truth; and had he told them where his child was he would ha
ve told a lie and have committed a crime that would have placed him on a level w
ith the kidnappers themselves. Word are of: very little importance when they lea
d to wrongs. The telling where the child was would have placed its life in jeopa
rdy, and possibly have driven the mother insane, and had the father told the whe
reabouts to the band of robbers, he would have been a daf of the first order. He
was in reality a daf to allow his conscience to prick him for the reverse state
ment he made.
The child was at a certain house. The criminals asked if it was there. The fathe
r said "No." He could even have said "The child is not there I will swear that i
t is not." And he could have made that oath as sacred as he chose; it would be n
o more sacred than the spirit, in which it was uttered. Any deception, and devic
e, and sacrilege that he chose to make to save the life of the child and the min
d of the mother was justifiable. It was playing "two deep"for an honest end.
Nature gives this power of thinking "two deep" to animals through instinct. The
bird that flies in a direction opposite to that of her nest , and who thereby sa
ves the little ones from the gun of the hunter, is not only obeying the instinct
s of mother love, but is doing more, she knows no better; she asks no questions
as to why such an impulse was put into her breast; but she obeys the dictates of
the Divine law to fight for the offspring. Between that beginning which is lost
in the vale of the long past, and that ending which no mind can trace in the wi
ndings of the future, there is a chain that serves to connect the two mysteries,
and that chain is mother love, for it holds the offspring in safety and thus ma
intains an unbroken line of descent. There is no lie so base, and no crime so lo
w that the parent is not justified in using it to save the child. Even the fathe
r has some of the love for his child reflected back from the mother through the
heart of the little one, and he will fight with any weapon that serves the purpo
se to protect the treasure that God has lent him.

While this is an extreme case, it helps us to see that the truth is not in the w
ords used but in their effect.
Put this law away in your mind and keep it ready to use: The truth is not in wor
ds but in their effect.
Moralists will argue that it is a bad book that teaches the value of the lie. We
do not teach our students to lie; we teach them to tell the truth. The father t
old the truth when he said that his child was not where it was, for the truth wa
s not in the words but in their effect. What was their effect ? To save the life
of the dear one; to cause this band of criminals to be captured, and thus to sa
ve other fathers and mothers from their operations. That was the effect. If the
effect was the best under all circumstances, then the words that produced that e
ffect were the truth.
Suppose now that this father had been a full fledged daf, and had told the gang
where this child actually was. What then ? Come with us to the home of that fath
er, left desolate because of the absence of the tender child. Think what treatme
nt the child was receiving, of its anguish, of its cries for its mother, of its
lack of good food and of comfort, of its mysterious hiding place and of the doub
ts of the father as to what was happening to it, and of the determination of the
gang to kill it if they could not get the ransom they demanded. Then get down t
o the floor by the side of the couch on which that mother lies moaning, and take
one look up into her face. One look will be enough. The heart torn from its roo
ts by the severest blow that can ever come to a mother is pictured in the horrib
ly rent features as she prays and hopes and moans in her agony of soul.
What was the cause of this scene? The lie told by the father when he said that h
is child was where it was, for the truth is not in words but in their effect. Th
ank God! he did not tell that lie, and the criminals are safe behind the bars.
A prayer is measured by the spirit in which it is uttered, not by the words it e
mploys.
We teach the effect of w6rds. When we teach the law that truth should be the goa
l of all that is uttered, we are not advocating falsehood ; and any moralist who
says we are is a daf. That is all.
Strangedoctrines, you say. Do not be a daf. Above everything, nomatter what, els
e you are, do not be a daf.
Another strange doctrine is at hand, and that is the law of the feminine daf. We
wish that we might be excused from what we are about to say, but we are followi
ng the dictates of a higher command, and our purpose is to correct some of the w
rongs of today,and so we will say a few words on the feminine daf.
A female, physiologically speaking, is a woman; by this we mean in the human fam
ily. In the brute creation, and in all parts of the animal kingdom, the female i
s the bearer of the offspring.
We are not now referring altogether to the female as a woman, but to the feminin
e mind as that which is characterized by qualities that pertain for the most par
t to the sex of the woman, but that can be found at times in the opposite sex. S
omemen have feminine minds; a fact that is well known and is generally admitted.
Some men have no whiskers. Some women have masculine minds, as certain husbands
have foundout to their delight or sorrow, as the ease may be. Some women have w
hiskers.
Some feminine minds are dafs, just as some masculine minds are dafs. Some women
can tell a falsehood just as well as most men.

Women as a rule are not given to lying unless they are born with animal cunning,
or else are dafs. In the latter case the femininedaf is the woman, and occasion
ally the man with the feminine mind, who sees things that are not so and see the
m mostof the time. This has no reference to the study of the drinkinghabit; the
things seen are born in the mind and become honestfacts, at least to the mind th
at gives them birth.
Woman is a birth-giving personage and hence the mind that givesbirth to things t
hat are not so is called a feminine daf.
We are thankful that this class of people is not numerous, not more than one wom
an in every ten being addicted to the habit, and then only under stress of the i
nfluence that impelled the birth.
The usual father of this kind of offspring is the desire for revenge. This pecul
iar bent or warp of mind hunts for the surest thing that will bring revenge for
some injury, generally fancied. There are certain matters that are more potent t
han others in this searching for retaliation, and these matters come before the
mind, and at length the particular one that seems the best suited to the purpose
is selected and dwelt upon. The brain invites it in, and there it makes the sam
e kind of a mental picture that the fact itself would have made had there been a
n actual occurrence instead of a fancied one.
Thus, if a woman wishes to claim that another woman told her a certain thing, wh
en in fact the woman had not spoken to her at all, the former will think that sh
e may tell her that thing, then she will think that she probably will tell her,
then that she has told her; and this matter is thought of with an intensity that
soon makes it real.
When a fact actually comes before the mind, all it can do is to leave a mental p
icture of itself there; and that is all that an imagined one can do. The fancy i
s just as real after a while to the mind as the fact itself. Many persons do not
know whether they dreamed a certain thing or really lived it. Many others do no
t know whether they heard a certain thing or only thought it into existence. In
either case the picture on the mind and memory is just the same.
Some lawyers who have a greater desire to win their cases than to see justice do
ne, take advantage of this law of the mind and talk to their witnesses in privat
e for the purpose of getting their minds muddled and then modified. If the witne
sses for the plaintiff are thus coached, they may be made to change their testim
ony in the most vital parts and never know that they have done so. ''What did th
e defendant say to the plaintiff in the chief conversation on this matter?" is t
he form of question which may be put to the witness in the lawyer's office some
weeks prior to the trial. The witness remembers quite well; but does not remembe
r enough. There must be an additional fact sustained in order to win the case. T
he plaintiff himself is willing to stretch his own testimony enough to include t
hat; or, if he is not willing, his attorney will talk so much to him of the addi
tional matter that it grows in time into his head and cannot be separated from w
hatwas actually said. The witness by hearing the lawyer and the plaintiff mentio
n this additional fact soon comes to incorporate it into his memory of the conve
rsation, and any witness on earthwill do this if he does not suspect that he is
being coached, It is not a question of honesty, but one of mental picture. It is
a well known law that if you think much of a fact the fact becomesreal to you.
If you think that it might have occurred, and keepon thinking of it in that way,
after a while you cannot tell whether it did occur or not.
Three men of undoubted veracity and conservatism in their methods of talking wer
e present at a conversation in which the defendant in a coming trial had made ce
rtain admissions; but the actual admissions were not strong enough. These three

men each wrote out what they had heard and each handed in their copy to the atto
rney for the plaintiff. The accounts did not agree.
Eachinsisted on being correct, but each had full faith in the integrity of the o
thers. They said that it was another illustration of the fact that honest men do
not see and hear things alike. When witnesses in a case are all agreed to the p
recise facts you may rest. assured that they have been coached or are not tellin
g the facts. They are not honest witnesses. You, who may some day sit on juries,
should remember this.
These three men did not know what to do, and so they let the statements remain a
s they had given them, despite the fact that they were conflicting. The attorney
for the plaintiff then had an interview with them all together, and he told the
m what the defendant actually had said; but he insisted that they stick to their
versions. "I think the jury will have more faith in what you say if you do not
get it all alike as if it had been printed and handed to you to memorize. So kee
p your own versions of the conversation. " By this method he disarmed their susp
icions and then, as if he had dropped the subject, took up the vital issues in t
he case and went over them, but in such a way as to bring in what he wished inco
rporated in the statements made by the three honest men. He reviewed the same fa
cts with his client in the hearing of these three men. The client had incorporat
ed a particular matterthat was very important, and that had not been mentioned a
t all by the defendant. It was this special matter that the attorney had drilled
before into the mind of the plaintiff, and which the latter now believed to be
true, as be had heard it so much from the lawyer that he could no longer separat
e what, had been said from what the attorney had added.
Hearing this new matter added, and not suspecting that it had been created in th
e brain of the attorney, the three honest witnesses got the same idea also in th
eir heads. At another interview the attorney, seeing that they were grasping the
new matter, tore up their written statements in their presence, saying that the
real facts were now coming back to their memories; and before the trial occurre
d these men, who wished to tell nothing but the truth and whose word was everywh
ere respected, were ready to swear to many matters that they never heard, includ
ing the additional matter that was of the most vital importance. They did so swe
ar, and the defendant knew that they lied; but the men themselves had no intenti
on of falsifying, and thought they were telling the truth.
To accomplish so much with men of such standing is a serious matter. It shows ho
w the rights of honest clients may be stolen by the mental magnetism of a lawyer
who uses the power for bad ends; for it is true that you may accomplish good an
d bad with any gift. The same voice may sing the exquisite songs of love at home
and in church, or may use its sweetness to lure men into saloons or brothels.
Mental magnetism is able to take the brain of another man or woman and use it. O
ne person may actually occupy the mind of another.
There is in every locality one or more lawyers who are able to do just what we h
ave described; that is, take honest men, conceal from them by the utmost artific
e the purpose in hand, then have them go over a certain matter and hear addition
s made to it with such skill as not to challenge denial; and, after a lapse of t
ime when other things have interested them, these honest men will not be able to
separate what is the fact from what has been added to it. We have seen this don
e time and time again. The ease with which it can be done is amazing; and here w
e are in this world dependant on what our neighbors say of us in and out of cour
t, and human memory is most fallible. Property nay, even life itself, has been swo
rn away by men and women who had no intention of doing wrong.
You can do this very thing; that is, you can take any person, honest or otherwis
e, and shift what that person actually knows to what is no known, and the mind o

f the person will soon be unable to separate what was the original fact from wha
t has been added.
This is not hypnotism.
It is not suggestion, and has not the slightest resemblance to it.
This is not personal magnetism. We have known persons to accomplishthis change o
f mind with no magnetism whatever.
We know what has been done, and have many reasons for knowing the facts. For two
years we were most confidentially allied with the leading trial lawyer in a gre
at city, and by some he was claimed to have been the most successful jury lawyer
in America since the days of Choate and Webster. We knew him not only personall
y but very intimately. We have gone over the preparation of eases with him, and
in his presence have noted the mannerin which he sifted the testimony of his own
witnesses in his office especially when the case was a great one. He had a grea
t hobby for wanting witnesses on his side who stood well in the community ; and
he would get them in, even if for but a trifling matter or for irrelevant testim
ony, knowing that the court would deprive them of the right of testifying. The m
oral effect of having such men on his side of the case was of benefit to him.
This great lawyer, whose fame was international and even worldwide, took no case
s except those that were of the highest importance. He met all his witnesses man
y times; not half a dozen times but ten to thirty times; and he had them come wh
en he did not see them, as he sent his associate to go over the testimony with t
hem. Yet he was present many times himself. He cautioned the witnesses to tell t
he truth, saying that if they told untruthsthey would be caught in court by the
acute men who would oppose him. One evening he reviewed the previous statements
of the chief witness, a man of the highest standing in the city and one who was
regarded as honesty itself. In this review he added many things that the witness
had not stated, but one was of very vital importance, and the lawyer got it in
the mind of the witness in a number of ways, until the witness was totally unabl
e to separate that statement, from the original. He asked to see his first state
ment and the lawyer at once handed him a copy of a stenographic report, the repo
rt having been doctored by the lawyer or some one in the meantime. We were not t
hen out of the teens and did not. realize what was going on until a long time af
terward; but we well recall hundreds of instances in which this great lawyer so
muddled his witnesses in these reviews that they were glad to have their brains
clarified by the lawyer's original notes, which were made to suit what he wanted
them to state. Even the original notes were not required, for any constant repe
tition of the real facts in connection with added matter will soon cause the hon
est and the acute mind to absorb it and to think it the truth.
This is one use of mental magnetism, and a bad use it is.
Amazed at the ease and skill with which the lawyer had made testimony to order,
we went forth into the world resolved to ascertain if others could do the same t
hing. We did not tell the facts as coming from the office of the lawyer to whom
we have referred, but we said to a friendly attorney who was honorable and who w
ould not stoop to any use of a power, even if it would win cases for him: "We ha
ve evidence that cases are won in court by using honest witnesses for dishonest
purposes. Will you help make a test of this?" Then we recited the process. It se
emed novel to him. He said, "I will select two men who are my witnesses in a cas
e that will come to trial in six months. I have their statements in writing sign
ed by them. I will make a typewritten copy in which I will add a fact that I wan
t there, but that cannot honorably get there, for it would be a lie as far as th
ese men are concerned. I believe it is a fact, however, but that they do not kno
w of it and cannot therefore testify to it." Later on this lawyer met these two
men very often by appointment, and he went over their statements again and again

, always getting a little of the fact in, and they would correct him. He then sa
id that the fact belonged in but that he believed that they were not the witness
es who knew of it, although it was possible that they might have known of it, et
c., etc. The men at first became muddled, then they were half inclined to repeat
the additional fact because they had heard it so much of late, and at last they
added it without being helped. This honest lawyer wrote to us: "By George! this
is awful! To think that the human mind is so easily misled! What are we coming
to? I am sick of the law if it can be used as a tool of oppression." But it is n
ot in the law that this is most used. It is employed in business and in social m
atters and in the various professions, and in crime as well as in the better wal
ks of life.
What we say is that the mind knows a thing by reason of mental picture! that hav
e been stamped upon it by the fact or by the review of the fact. If A. tells you
that he saw B. and that B. had on certain clothes, you can ask A. to remember w
hat B. had on, so as to tell the fact to another; then you can review these deta
ils, adding other articles and substituting, until you can get B. reclother in A
.'s mind and not a vestige of the original apparel will be left. We have seen th
is experiment made many times, not only in regard to dress, but in all sorts of
descriptions. Pictures shift their detail under the skill of an artist. Sometime
s this power may be used to advantage and for good ends, as when certain truths
are inserted in the minds of those who hate to hear good advice.
The greater uses of this power are likely to prove weapons of mighty strength fo
r evil or for good; but it is in the lesser and meaner uses that we find the daf
s to which we refer in the present The feminine mind is peculiarly inclined towa
rd the creation of fancied facts.
We do not charge it with actual present dishonesty; and we refer not to the whol
e feminine mind, but to that small proportion ofabout one in ten which we have m
entioned. Its creative fancies have wrought sad havoc in countless lives.
Now a daf mind is one wherein there seems to be an element of stupidity for whic
h the individual is largely responsible at the time.
It seems to be something that has come and grown gradually and thus made itself
a fixture, at least for a while. There is no release from criminal responsibilit
y, for there was a beginning when the mind could have averted the stupidity, exc
ept in cases where nature has warped the brain beyond cure.
If a person is really a daf liar through a warped mind, the public are always pr
otected by the ease with which that condition may be discovered by those who hav
e ordinary knowledge of human The honest man who is made; to testify to matters
of which he has no knowledge is temporarily irresponsible, for he does not knowh
ow to separate the genuine from the false in his mental pictures, and each have
the same depth in the brain; but there was a time when he might have done so had
he not been taken off his guard; and, if the law can prove that he does testify
falsely, he may be prosecuted for perjury.
This condition of seeing a false mental picture and believing it to be real, is
called the feminine daf, because that kind of mind gives birth to it most readil
y.
According to the experience of trial judges who have observed this phase of huma
n nature, there are about ten women to every man who see these mental pictures a
nd who are honest in their belief that they are genuine. The man is either the r
are individual of unsullied integrity, or else the common warped mind that is ea
sily laid bare under ordinarily skillful cross-examination.
But the woman is as often of the honest mind as the man is of the warped mind. S

he comes from every grade of the social scale; as often from the ranks of the ri
ch and influential as from others. When she has thought long and often enough on
a certain state of facts she is sure of them. Nothing could shake her belief in
them. These facts pass daily in review before her, and at night she falls aslee
p thinking of them, until the pictures are as real as if they stood out in canva
s on the walls.
We take the following from the experiences of judges of jury courts. They are me
n of the highest intellectual standing who have sought for many years to get at
the reason for the prevalence of this evil, which is the willingness of women, m
ostly respectable, to go into court and swear away the property and liberty of o
thers.
1. A woman made claim to be the wife of a certain millionaire who had since died
, and whose estate she wished to share. This woman had a diary in which she had
entered for years the incidents of her married life with the deceased, showing t
hat he was absent from his own home two or three days in each week at one period
of his life. Her claim was afterward disproved in such a way as to leave no dou
bt as to its falsity. The surprising thing was the record she had kept of the co
nversations, the details of his visits, and many small matters that are always o
mitted by one who is merely an adventuress and perjurer. The fullness and minute
ness of these details would have convinced any jury had it been a case where the
re was any doubt. Such a mind is a danger in any community. The power of the ima
gination to make living pictures in the brain is almost unlimited, and innocent
men and women have to suffer. In this case the widow and daughters of the dead m
an were thrown into despair by the thought that the husband and father could hav
e been untrue to them and have led a double life.
2. Another woman, who had been discharged from the employ of a merchant for negl
ect of her work, made a criminal charge against him for assault; and she told th
e story in details that were consistence and minute, and wove them into known fa
cts that he could not deny. This charge she did not make until some days afterwa
rds.She fell into crying spells and her mother wormed the secret out of her that
she had been compelled to run from the man and get out of his way, because he s
ought to take advantage of her in the privacy of his office where she was employ
ed. Nothing would have saved the man but the fact that in the adjoining room, wh
ich was usually separated by closed glass windows that were shaded by curtains,
there was a meeting of the trustees of a church of which the girl was a member,
but not the merchant. This room had been loaned to them for the morning, as it w
as close by their homes, and the church was being repaired. In this room sat the
pastor and three of the trustees. They had greeted each other and were waiting
for the arrival of others, which explained their silence. Papers and reports wer
e being scanned. The girl was totally unconscious of their presence, as her back
was to them. The merchant came down on the car and entered the office. As he di
d so he told the girl that he had spent the evening before looking over her acco
unts and was sorry to inform her that she did not suit him and must find a place
elsewhere.She then begged to be allowed to remain and to try again, but the mer
chant was obdurate. The girl then said she did not wish to be discharged and wou
ld remain the week out and not ask anythingfor her services. To this the merchan
t said that he wouldnot agree, and he requested her to leave so that he might lo
ck the door and be alone. He had others who would apply for the position. The gi
rl spent more time in asking for further trial,and then went away in a defiant m
ood. By her own testimony in court, she did not return again; and she made claim
that the assault occurred then and there. She said that he locked the door; he
did say he wished to do so, but not until after she had gonedid he wish the door
locked. She told of his approaches and promisesof fine clothing, money and diam
onds; of his desire to makeher the happiest, girl in the world; of his proposal
to look after her long as she lived; to all of which she replied with the
hottest indignation and demanded to be let out of the room so

that she might never came back again. Yet he kept the door locked, and put his a
rms around her, and tried to throw her upon the lounge, and was almost overpower
ing her when a noise from outside made him desist. She then ran out of the offic
e. In proof of her claim she showed a bruise on the arms that was still discolor
ed. She also showed torn underclothing to indicate the desperate character of th
e assault. It was a case of a woman's word sustained by circumstantial evidence
of the most effective kind. The day was Monday, the first of the week days. The
hour was nine o'clock, which was the time the merchant arrived. The girl left th
at day. The records of the meeting of the trustees showed the date to be the sam
e as that she described. On cross-examination she was asked if the defendant, th
e merchant, had discharged her or had threatened to do so, and she replied no, t
hat he wanted her to stay and even begged hard for her to stay.
When the pastor of the girl's own church, and the trustees also,
such standing in the community that no one, not even the yellow
d to doubt their words went upon the stand and told their story,
down and confessed that the facts had come to her in a dream and
ccount for them.

who were men of

press, pretende
the girl broke
she could not a

Her father and her brother were waiting to hear the whole case before they subje
cted the merchant to public chastisement and disfigurement for life. What would
have been his chances had he gone into court with his own unsupported word again
st that of a demure and pretty girl? What chance would any man have? Yet it is t
rue that for every one who has a daf mind that sees things that are not so, ther
e are ten others differently endowed. What would that man have thought of the op
portunities for virtue to have its own reward in his world when the false mental
picture of an honest-minded girl could send him to the pentitentiary for a long
term of years, take from him his wife and children, and perhaps subject him to
the physical chastisement that the brother and father of the girl were ready to
wreak upon him ? Why was it that this particular merchant had some reliable witn
esses in the next room, when most men have nothing but their own word to help th
em? And to this danger is that of the mother or sister of the girl, feeling over
wrought by the story of wrong, adding to her testimony, as was done in a case no
t long
ago, and claiming that the man had made a confession to all
three of them and had offered to pay money if they would not
pursue him in the courts. In that case it took a combination of
fortuitous circumstances to get at the truth, and his does not
occur once in a thousand times.
Then add to this danger the misfortune of living within the
geographicallimits where the mob does the trying and the punishingalways on the
evidence of one side of the case only; what
would have been the chance of escape accorded to that merchant
after the girl had told her story under oath? There would have
been no other side. The pastor and the three trustees would not
have been givenan opportunity of telling the facts. The sworn
testimonyof the wronged girl would have wrought the mob up

to the highest pitch and the rope and revolver would have done the work.
We are not defending the ravisher of women; he has no place
in the universe; the nether regions ought to vomit him out. We
are not defending the slow and tedious methods of the courts,
which are responsible for the mob fever in our land. Any man
who has ravished a woman ought to be executed, but only after
his guilt is proved beyond all doubt and apart from the testimony
of the woman , especially when malice, or the desire for revenge
may influence her to the making of false mental pictures in her own mind.
Any man who has made an attempt to do this deed against the sex that is entitled
to the highest protection in life, ought to be subjectedto such treatment as wi
ll make the next attempt an im-possible dream. His nature should be changed to t
hat of the eunuch. 'I'll is is the only rational and God-commanded treatment for
all criminals of every stripe, and for all warped moral natures. We are satisfi
ed that the courts are a cumbersome mass of machinery that are conducted on a ba
sis exactly opposite that of goodbusiness sense and clear-headed judgment; their
methods would put, an end to any business enterprise that adopted them. Instead
of dealing out justice they allow it to miscarry in nine cases out of ten. Thes
e claims may be made good by any committee of the highest intelligence, not comp
osed of the judiciary and attorneys. The court are necessary, and the system of
trial by jury is necessary; but the need ninety per cent of change in order to b
ecome courts of justice. "When they are such, when the truth can be ascertained a
nd seen in the white light of absolute clearness, instead of being buried beneat
h the debris of trickery, technicalities and perjury, then there will be no mobs
.
Let the geographical districts now devoted to the mob sentiment in this country
change their mode of operations from that of murder to that of reforming the jud
icial hulk of this nation, and lives will be safer and justice more common.
Mob rule is anarchy, and when it is tolerated by the public, even under the stre
ss of complete justification, as in Delaware last year, it is a blow against the
liberties of the people, and its fruit will be bitter and long-enduring.
The wrongs that now exist are classified in the next realm. Let the people every
where lay aside party and meet on the common lines of the rights that the nation
stands so much in need of at this time; let meetings be held each week until an
organization is formed in every locality, with the determination to rectify the
blunders of the day. When this is done, and not until then, the people will car
ry the burdens of affliction that make the land a hotbed of error.
In summing up this chapter we find dafs prevalent, and their influence is often
an exciting cause to public and private wrong. The time to correct this mental c
ondition is when it is coming on, for it is not often changeable after it is fix
ed.
The daf condition grows on one very quietly and soon becomes established, almost
without recognition of its invasion. A very good sign of its approach is when a

man or woman is willing to pass judgment off hand on any matter that is totally
out of his or her special line of thought, as when the remark is made that such
and such an idea is all bosh, or is tommy rot, or that such a person is a crank
, etc. All people who give vent to venomous remarks are dafs. Malice, revenge, c
uriosity, envy, gossip, disbelief, fanaticism, cant, prejudice, hotheadedness, h
atred of class, the use of mean consonants such as disgusting, contemptible, nas
ty, dirty, jackass, and the use of slang and oaths, are all evidences that the d
af condition is coming or on, or that it has already made itself a reality in th
e mind of a man or woman. Like most everything else, it may be checked ere it is
firmly established; but a peculiarity of the incurable daf is the thorough disb
elief in the condition and the self-satisfied mood that makes warning empty and
useless.
CHAPTER SEVEN
The Curable Daf
We are not dealing with the moral side of the mind. It is a
question that may not be settled satisfactorily one way or the other, whether an
imal cunning is a useful quality; but we are sure that the daf mind is stupid, u
seless and dangerous. Our advice is.
Never be a daf. This condition is always a sign of weakness. It is weakness toco
nstantly give out from the mind details that are not the some as the mind has re
ceived from its outward sense.
It is weaknes to permit the inward processes of the mind to create pictures that
are false in their description of facts.
It is weakness for an honest man to allow another person to
add facts to those he already possesses, and thereupon to testify
in court or relate elsewhere a set of facts as his own knowledge,
when part of them have been injected into his brain for fraudulent purposes. Yet
this is being done every day. There is no person who is not susceptible to it, when not on guard.
Hence, to this extent the honest daf is curable.
The time to be on guard is when an attempt is being made to
forma mixture of oilier details with the facts you already know.
The setting of the mind in any direction is a daf condition.
This is seen the eases referred to where a person is honest, not
from principle, but from stupidity. It is a kind of honesty that
does not always reflect the truth, for a word is what it produces.
This kind of daf is not curable, and we have no desire to suggest a cure. It fur
nishes Chinese cashiers for Japanese banks,
Swiss soldiers for the Vatican, and Swedish watchmen for English mansions. This
kind of mind is not so bad. It never rises

in the scale of civilization. It must be led, for it cannot assume leadership of

others. Not all Chinese, Swiss or Swedes are dafs; far from it; they are more i
nclined to this quality than most others peoples.
About ten Chinamen in a hundred are dafs in stupid honesty. This does not alter
their tendencies to crime, cruelty and licentiousness; but the daf does not fals
ify in words at all times. About one negro in a hundred is a daf in honesty. As
the negro mind is naturally given to animal cunning, this honest tendency must e
xist through a warped condition of the brain.
The English, Scotch and Welsh minds are inclined to set themselves in fixed mood
s. Mental fixedness is a daf condition. It is often called stubbornness. But fix
edness of the mind, whether temporary or not, is a daf condition. It blinds the
judgment. A person of good judgment looks at both sides and all sides of a quest
ion, so as to see its full effect. A daf sees but one side and does not believe
there is any other, except where there is a shallow entry into the second stratu
m.
This may seem like a contradiction. Let us see if we can make it clear. Animal c
unning uses the reverse side of a fact, knowing what the fact is. Therefore it h
as the two sides before it at the same time.
The daf sees but one side, and cannot realize that there is another side. If he
reproduces the exact fact, as do the Swedes, Swiss and Chinese who are honest, i
t does so because it is incapable of carrying two sides in the mind at the same
time. If, however, the mind is warped so that the false seems true, but one side
is seen, and this also constitutes the daf.
Then, if the honest man or woman gets a false picture in the mind in the belief
that it is the true one, it sees but one side at a time. Here also is a daf.
A person who lies habitually from a warped brain sees only the false side and ne
ver thinks of the true.
The woman who cherishes a desire to revenge herself on another person, allows he
r fancy to build pictures of facts in her mind until they seem real. Then she ac
cepts them as real. She is a daf. The mind sees the false side only.
The obstinate man who never compromises, sees but one side. He is a daf.
The old man or woman whose brain cells are stiffened by the calcareous deposits
of age , is physically estopped from seeing two sides of a fact; the Bide seen i
s either the right or the wrong one. That kind of mind is incurable, for senilit
y destroys the flexibility of the mind.
The religious devotee who sees but one meaning to the Biblical command and who r
uns counter to science or common sense in the way of living, is a daf. The intel
ligent person sees time, place, special application and a possible error of inte
rpretation in the passages that do not harmonize with what seems sensible at the
present day. The daf takes the command as it appears to him, and thereby shows
his lack of mental qualification for dealing with the matter. The idea that the
Bible as a production of English must be understandable to the humblest minds wa
s long ago exploded. It is a study even to persons of the highest intelligence,
and its jewels should not be handled carelessly. Rightly understoodit accords wi
th science and sense in every passage.
Manydafs are curable, but only at the beginning of the warpedcondition. Those th
at are born so are beyond help. The manwho is a constitutional and perennial lia
r is perhaps beyond help.

The daf malady is never so hideous as when it crops out in the form of mob rule.
Blind passion warps the judgment and preventsit from seeing two sides of the ma
tter under consideration. Human life and personal rights should not be sacrifice
d upon the altar of impulsive hatred.
Letthese faults be cured by taking the restraining steps in the begining of thei
r appearance. Do not be a daf.

CHAPTER 10: PRESUPPOSITIONS

NLP studies and provides some presuppositions which can become a very valuable t
ool since they can be applied in all areas of life. Presuppositions, generally s
peaking, are beliefs which we have and which guide us through our actions. We al
l have some personal presuppositions which model the view we have of the world a
s well as the way we act and react in it.
NLP handles and provides a list of presuppositions, which intend to help us unde
rstanding the world and everything that surrounds us and improve that way our li
fe quality. We can distinguish some main NLP presuppositions which can be descri
bed as the most important and helpful ones. We will describe them in the next pa
ragraphs.
One first main NLP presupposition says that the meaning of a communication is the
response you receive . What you say or communicate in any way to another person w
ill depend on how that person understands it and how he reacts to it to give tha
t communication its actual meaning. Depending on the person s personal map and the
way he sees the world, the situation and yourself, what you intend to communica
te to him can be differently understood.
There is no failure, there is only feedback . Anything you do and the outcome you r
eceive from it is positive. Even if you don t receive the response or outcome you
wished, that still is good since you can learn from it. Any outcome you receive
from your actions should be taken as feedback.
One of the most important and known NLP presuppositions is the map is not the ter
ritory . The way things are represented is not the same than things themselves. We
all have our own map of the world which varies from the map of the others. That
map, which is the way we see and represent things to ourselves, does not equal
the world and the actual things; it just represents them to us in our personal w
ay. We all have different maps and representations and not one of us holds the c
omplete true and accuracy about what our map represents.
Another important NLP presupposition says Everybody has the resources they might
ever need . Whatever people may need to do anything depends on them; they already
have what it takes to do it. Any change or achievement you may want to accomplis
h can be done if you go for it in the right way.
There is a positive intention behind every behavior . Every action we make always h
as some positive intention in it. We never act without some good and positive re
ason moving us to do so, even if it looks positive only to ourselves. It will al
ways be a good motive, at least good according to our personal map, which makes
us do the things we do.
If what you are doing is not working, do it differently . That NLP presupposition r
efers to the fact that many times, when we failure at something, we go for it ag

ain but in the same way than before. If we keep going the same way, we will keep
receiving the same outcome. Therefore, when you fail at something, you should t
ry again but in a different way. You should not give up, but find the right way
to reach your goals.
Another NLP presupposition says that if someone can do something, anyone can lear
n it . Our brain works as a computer software and can be programmed by us. If some
one is successful on what he does, that means he programmed himself in the right
way, and everyone else can do the same. We can learn how someone programmed him
self in order to achieve his goals and do it on ourselves.
The most flexible person is the one who controls the outcome of an interaction . Th
is means that the more flexible and adaptable to the different circumstances and
people surrounding you in different environments, the more control you will hav
e on the different situations. If you are conversing with someone, the more flex
ible you are, the more positive responses and the more control on that situation
you will have.
You cannot fail to communicate . This NLP presupposition refers to the fact that we
are always communicating, either we want it or not. We cannot avoid communicati
ng, if we don t speak we are still communicating. Our silences mean something as w
ell as our words do. Our bodies communicate as well as we do through our words.
Even if we stayed still and without saying a word, that would be read by the oth
ers as a signal of something.

CHAPTER 8: HYPNOSIS STATES AND STEPS

When we are hypnotized, we do it by passing through different states and accompl
ishing some steps. There are different states of hypnosis, each one with its own
characteristics and depth. We can reach each one of the different states depend
ing on which level of hypnosis we wish to reach.
While you go accomplishing the different steps which lead you into the hypnosis,
you go entering different hypnotic states and depths of trance. And once all th
e hypnosis steps are accomplished and you are completely hypnotized, the depth o
f your trance can still fluctuate and slightly change from one depth to another.
The main hypnosis states can be identified as four: The hypnoidal or waking stat
e, the lethargic state or light trance, the cataleptic trance or medium state an
d the deep or somnambulistic state. Each one of them has characteristics of its
own as well as a different depth from the one which precedes it and from the nex
t one.
The first hypnotic state is the one called and known whether as waking or as hyp
noidal state. This state is the one which happens at the initial stage of the hy
pnosis induction. It is a state in which the patient starts feeling relaxed and
loose. We go into this state everyday when we are about to fall asleep or when w
e just wake up. We are fully conscious during this stage, but we feel very relax
ed and start loosing focus on what surrounds us. This stage is already considere
d a hypnotic state, and some suggestions can be successfully employed in it.
The lethargic or light state is the one that follows the hypnoidal one and is ch
aracterized by being a light trance state in which the patient would feel lazy a
nd sluggish. During this stage, the hypnotist could notice on his patient eyelid
s some flickering as well as movements of the eyeballs under them. This can be u

sed as means of recognizing when the patient enters this lethargic state, since
it shows him to be in a deeper level of hypnotic trance than the hypnoidal one.
The next state is the cataleptic trance, also known as medium state. This state
follows the lethargic one and it is where the patient looses focus on what happe
ns around him and starts feeling disconnected from the environment in which he i
s. From this stage on, the patient memories of what has happened after he comes
back into the natural awake state will be somehow diffuse and misty. During this
state, the patient easily responds to the hypnotist s voice and suggestions, and
although the hypnotized person always has some level of control of himself, on t
his stage the hypnotist will have a strong influence on him. This is the ideal h
ypnotic state for employing suggestions and applying therapies.
During the medium or cataleptic trance is the state in which, per example, stage
hypnotists can make the subject with whom they are working to make his body com
pletely rigid as to be able to put them horizontally sustained by two chairs bac
ks without falling or loosing the stone-like aspect.
The last hypnotic stage which a patient can reach is the deep or somnambulistic
state. When it comes to hypnotherapy, it is not good that the patient comes into
this state, since he will not want to keep following suggestions or paying atte
ntion to the hypnotist. People under this state are feeling extremely relaxed an
d good and do not want to be distracted or kept away from it by the hypnotist s vo
ice. Therefore, hypnotists should avoid that their patients enter this state, an
d in case they do, they should awake them from it.
There are also some main steps which are the most commonly followed in order to
induce people into hypnosis. The first step would be a conversational and rappor
t creation one which is done through talking and conversation until a pacing is
followed by the therapist and the patient. Then, the hypnotic trance state start
s being induced by the hypnotist and once its effects can be noticed, it will be
taken into a deeper trance. After this is achieved, the hypnotist first applies
an ego-strengthening therapy to his patient, and then the proper therapy is car
ried. At this point, the suggestions are done as part of the therapy when they a
re needed. And at last, the patient is awaken from the trance and taken back int
o his natural conscious state.

LESSON SIXTEEN - ORIENTAL SECRETS

CERTAIN HIGH CASTE societies in the Ear East conceived the idea that by persiste
nt practice, the power of the eye as the source of magnetism could be developed
to a degree that made it a weapon greatly to be feared. We are not seeking that
end, as we do not think we live in anage when fear should rule mankind. But ther
e are other reasons why the excessive and unusual power of the human eye should
be developed, and these have been fully statedin the two preceding lessons. Behi
nd these reasons there exists still another which has been touched upon in a pas
t lesson and which will be further stated as we proceed; that of the collective
generating of the latent magnetism of the body, which can be effected by a numbe
r of processes.
The eye has been described by scientists as a small-sized volcano; in most cases
latent, quiet, sleeping in its embers, but the center of the most intensely hea
ted zone, in all Nature, ready to glow when aroused.
What is known as the Oriental Practice is not by any means a newmethod. It has h
ad uses in other departments, notably in developing a wonderful memory, and in s
timulating thought, creating fertility of ideas, building inventive powers and a

voidingmental breakdown. None of these purposes will be insisted upon in these l

essons, although they will follow naturally. The trouble with the minds of unsuc
cessful people is that they are not alert in a way that wins results. Most of th
em are sluggish except in pursuit of the needs of the Four Appetites which gener
ally rule mankind. This kind of mental alertness results in placing them under t
he sway of craftier minds. The field of human activities in other directions is
almost unlimited, and in them the powers of mental alertness and keenness are ab
sent.
This explains why most lives are failures.
In the Oriental Practice as it was employed in the Far East, the results hardly
warranted the time devoted to it had these people had other lines of usefulness
in the world. They were not educated except in religious theories. They were not
engaged in anything really worth while in life. Of course this gave them time f
or their practice; and led them into methods of concentration that, if their cla
ims were to be believed, gave them knowledge of some of the mysteries of other p
owers of a superhuman nature. If such claims were in fact true, there was nothin
g gained by what they acquired.
We are in this world primarily to live the life that is thrust upon us.
No normal human being is a hermit; hence our duty lies far and wide among mankin
d. The more people we meet the better it is for us. Interests are interwoven eve
rywhere. Duties involve home and the social relations, as well as business, prof
essional and productive activities; and the practice indulged in by other people
s who are not so interbound in their duties, does not help us except in the very
limited use we make of it.
But any natural and highly beneficial practice that will stimulate the brain int
o its best uses, and start a new line of habits tending to establish great menta
l keenness and alertness, will at the same time develop collectively the latent
power of magnetism where now it is diffused in the body. Thus the Oriental Pract
ice, kept within such limits, serves a double purpose:
1. It produces, so far as its influence reaches, what is called the Magnetic Eye
.
2. It creates collectively a fund of magnetism from the diffused magnetism of th
e body.
Its direct result in accomplishing these two ends is found in developing the hab
it as a natural gift of separating details from masses, following the plan set f
orth in the two preceding lessons;and basedon the two following accepted facts:
1. Persons who do not possess as a natural gift the power of separating details
from masses are never mentally magnetic.
2. Persons who do possess this power as a habit, and thereby as a natural gift,
are exceedingly magnetic mentally, and become more so as they put this power int
o daily and practical use in dealing with other persons.
The method now to be pursued is what is called cumulative.
A process is cumulative, at least in art and particularly in this practice, that
begins with the least unit, adds one at a time, and so goes on, always beginnin
g at one. No other plan succeeds in this branch of the training. But few readers
will understand what is meant by always beginning with one, or the first unit,
or any one unit whether the same is the first or not.

Take a step to an open door leading to an adjoining room; give one quick glance
at the contents of that room; then withdraw. While out of the range of vision of
those contents, mention one article that is in the room. This is the first unit
. The same article may or may not be included in the next glance. Go again to th
e door, look into the room, and withdraw, mentioning two articles in the room. R
epeat by taking a third glance, which must be as quickly done as the eye can loo
k. Again repeat by taking a fourth glance, always going out of sight of the room
, and name aloud the four articles that are seen in the fraction of a second. Tr
y now to name five articles that are seen at a fifth glance after retiring from
the sight of the contents. Then six, and so on until you are not able to add any
more.
What is meant by cumulative will now be explained.
After reaching your limit in the number of articles that can be seen in a fracti
on of a second, rest for any length of time that you may choose. Progress and de
velopment take place during periods of rest, but following periods of activity o
f the mind.
When you feel again an interest in resuming the practice, tart with one unit; no
t with the number following where you left off. There are two kinds of mistakes
that you can make at this stage.
1. The first mistake is to try to see how many articles you can take in at a gla
nce, instead of beginning with one, and adding one at each trial.
2. The second mistake is in not going back over the same ground after taking a r
est.
A room in an ordinary house would not contain enough articles to reach a real te
st. The mind by the cumulative process will soon be able to include from fifty t
o one hundred items in less than one second of time. Women train themselves to s
ee in one very brief look everything that another woman has on at Easter time, m
eaning everything that is visible. In the present style of dress the number of a
rticles is limited compared with those of a generation ago. We once heard a woma
n witness in court describe an occurrence in which a well-dressed woman particip
ated; and on being asked to tell what she saw, enumerated twenty-five items worn
by the other woman, although she declared that she was passing at the time and
did not stop to see all that was happening. She first noted what a well-dressed
person of her sex was wearing, and then lost interest in the other matters.
This method of seeing details in mass is of very limited benefit unless it can b
e made to grow by the cumulative plan.
The Chinese employ the shop-window system, but do not make it cumulative except
in the early stages of the training. The plan is to walk along the street past a
shop window and to note only one item at first. Then they walk past the window
again, and note two items. Then three; four, etc., and by actual test it was pro
ved that the experimenter, in less than one second of time, could see more than
five hundred details and could describe them accurately. Claims have been made t
hat one person reached more than five thousand items. We are willing to stop at
a much smaller number; although what the human brain can be trained to do is unb
elievable until known.
The principle involved in the method is all that interests us.
It requires the growing use of the mind as the agent of separating details in th
e human face, and of reading what is behind those details in the mind; and for t
he purpose of highly developing this power, the Oriental Practice is exceptional
ly valuable.

As personal magnetism is power, first over self, then over all human beings with
whom you come in contact, it must follow that the ability to know what is in th
e mind and purposes of other persons, is one of the most valuable and important
adjuncts to this power.

Oriental Methods in Hypnotism, Telepathy, Concentration, Magnetic Healing, Magic

and Wonders of the Orient
BRANCH SIX of the Elmer E. Knowles System of PERSONAL INFLUENCE and HEALING
From the beginning of civilisation, the Orient has always been regarded as the h
ead and front of what we may
for want of a more comprehensive term
call magic an
d mysticism. For this eminence, she is indebted to the reports of the wonders wo
rked by Eastern occultists, reports which have been accompanied by accumulated e
vidence, too convincing to be ignored.
The Magic of the East
the devotees of which are to a great extent members of the
Hindu caste is not a product of the professional illusionist. Rather is it a ma
nifestation of the marvellous pent-up forces, inherent in all of us.
All the phenomena of hypnotism, telepathy, clairvoyance, magnetic Healing, etc.
etc. seem to have been well-known and to have been currently practised among the
Hindus many thousands of years before our present Era, and it is not surprising
, therefore, that the most accomplished adepts in the occult arts are to be foun
d in India.
The powers which these adepts are reported to possess seem well-nigh incredible.
Thousands of earnest investigators, travelling in the East, have gone, in a sce
ptical mood, to witness these uncanny experiments. Their scepticism has been dis
pelled and they have gone away mystified and puzzled, out believing.
It. is common knowledge that those who are in possession of a complete knowledge
of Eastern magic, have been able, by look or word, to restrain ferocious tigers
and other wild beasts of the forest from attacking human beings, but they are a
ble to do more, for they have exercised their Will-Power upon their subjects at
immense distances, even thousands of miles.
My students, who study this Course conscientiously, will recognise that it is a
successful attempt to bridge over the great gulf, which separates the mental fro
m the purely material.
Elusive though these doctrines may be, they are nevertheless tangible facts, gle
aned by the author from the storehouse of the East only after long and patient i
nvestigation and study. There is nothing supernatural in these experiments, whic
h depend for their successful execution on the trained exercise of the Human Wil
l and on the Will only. Through the Power of Concentration, the student is taugh
t to play on chords
to borrow a metaphor from music
which are beyond the reach o
f the uninitiated.
No one can deny that we live in daily, hourly, contact with forces of a realm, w
hich is imperceptible to our physical senses and in endeavouring to duplicate, a
t will, these marvellous manifestations of the East, the student must give full

and unfettered play to all his psychic forces, for it is only in this way that s
atisfying success can be achieved.
It is, however, not my intention to superimpose any tuition of my own on the ver
y clear exposition of the Eastern methods for which our thanks are due to the Hi
ndoo Priest, Swami Ramayanda. The methods expounded are crystal-clear ; the lang
uage used is such that none will experience difficulty in following the thought
of the Master, so that the Student cannot fail to acquire at least some addition
al inner force, through learning and applying these methods of the occult.
As is very generally known, Eastern psychics have a repertory of at least sixty
methods of inducing hypnosis, a few of which may be briefly "described as follow
s :

Method No. 1.
The operator rotates his right hand, fingers extended, before the
subject's eyes, which gradually close in sleep. This method may be varied by mak
ing downward passes as shown.

Method No. 2. The subject who is seated, is told to repeat monosyllables in a lo

w voice, the operator simultaneously making passes before his eyes. This results
in drowsiness followed by deep hypnosis.

Method No. 3. The operator places his right hand on. the subject's head and simu
ltaneously makes passes over the spine of the medium who is seated in an erect p
osition.

Method No. 4. By this method, the operator induces hypnosis by gazing downward i
nto the subject's eyes, at the same time, issuing suitable suggestions, either v
erbally or mentally.

Method No. 5. A book is handed to the subject with the request to read and spell
every word in it. Hypnosis usually follows before he has read a page.

Method No. 6. The operator strikes a metal cup with an iron, rod and informs the
subject that she will fall asleep at the hundredth stroke.

Method No. 7. The subject's eyes being closed, the operator rests his index-fing
er lightly on the lids, the remaining fingers reposing on the forehead and issue
s appropriate hypnotic suggestions.

Method No. 8. The operator makes passes over a glass of pure water within sight
of the subject and tells her that on. drinking it, she will fall asleep. After s
he has drunken, deep hypnosis soon follows.

Method No. 9.
The subject gazes intently into the reflexion, of her own eyes in
a mirror held at a distance of about ten inches, the operator making suitable su
ggestions to facilitate the induction of hypnosis.

Method No. 10. One of the most effective Indian methods for inducing hypnosis is
for the operator and subject to stare into each other's eyes until the subject
becomes hypnotised.

Method No. 11. The operator places the back of the fingers of both hands on the
subject's forehead, which he presses lightly, telling the subject that the finge
rs will become so heavy that the subject will be obliged to close his eyes.

Method No. 12. The subject having closed her eyes, concentrates on sleep, during
which the operator makes appropriate passes. Coupled with suitable suggestions,
this method will gradually induce hypnosis.

TELEPATHY.
LESSON 55.
The sending and receiving of thought messages in the form of words or pictures w
ithout the assistance of the five senses is called Telepathy. Thought passes fro
m mind to mind through the great ethereal ocean of communication between place t
o place. It is an electrical movement originating in the brain or gray matter an
d vibrating the ether. Thought is not only a dynamic force but is a real thing a
s any other material object. We cannot smell or taste thought, as we do not smel
l or taste the pure air. Thought sends out vibrations as light and heat do, but
they are of a higher intensity. The chief usefulness of this science is that, ho
wever the distance may be, it in no way interferes either in projecting or recei
ving thoughts. You must not hurry over the practice, nor be eager enough to be a
master of both time and space within a day. It is only practice that makes man
perfect. When just once you have taken the study of this wonderful and interesti
ng science you will never be satisfied to leave it alone, until you have become
a perfect master of it. Of course there are people who can more easily project a
nd receive thoughts than average men, but this can be attained by everyone who i
s willing to try it. So thought waves can be directed as well as received if suf
ficiently practiced.
Easy tests should at first be tried and gradually worked up to more difficult te
sts. The secret of success is earnest expectation. If you fail in the beginning
do not be discouraged, but keep at it until you get good results and work smooth
ly. A proper training with the following exercises will make you an expert in Te
lepathy and will develop in yourself a confidence and aid you in acquiring the k
nack of sending out thought messages. You should do this for the sake of practic
e, and practice alone, and not merely for your amusement, and never for the amus
ement of your friends. You should never trifle with the mighty forces or exhibit
them to satisfy the vulgar curiosity of others. When you have grasped the real
significance of the law of mental control you will have no desire to parade your
knowledge. On the other hand, you should keep continuously practicing with the

firm understanding that you are paving a way to a higher use of your growing pow
er.
This branch requires the aid of a friend, and it would be advantageous if he is
one with whom you have practiced the exercises in Muscle Reading, or better if h
e himself is a practitioner of the science itself. As the practice requires a Pr
ojector as well as a Receiver, you may take whatever position you please, as suc
cess in either of them is gratifying. No doubt the position of the Receiver is a
difficult one, requiring great tact and patience, so we give you instructions a
ssuming that you take the position of a Receiver. Before taking any other tests
please practice the following exercises, as they would show you what Thought can
do.
LESSON 56.
When you go down a street, direct your attention upon some person walking just a
head of you within a distance of 10 feet or more and "will" firmly that he shall
turn his head and look around in your direction. Your gaze should be focussed a
t the back of his neck just at the base of the brain. After a little practice yo
u will get the required knack and you will be surprised at your success. Women a
re more susceptible to this mental influence than men. You may as well multiply
the exercise by your own ingenuity and practice thoroughly.
LESSON 57.
Take a person who is sitting in an opposite row, not directly opposite to your p
osition but a little towards the right or the left. Look direct opposite to you,
so that if the person turns around he may not see that you are looking at him,
and look at him through the corners of the eye. Think firmly that he will turn i
n the direction you are sitting and in a short time towards yourself; then direc
t the magnetic gaze in his face. It will produce a good effect.
LESSON 58.
Just when you pass in the roads turn your look towards any person, either going
before you or approaching you; will firmly that he will turn either to the right
or left and you will find that he unconsciously acts to your orders. If these e
xercises are well practiced you may perform wonderful feats.
Now to our regular work of a Receiver. As instructed above you must have a lot o
f patience. Both of you, you and your friend, must proceed with a firm determina
tion to succeed in your efforts. Confidence is the greatest factor to be conside
red.
LESSON 59.
Have your friend take a seat in one end of a room and seat yourself in the other
end. If you do not chance to have any screen or obstruction, etc., between you,
have your eyes blindfolded. Let your friend take any article and look at it fir
mly; hold his attention to it; think that you will understand what it is. It is
better if he looks at the article through a funnel or a tube made of paper (wide
at one end and narrow at the other), as his attention will not then be drawn to
wards any other thing. In the beginning it would be better if you have many pers
ons to look at the object through the tubes and all of them think that you will
know what it is. After a short practice you may dispense with the services of al
l except your friend. This experiment must be tried with various objects. During
the trials you must keep yourself in a perfectly relaxed state, ready to receiv
e any impression that may come to you. You must in no way guess or conjecture th
e object. Your conjectures will mislead you a great deal and baffle your improve
ment. Ten minutes is sufficient for a single object. If you do not receive any i

mpression, desist from practice that day. Do not verify your impressions at once
. Have them all written. At the close of the experiments verify them, and some m
ay prove to be right and some wrong. Do not grow disgusted. You cannot master th
is wonderful power in an hour. Patiently proceed with the exercises day by day,
and in course of time you will be able to decipher all impressions very accurate
ly.
LESSON 60.
Now ask your friends to think of a number, preferably below ten in the beginning
, and then increase the digits. It would be better if they have it written on a
piece of paper and proceed as above. After a short practice you will be able to
give out very accurately the numbers thought of.
LESSON 61.
Let your friends think that you will do a certain action say that you will enter i
nto a room and go towards a table and take a book that is kept on it and bring i
t to the place they are. Blindfold your eyes and let one of your friends lead yo
u into the room and leave you there. Let them all firmly think that you must pro
ceed step by step. They must all be looking at you, and if you find anything in
your way or go towards anything that may impede your progress they must warn you
. Or even if you are wrong say, swerve towards any wrong direction or go beyond th
e fixed place they must all firmly think that you are wrong. You must very cautiou
sly and slowly proceed step by step and thus always wait for the impressions you
may receive. When you have approached the table they must firmly will that you
must stretch your hand, lower it, or raise it, as required, and take hold of the
object. (Thus after every action your friends must will firmly of the subsequen
t action. After you have well succeeded proceed to the following.
LESSON 62.
Now take one selected friend and proceed with this exercise. It would be better
if you often change the Projector, as it would facilitate to receive various imp
ressions that may vary in their intensity. You must not confine yourself to only
one friend. Concentrate your mind on a friend who is at a distance and think th
at he will write to you on a certain date. He will surely do so. It would be bet
ter in the beginning if you take someone with whom you are in correspondence. Th
en will that he will write on a certain definite subject. When you have attained
satisfactory progress, try this with persons whom you know but with whom you ha
ve no correspondence.
LESSON 63.
How to Send Out a Telepathic Message to Your Friend at a Distance. Suppose you wis
h to intimate your friend at a distance a thought message, you should write out
the message on a sheet of white paper and then intently look upon the suggestion
s. To assist you in concentrating your vision it is advisable to have a simple i
nstrument constructed on a large sheet of paper. Take a large sheet of paper and
roll it in the form of a tunnel, 2 feet long and 4 inches in diameter, broad at
one end and narrow at the other. Now place the paper with the message before yo
u upon a table. Sit near it in a chair and hold the funnel (broad end) to your e
yes. This is done merely for the purpose of shutting from your view the surround
ing objects and to assist you in the concentration of your vision upon the messa
ge. By looking at it constantly you will see the message growing dim. and indist
inct. But do not allow such a thing to take place; by moving the pupils of the e
ye to and fro within the range of the paper you can avoid such. In this experime
nt the eye should not be allowed to grow fatigued. In case it shows any such fat
igue, you should wink your eyes as often as possible. If you practice this exerc
ise daily with previous notice to your friend, regarding the time of exercise, h

e will surely record very correctly your message.

By the aid of Telepathy people even at a distance of 500 to 1,000 miles can be i
nfluenced without any trouble whatever. Suppose you wish to have an interview wi
th a stanger and to interest him in your plans and enterprises, you may influenc
e him by the method already explained. To do this it will be better to go into a
quiet room and either lie or sit down in an easy-chair and entirely relax your
muscles and keep yourself in a state of passivity and also shut out all disturbi
ng thoughts and think intently but calmly of the person whom you wish to influen
ce. The eyes should be closed and the effort must be calm and steady and you may
get a mental image of the person. If you have never seen the person before, mak
e the figure mentally without any distinct features. When this stage is attained
, repeat mentally what you wish to do and imagine him doing as you wish. Your th
ought waves will reach your man with the greater force and do the needful. This
requires a great practice.

Hindu and Oriental Methods by Swami Ramayanda

The hypnotic powers of the Indian Yogis are described as absolutely marvellous.
Thus they are said to place live charcoal in the hands of the hypnotised subject
without burning the flesh. Or the operator, after hypnotising the subject, take
s a bright-bladed knife and flourishes it before the eyes of the spectators, who
se vision is thereby hypnotised, so that they collectively imagine that they see
him plunge the blade into the bosom of the subject, who appears to be covered w
ith blood. A fluid may be made to assume all the characteristics of a solid, and
vice versa, and water may seemingly be changed into milk. This last-mentioned f
eat naturally recalls the account in the New Testament of the changing of water
into wine at the marriage in Cana of Galilee.
But still more astounding than these things, if possible, are the instances of l
evitation attributed to the Indian fakirs. By levitation is, of course, meant th
e raising of heavy bodies in the air, without any physical means of support. The
re is levitation at the instance of an operator and levitation induced by auto-s
uggestion.
In the first case, the subject extends himself on his back and is put to sleep.
The operator then wills energetically that a large volume of air shall enter int
o all parts of the subject's body, so that it may become lighter than air. A tre
mendous will-power is required to accomplish this apparent miracle. If the stude
nt intends to levitate himself, the procedure will be somewhat similar, except t
hat the determination must be formed in his own mind, which will need to be full
of faith.
It is claimed that the Indian fakirs are able to traverse great distances by mea
ns of auto-levitation. In order to acquire this wonderful power, the student mus
t, first of all, learn to breathe in a particular way, as follows : In the morni
ng, fasting, he closes his right nostril with the finger, and draws in the air s
lowly through the left nostril until he has mentally counted sixteen. He then cl
oses both nostrils and retains the air in his lungs while he counts sixty-four.
The air is then slowly exhaled through the right nostril, counting thirty-two. T
his exercise is known as " Pranaquama " (control of breath) and the student is r
ecommended to repeat it by degrees up to ten, fifteen, or even a hundred times p
er day, for at least six months. It is said to greatly improve the digestion, re

nder the body light and the mind calm.

HOW TO STRENGTHEN THE WILL-POWER, A HINDU METHOD.
As the tremendous hypnotic effects produced by the Hindu are entirely due to hig
hly-developed will-power, it is important to know how that power may be most ful
ly acquired. The true nature of will-power is not generally understood, even by
students of the occult sciences. Obstinacy is not necessarily a sign of a strong
will. Ignorant persons, too, may have a stronger will than the highly educated.
A really strong will-power means self-control at all times, no matter what the
provocation. Nervous and chronically ill-tempered people are usually weak-willed
. Sudden and brief anger, however, followed by equally sudden calm, is rather an
indication of strong willpower. Whoever cannot control himself will not be able
to control others. The Yogis have various exercises for developing the will-pow
er, as thus :
YOGI EXERCISE No 1
The student retires to a darkened chamber and fixes his mind intently upon one s
ubject, to the exclusion of all else, and for as long a period as possible. This
will be found difficult at first, but it becomes easier by constant practice. T
his exercise must be repeated five successive nights for one hour on each occasi
on.
YOGI EXERCISE No. 2
At night when the sky is clear, the student will concentrate his attention upon
the stars and count as many of them as he possibly can.
YOGI EXERCISE No. 3
Go to the seashore, or to any other place where there is a surface of smooth and
preferably damp sand. Write or draw upon the sand with a stick or the forefinge
r, and concentrate intently upon what you are doing. This exercise to last for o
ne hour each day.
YOGI EXERCISE No. 4
Take twelve marbles, pebbles, nuts or similar objects, and hold them in the left
hand. Now pick up one with the left and hold it out at arm's length. Comtemplat
e it fixedly, and exclude all other thoughts, for, at least, one minute. Then le
t the object fall into the palm of the right hand, and proceed in the same manne
r with the other eleven, repeating the process as often as necessary to occupy y
ou for one hour Practise this every day
YOGI EXERCISE No. 5
Let your mind be wholly concentrated upon the personality of some one at a dista
nce, and will powerfully and intensely that person shall write to you upon a cer
tain subject Experiment first in regard to those with whom you have already exch
anged letters. When you have succeeded in obtaining a written communication from
them, try other people who have rarely, if ever, sent you a letter. In proporti
on as you succeed and increase the difficulty of the tests, so shall your will-p
ower be strengthened.
One of
ng. If
there
ay not

the above Exercises should be practised each day, preferably in the eveni
the repetition of the same one becomes monotonous, then take another, but
will be no monotony to one whose will-power is completely developed. It m
be necessary to practise all the five exercises.

HINDOO CURATIVE HYPNOTISM

Although hypnotism for exhibition purposes is mostly practised only by the lower
orders among the Hindoos, the application of the science to the cure of disease
is widely cultivated by members of the higher ranks, and most successfully. The
majority of the public performers do not pay so much attention to this branch.
The value of Hindoo hypnotic therapeutics is shown by the fact that a. great man
y diseases, more or less prevalent in other countries, are comparatively rare in
India, while more people of eighty or ninety years of age may be found there th
an anywhere else These favourable hygienic conditions are ascribed by the Yogis
and their disciples to the practice of almost pure vegetarianism, a food regime
which is particularly suitable to the needs of those who seek the full developme
nt of their psychic powers.
The great Yogi mental-healers are often so from father to son, and, as they and
their forebears have, forages, practised the art of Concentration, learning it a
s little children and cultivating it throughout Life, it is perhaps not surprisi
ng that they should become such marvellous adepts in this particular domain. In
the absence of hereditary predisposition, therefore, it is all the more necessar
y for European or American hypnotists to seek adequate tuition under the most ac
complished masters. For this reason we have set apart a special section of our C
omplete System for the elucidation of the Hindoo methods.
In the first place whoever would school and discipline himself by Hindu methods
to acquire and apply Yogi therapeutics, must train himself to renounce meat and
to live upon a purely vegetarian diet. Not only with regard to hypnotism, but in
all other matters, it is unquestionably easier for those who adhere to a fruit
and vegetable diet to devote their minds to the study of any given subject than
it is for the carnivorous section of humanity, whose members have been called by
the Hindoos " corpse-eaters ".
The student is recommended to set apart from one to two hours per day for the st
udy of the scientific development of will-power. He will work regularly and pers
istently, with a consistence, energy and determination that nothing can daunt, t
o send out his mind in one mighty, psychic exhalation to the person whom he wish
es to influence He will talk to that person, " not as the scribes talk " , but w
ith a sense of power and authority. He will issue his suggestions arrestingly, c
ompellingly And the Yogi teacher lays it down as an everlasting verity that if y
ou have the true faith and determination and persistence, if you put your whole
soul into the business, you shall be able to project your personality, your thou
ghts, your desires, into the receptive mind of any other human being, though he
be at the most distant spot in the world and a mighty waste of angry waters roll
between.
Furthermore, it is written that when the mind returns to the body whence it was
sent forth, " it will bring with it everything that is desired, often retaining
occurrences which have happened, almost simultaneously, in all parts of the worl
d. Wonderful though this may seem to the average person, it is something that ca
n be developed in everyone where patience and determination exist. It is claimed
that by means of Hindoo Hypnotism, the average man or woman can accomplish wond
ers in a few months' time . One writer mentions students who were able to cure t
he worst diseases in but a few treatments by the use of the Will alone
When the student' s Will has been raised to the utmost degree of psychic powers,
mental suggestions will be found to operate more effectively than spoken ones,
and the student should carry a conversation in his own mind, exhaling his entire
soul into the exhortation and command : " Get Well "
A YOGI CURE FOR HEADACHE

The patient will lie with his face downward, resting his head on his arms. His e
yes will be closed and his muscles as much relaxed and passive as possible . The
East being the birth-place of all psychic knowledge, all relaxation and passivi
ty instructions, such as given in this Complete System, are based on Yogi method
s of mind-training, and, as such, can be unhesitatingly recommended. The operato
r then places his right hand at the base of the patient's brain, and fixedly con
templates his head. He sees into the brain, as it were, and observes all its wor
kings, determining, by a resistless effort of his Will, that the headache shall
be driven out. He will say : " I can rule your brain; it shall respond to my hea
lth-giving exhortations. Your body shall be freed from pain , you are now quite
well ; you are freed from your headache, " and so on, continuing similar curativ
e suggestions during a quarter of an hour.
NASAL CATARRH, DEAFNESS
AND EAR AILMENTS
The patient will place a finger in each ear, while the operator puts his left th
umb on the patient's nose between the eyes, and his right hand on the patient's
head. Energetic volition must now be exercised on the following points
The disap
pearance of all catarrhal trouble, diseased tissues to be replaced by sound ones
; the deafness to cease, general improvement in health, etc., etc.
HOW THE YOGIS CURE RHEUMATISM
Here the operator, standing with his left hand on the top of the patient's head
and his right hand on the body affected, will look the patient squarely in the f
ace and throw all his volition into the following : " All morbid conditions shal
l disappear from out of your body ; the uric acid in your blood must be expelled
and will be expelled. The swellings, the aches and the pains shall continue no
longer; you will be at ease." This treatment lasts ten minutes or more The patie
nt is recommended to drink at least two quarts of water per day, while damp sand
should be placed on the painful parts at night and kept there by means of light
bandages until morning when fresh sand should be applied In some countries, how
ever the operator must couch his recommendation as to drinking water in diplomat
ic terms, so as not to infringe the law relating to persons who falsely pretend
to be medical practitioners.
HINDUS AND LUNG AILMENTS
The patient being stretched on his back, the operator passes his right hand over
the lungs, while the fingers of the left hand gently tap the patient's forehead
. Each time the fingers touch the forehead, a mental suggestion is projected wit
h power and determination, thus : " Your lungs shall be freed from all morbid co
nditions; you will breathe freely; there will neither be cough or expectoration.
You will soon be strong and well. " These and similar exhortations should be me
ntally addressed to the patient for fifteen minutes.
In conjunction with this hypnotic treatment, he may be induced to take suitable
gymnastic exercise for fifteen minutes in the open-air twice a day, also to devo
te proper attention to simple breathing exercises. The muscles of the arms are t
o be exercised and the chest developed as much as possible It is considered that
the patient should spend at least eight hours in the open-air, and walk not les
s than five miles per day, beginning with one mile and increasing gradually each
day. He must also eat good substantial food, and drink at least two quarts of w
ater daily At night he should be well-covered sleeping in a room that is thoroug
hly ventilated, but where the air cannot pass direct over the patient's face. Th
e patient ought to derive much benefit from sleeping in a tent.

STOMACH TROUBLES A HINDU CURE

The patient lies on his back, his eyes closed and the operator places his left h
and at the pit of the patient's stomach, meanwhile making passes over the patien
t's head without touching it He will then mentally suggestionize the organs as f
ollows : "Your stomach is now much stronger. Morbid conditions are disappearing,
and healthy organs will reign in their stead; your secretions will become quite
normal." The operator is advised to act thus for fifteen minutes, gazing intent
ly the while at the patient's right temple.
Similar methods, naturally with corresponding changes in the suggestions so as t
o render them applicable to the illness which it is desired to treat are success
fully used in cases of Kidney Trouble Heart aliments and in afflictions of the B
ladder or Bowel.
HINDU CLAIRVOYANCE
The operator having put the patient to sleep by one of the Hindu methods already
described, addresses him in a low, droning tone substantially as follows; "Ever
y muscle in your body is slackening; you are falling into an absolutely passive
state." When this has been thoroughly impressed upon the patient's mind, the hyp
notist continues : "Whatever I say to you, will sink into your brain and form pa
rt of it; your brain is passive and receptive." He then says
"Your power of visi
on is just as good when you have your eyes closed as when they are open; in fact
, it is much better because you can see what is happening at a great distance, a
nd you can describe everything to me just as though you were present". Having in
stilled these suggestions into the subject's mind, the Yogi prompts him as to th
e appearance of a given place to which he is to project his thought-body. At fir
st, the subject is asked to relate what he sees at places relatively near
then h
is spirit is sent gradually further afield, until finally he will see and reprod
uce scenes enacted on the other side of the globe Three experiments of this kind
, lasting half-an-hour each, may be made every day. Generally, the operator will
hold the subject's hand and gaze intently at his forehead, throughout the entir
e process The suggestions are given in an insistent, determined manner, after a
number of mental promptings to the same effect,
ON LOOKING PEOPLE IN THE FACE
The Yogis have an important recommendation on this subject. On being introduced
to a person, you are to be careful to look at him or her directly between the ey
ebrows, and continue to do so while shaking hands. The student must, at the some
time, lean forward two or three inches towards the new acquaintance, the right f
oot being about twelve inches in advance of the left one. A dropping of the eyelids or a downward-look shows that the person has been influenced by your person
al magnetism. He or she must not be allowed to look you "out of countenance" .
The theory (controverted by some other authorities) is that, if you look at a ma
n between the eyes, it appears to him that you are looking directly into the eye
s and we are assured that, in this way, it is much easier to appraise a person's
character than otherwise.
LEVITATION
This remarkable process by which a Yogi performs the extraordinary feat of raisi
ng his body by will-power and keeping it suspended in the air, without any visib
le means of support, is termed 'Levitation". Both in India and Tibet "levitation
" instances are not uncommon, and strange as this defiance of the "law of gravit
ation", as the Occidentals call it, may seem, the following description (quoted
from the "Tatwabadhini Patrika") of a typical instance, should dispel any doubts
, which may arise in the minds of the unitiated:- "A few years ago, a Deccan Yog

i named Sishal, was seen in Madras to raise his "Asana" or seat, up into the air
. His whole body, seated in air, only his right hand lightly touched a deer-skin
rolled up in the form of a tube and attached to a brazen rod which was firmly s
tuck on a wooden board resting on four legs. In this position, the Yogi used to
perform his "Japa" (mystical meditation) with his eyes half-shut. At the time of
his ascending to the aerial position, and also when he descended from it, his d
isciples used to cover him with a blanket". When it is remembered that the repet
ition of his mystical incantations was continued for sometimes two or three hour
s at a stretch, during which time his body remained raised from the ground, the
astounding nature of the performance is apparent.
HYPNOTIC POWER OVER REPTILES
AND WILD ANIMALS
The Westen traveller who explores the great forests of India, the thick wilderne
ss bordering the Himalayas, the lonely regions north of Kashmir, or the impenetr
able jungles along the Malabar Coast, is armed to the teeth, and is usually esco
rted by a small army of natives, carrying a number of repeating-rifles, who act
as guides, beaters, outpost men, etc. etc. What a contrast this so-called "Child
of Civilisation" is to the Indian adepts who inhabit these isolated, man-forsak
en regions. Rifleless, without followers
in fact alone
they brave a multitude of
dangers, thanks to the power they exercise over wild beasts and reptiles. Maste
rs of the secret powers of the human mind and will, they are able, single-handed
and unarmed, to drive away the most ferocious beasts of the jungle by a mere gl
ance, a word of command, or a wave of the hand. The python, about to strike, rec
oils; the tiger, about to spring, slinks away trembling and cowed by the fakir's
look.
THE "BACK TO LIFE" MIRACLE
We have Sir Claude Wade's evidence that he was at the Court of Runjeet
Singh when a Fakir was buried alive for six weeks. The event happened in Lahore
and Sir Claude was present when the fakir was disinterred and restored to a stat
e of perfect vitality. The spot in which the man had been buried was a square bu
ilding, in the middle of one of the gardens, belonging to the Lahore Palace, wit
h an open verandah all round, and an enclosed room in the centre. On arriving th
ere, Runjeet Singh asked Sir Claude to assist him in examining the building to s
atisfy himself that it was closed as he had left it. After the examination, whic
h was perfectly satisfactory, the door of the dark room was thrown open, and Run
jeet Singh and Sir Claude entered it in company with a servant of the Fakir. A l
ight having been brought, they descended about three feet below the floor of the
room into a well, where a wooden box, about four feet long by three broad, with
a sloping roof, contained the Fakir. On opening the box, which was padlocked an
d sealed, they saw an upright figure, enclosed in a bag of white linen, which wa
s fastened by a string over the head. The servant put his arms into the box, too
k the figure out, and, closing the door, set it with its back against it. Sir Cl
aude and Runjeet Singh then descended into the cell, which was so small that the
y had to sit in front of the body and touch it with their hands and knees. Its l
egs and arms were shrivelled and stiff, the face full, the head reclining on the
shoulder like that of a corpse. A medical man who was present could discover no
pulsation, but there was, however, a heat about the region of the brain. The se
rvant then began to bathe the body with warm water, and gradually relaxed the ar
ms and legs, a process in which Runjeet Singh and Sir Claude assisted. A hot whe
aten cake was then placed on the top of the head and twice or thrice renewed. Th
e wax and cotton, which had filled up the nose and ears, was taken out, and afte
r great exertion, a knife was forced between the clenched teeth. The eyelids wer
e rubbed with clarified butter till they opened and the eyes appeared motionless
and glazed. After the third application of wheaten cake, the body was violently

convulsed; the nostrils became inflated and respiration ensued. The servant the
n put some butter on the tongue, and made the Fakir swallow it. After a few minu
tes, the eyeballs became dilated and resumed their natural colour, and the recov
ered man, recognising Runjeet Singh, asked in a faint, hollow volice : " Do you
believe me now " ?
THE BOY, THE SWORD
AND THE BASKET
Another striking example of the powers of hypnotic suggestion exercised on the m
ultitude is what as known as " The Boy, Sword and Basket " feat. The spectators
are gathered by the beating of a small drum, and the movement of the arms and ge
neral preparations are much the same as in the Rope Experiment. The feat itself
is as follows : The Fakir, having gained complete control over those around, ins
tructs the boy to enter a basket, which is only just large enough to hold him. H
aving secured the lid tightly, the Fakir then takes hold of a sharp, double-edge
d sword (which has previously been handed round for inspection) and, in full vie
w of the crowd, runs it right through the basket in all possible directions, the
point of the sword at each thrust protruding on the opposite side. After about
a dozen such stabs he opens the basket, from which the boy emerges without so mu
ch as a scratch. This feat must not be confused with a juggler's trick. It is ac
complished solely by virtue of the Sage's mental control over the onlookers. The
accuracy of the above description of this feat has been conclusively proved by
photographic record.
THE GREAT DEMATERIALISATION
EXPERIMENT
Beyond stating that by a thorough mastery of mind over matter the true Yogi is a
ble to refute the Western conception of physical laws, I shall not attempt to ex
plain the mystery of dematerialisation, but the following narrative will neverth
eless prove interesting : Dadi Masra was a recluse, living in a lonely mountain
cave one hundred miles from the nearest hamlet. Great were his powers, and muchsought-after his advice. One day a Western traveller, having heard of his fame,
set out to consult the Sage upon a matter of importance. Arriving after many har
dships and a tedious journey at the Adept's mountain retreat, the unenlightened
one was astonished to find the entrance to the cave completely blocked by a mass
ive boulder which must have weighed many tons, although, as a matter of fact, he
had observed from an opposite mountain ridge, the Fakir leaving, entering, re-l
eaving, re-entering, the cave. Disappointed, worried and perplexed, he sat down
opposite the boulder, determined to wait for the Adept's appearance. After a lap
se of twenty minutes, a strange, shadowy substance caught his vision. It seemed
to proceed from the centre of the boulder. Gradually this nebulous mass assumed
the outlines and shape of the Fakir himself, who, with a slow, majestic step, ap
proached the traveller, saying : " Well, my son, what have you come to consult m
e about ? " Without waiting for a reply, the Yogi waved his hand, motioning the
traveller towards the cave, and behold, the boulder, which, a moment before had
rendered the entrance impassable, had vanished as if by magic. The traveller was
too dumbfounded to consult the Fakir upon the original cause of his journey. Th
is did not matter, however, for no sooner had they entered than, seating himself
on the ground, the Seer said : " Sit down, my son, I know what is on your mind.
Let me enter the ethereal plane, seek, and then give you counsel. " With these
words the adept closed his eyes and became, to all appearances, lifeless. The sa
me shadowy form of the Fakir again emerged
this time from the Adept's material b
ody, around which it moved thirteen times, describing a slightly larger circle a
s it proceeded. It finally disappeared, to return
to quote the traveller's words
: " after what seemed to be an age " and, performing the same mystic gyrations,
was absorbed by the Adept's material self. Slowly the deathlike features of the

Fakir resumed their normal appearance and, after an almost imperceptible quiver
ing of the eyelids, and speaking in a low, solemn tone, he gave the wanderer the
much-desired advice. During the entire proceeding, the cave was filled with a s
oft opaline light, backed by an inexplicable iridescence.
THE ROPE FEAT
The scene is a palm-shaded space resembling somewhat the Eastern marketplace. In
the centre of this open space is the Ascetic. His eyes, sometimes closed, somet
imes open, he stands waving his arms and gesticulating, uttering mysterious inca
ntations, meanwhile swaying gently to the rhythm. On the ground in front of him
is a coiled rope, over which he stretches out his hands every now and again. On
his right stands a boy of about twelve years of age
the most noticeable thing ab
out whom is a far-away, dreamy expression of the eyes. Imagine the boy, the rope
and the Fakir surrounded by an ever-swelling, surging crowd, who, by a carefull
y-preserved semi-circle remain, however, at a respectful distance. Eventually th
e Yogi stoops, lifts up the end of the rope and holds it out at arm's length, su
ddenly withdrawing his hands, when lo, the end of the rope is seen to rise highe
r and higher, pulled upwards as it were by an invisible agency. This process con
tinues until the other end of the rope is just off the ground. Then the Fakir mo
tions the boy to take hold of the rope and to climb. This the youth does, reachi
ng first the top of the rope, and then the ground again, in safety, to the marve
l and astonishment of the spectators. A rather sensational variation of the abov
e experiment is as follows : After the boy has climbed to the top, the Fakir app
arently ascends the rope with a knife in his teeth, catches the boy, cuts him in
pieces, and drops the different parts of the body to the ground, where they lie
quivering. Then the Fakir descends, patches the boy up again, sends him up the
rope, and, after he reaches the top, the rope and the boy vanish quickly.
THE FIRE TEST
To the ordinary mind it seems impossible for any human being to pass through sco
rching flames without the least feeling of pain or sign of discomfiture. Yet, fo
r the true Ascetic, this is by no means an uncommon performance. It is said that
only those who know and believe in their esoteric powers are able to pass the o
rdeal unscathed. Hence it is a test of faith and is regarded by the Adept as the
crowning glory of his attainments. The ceremony differs slightly according to t
he locality in which it takes place from the usual faggot pyre to a circle of dr
ied, inflammable grass and branches, but the principle throughout remains the sa
me. Another test is that in which the Adept traverses with bare feet a red-hot s
heet of iron or other metal.
THE SECRET SYSTEMS OF
THE YOGIS
The student is now in possession of information concerning the least-known pheno
mena of Oriental Mysticism and the wonderful powers of the Eastern Adept. At las
t the West knows what the East has known and practised for many centuries. No po
wer is older or greater than the mental force of man which has rendered possible
all the baffling mysteries of the East. It is my object in this Course to revea
l the secret practices of the Yogis and to show how these dark-skinned Savants a
ttain such marvellous control over themselves as well as over others. For this p
urpose it is necessary to review the various Yogi methods, known by the names HA
THA, RAJA, KARMA and GNANI, in addition to which a thorough understanding of the
esoteric principle is imperative.
HATHA YOGA
HATHA

as Ramacharaka teaches us

is that branch of Yogi philosophy which deals wi

th the
th all
system
gnises

physical body, its care, its well-being, its health, its strength, and wi
that tends to keep it in its natural and normal state of health. It is a
of glorified physical culture, but it is also more than that, for it reco
that the body is merely the outer husk of the Intelligence.

PRANA ABSORPTION
As everybody knows, our bodies develop from infancy to manhood or womanhood, and
are kept in working order by nourishment, which is extracted from the foods whi
ch we consume. There is contained in the food of man and the lower animals a cer
tain amount of Prana, which is absolutely necessary for the maintenance of stren
gth and energy, and which is extracted by the progress of mastication. Obviously
therefore, imperfect mastication, or chewing, results in an insufficient absorp
tion of this vital Prana and a consequent loss of vigour and health. In order to
increase your mental efficiency, which is of prime necessity in the acquisition
of Yogi skill, I ask you to carry out the following test, and guarantee that yo
u will be surprised at the far-reaching and beneficial results that will assured
ly follow :
TEST (Prana Absorption)
The very next meal you have to take, just eat your food on the Prana plan. Do no
t take too large a mouthful. Masticate each mouthful thoroughly until not a part
icle of solid food remains in your mouth. Do not swallow, but allow your food to
melt
as it were in your mouth and go down the throat without any conscious effo
rt on your part. Naturally the particular food you require to eat, and the amoun
t taken into your mouth at a time, varies. However, 30 to 40 is the average amou
nt of " chews " required to convert a mouthful of food into the semi-dissolved c
ondition mentioned. Remember you must not swallow during the entire meal; simply
masticate the food until it flows down the throat and is taken into your system
almost imperceptibly. If you will carry out this method even a week only, you w
ill find that the following are but a few of the beneficial results which will e
nsue :
a) You will eat much less, while the nourishment derived will be twice as much a
s formerly.
b) If you are a victim to periodical, chronic, or "winter" constipation, you wil
l notice a remarkable improvement.
c) Should you be inclined to obesity, a reduction in weight and measurements, br
inging you down to normal, will soon be apparent.
d) Emaciated, thin, scraggy and bony individuals quickly put on flesh through th
is method, no matter if fattening diet, malt treatment and other means have fail
ed.
e) If you suffer from indigestion, feel run down, or are out of sorts, this natu
ral procedure will do you more good than all the medicine, drugs or tonics in th
e world, and the results will be permanent.
YOGI USE OF WATER
The Adepts and Ascetics quaff great draughts of pure water, which, they recognis
e, as being a very important factor in the maintenance of that healthy condition
which they require in order to be able to carry out their feats. It is written
in the secret lore that water, alone, stimulates the excretive processes and "fl
ushes" the system two vital functions
and it is advisable, therefore, for the wou
ld-be Adept to drink about two quarts of water daily, a tumblerful first thing i
n the morning and before retiring for the night, the rest being drunk during the

day. The Ascetic never drinks while partaking of solid food, but about twenty m
inutes afterwards .
BREATH IS LIFE
"The infant draws in a long, deep breath, retains it for a moment to extract fro
m it its life-giving properties, and then exhales it in a long wail, and lo, its
life on earth has begun. The old man gives a faint gasp, ceases to breathe, and
life is over. "
Now that we have reached this section of Yogi philosophy it will be necessary fo
r us to remember that mysterious substance "Prana", which has defied chemical an
alysis and which has been dealt with in the section relating to food mastication
. In the Western world scientists describe this " Prana " as consisting of minut
e electrical particles. The student will remember the special "Prana-Plan" of ea
ting food, as practised by the Yogis. There is also a special way of breathing i
n order to extract from the air the maximum amount of "Prana".
The healthy adult savage and the healthy infant of civilisation both breathe in
what has been described as the "Yogi-Complete-Breath" manner, but civilised man
has adopted unnatural methods of living, clothing, etc., and rarely knows how to
breathe in the natural way.
The Master Ramacharaka, advocates the following simple exercise, which gives an
excellent idea as to how one should breathe in order to obtain the utmost benefi
t therefrom.
(1) Stand or sit erect and, breathing through the nostrils, inhale steadily, fir
st filling the lower part of the lungs, which is accomplished by bringing into p
lay the diaphragm, which, descending, exerts a gentle pressure on the abdominal
organs, pushing forward the front walls of the abdomen. Then fill the middle par
t of the lungs, pushing out the lower ribs, breast-bone and chest. Then fill the
higher portion of the lungs, protruding the upper chest, thus lifting the chest
, including the upper six or seven pairs of ribs. In the final movement the lowe
r part of the abdomen will be slightly drawn in, which movement gives the lungs
a support and also helps to fill the highest part of the lungs.
Be careful not to regard this manner of breathing as consisting of three distinc
t movements. The inhalation is not threefold, but is continuous, the entire ches
t cavity from the lowered diaphragm to the highest point of the chest in the reg
ion of the collar-bone, being expanded with a uniform movement. Avoid a jerky se
ries of movements in inhaling and strive to attain a steady continuous action. P
ractice will soon overcome the tendency to divide the inhalation into three move
ments and will result in a uniform, continuous breath. After a little practice,
you will be able to complete the inhalation in a couple of seconds.
(2) Retain the breath for a few seconds.
(3) Exhale the breath quite slowly, holding the chest in a firm position, and dr
awing the abdomen in a little and lifting it slowly upward as the air leaves the
lungs. When the air is entirely exhaled, relax the chest and abdomen. A little
practice will render this part of the exercise easy, and the movement once acqui
red will be afterwards performed almost automatically.
It is advocated that these Yogi exercises be practised in front of a large mirro
r, with the hands lightly placed on the abdomen, so that the movements may be fe
lt. At the end of each inhalation the shoulders should be slightly raised, to al
low the air to pass freely into the lungs. While the exercises may at first pres
ent some slight difficulty, once they are acquired, they will be found vastly su
perior to all other methods.

So far we have considered but one branch or part of Yogi Philosophy, i. e., HATH
A. Let us now turn our attention to the remaining three, viz. , Raja, Karma and
Gnani, respectively.
RAJA YOGA
The principle of Raja Yoga is briefly the development of those faculties and qua
lities in man, which, in ninety cases out of a hundred, have been allowed to rem
ain dormant. It is but one of the paths which lead to that higher plane, where p
assion, deceit, covetousness, bad-temper, worry, anxiety, uncharitable thoughts
and various other " weaknesses " are unknown. The seeker who aspires to attain t
his mental status must consistently apply the laws governing self-control, conce
ntration, will-power, and he will have no difficulty in reaching the advanced pl
ane of self-development, called " RAJA ".
KARMA YOGA
The next path to light is Karma Yoga, or the Yoga of Work and Action. This phase
deals with the law of cause and effect in the spiritual world, where action pro
duces specific effects which, in turn, set up reactions and secondary effects. W
e are what we are to-day because of our trangression or omissions in the past. W
e are the result of our actions. Every violation of the Universal Law brings ine
vitable retribution in its wake, for, as we sow, so we reap,
or in aaccordance w
ith the exhortation of Christian philosophy : " Do unto others as you would be d
one by. "
GNANI YOGA
The fourth and final path, known as "Gnani", is that to which student philosophe
rs men and women of the intellectual temperament
are attracted. Those who feel d
rawn towards metaphysical reasoning and speculation, subtle intellectual researc
h, philosophy, science and similar lines of mental effort, turn naturally to Gna
ni Yoga, as it holds out to them a pleasant and agreeable path to that which is
dear to their hearts. It must not be supposed, however, that this branch appeals
to intellectuals exclusively. Those who are continually seeking the "why and wh
erefore" of everything, souls who feel a deep yearning for the underlying truth;
everyone, whoever contemplates the scheme of things in general
these are the pe
ople to whom Gnani Yoga is especially attractive. The development of science, li
terature and art has increased the mind range of once primitive man, but there i
s always one inexplicable problem which dates back to the earliest days of thoug
ht - the conception of the Absolute. In all manner of ways, men have sought to s
olve thisperplexity - the God of the Christians, the Buddha of the Buddhists, th
e Brahma of the Hindus, or even the Allah of the Mahommedans, are some of man's
various attempts to express the omnipotence, omniscience, omnipresence of the Di
vine Intelligence .
To the earnest student of Oriental occultism, as expounded in this Course, I wou
ld say that when he has learned his psychic might, when he develops his mystic p
ower, he and not till then
will have reached the highest pinnacle of material an
d moral strength, assured of the realisation of all ideals on the human side of
life, by reason of the certainty of all-pervading aid from the Mystic Realm.

LESSON FIFTY-FIVE - VOCAL QUALITIES

FEW PERSONS KNOW what is meant by qualities of the voice, and still fewer person
s ever make use of them. All conversations are carried on in the same uninterest

ing fiat tones, which soon tire even those who employ them. We now approach the
study of those tones that reflect the real soul and character behind them. The m
outh and throat are given the power to change their shape, and thereby change th
e nature of the tones that are uttered. Earlier in these lessons we learned that
when the upper throat is nearly closed, the tones are flat and guttural; that w
hen the lower throat is partly closed the tones are threatening and pectoral
Singers are taught to impinge their voices against the front upper palate of the
mouth, and at this place the tones are bright and beautiful. For speaking and c
onversing the tones may be forward in the position just stated; or the voice may
be impinged against the middle of the palate, in which case a different effect
is produced; and if impinged against the soft palate, the dark or gloomy quality
is made.
Then when the upper throat is open and round, another timbre follows; but when t
he lower throat is open and round, still another effect is produced. And so on t
hrough the entire list of changes in the voice that reflect the soul or the char
acter of the speaker.
All these varieties of voice are known as TIMBRE QUALITIES.
Asyou open this lesson you ask if there can be anything more tobe learned about
the voice. But you will agree, ere long, that this faculty of speech is most won
derful, most amazing in its powers.
The end has not yet been reached.
Color is a great thing; but no musical instrument can of itself produce color; a
lthough the players are able to do so to some extent.
But the church organ is able to produce timbre qualities. You have heard it almo
st sing in the beauty and ecstasy of its tones; then suddenly change to the heav
y roll of majesty; or again produce the liquid notes of birds at early morning;
and so on, through a multitude of qualities that are summoned by the manipulatio
n of the many stops. The organ has timbre qualities, but lacks tone color.
The true character or inner life of a person shows itself in the timbre that pre
vails in that person's voice. He who leads a gloomy, solemn life, will fall into
the unconscious habit of using thedark form, and generally a low pitch. If his
gloom is mingled with sorrow or suffering, the pitch is higher, and there is a m
ixture of the laryngeal timbre in the voice.
Although the dark form is perfectly natural, and is given to the world in fact b
y the world's great mother, yet everybody does not possess it. It is easily acqu
ired by practice.
A man or woman whose life has more of happiness than of sorrow in it, will fall
into an unconscious habit of using the bright form, and vice versa.
Daniel Webster's habitual timbre quality was orotund. He was brought up amid the
giant scenery of New Hampshire and the grandeur of earth impressed itself on hi
s mind and heart.
"TIMBRE MEANINGS"
The Bright Timbre means happiness, brightness, or vitality. It is produced by im
pinging the voice forward in the mouth so that it strikes against the hard palat
e near the front upper teeth.
The Dark. Timbre means gloom or solemnity. II is made by impinging the voice aga

inst the soft, palate near the back of the mouth.

The Pure Timbre means beauty. It is made with a round shape of the throat.
The Orotund Timbre means grandeur. It is made by enlarging the whole pharynx and
thereby increasing the volume of
The Guttural Timbre means hatred. It is made with the flat shape of the throat.
The Nasal Timbre means scorn. It is made by lessening the resonance of the voice
which seems as if the nose intervened
The Oral Timbre means weakness. It is made by mouthing the voice, or confining t
he sound within the mouth with very little vitality.
The Laryngeal Timbre means suffering. It is made at the vocal cords and has no v
itality elsewhere.
The Aspirate Timbre means something startling or secret. It is made by a large p
roportion of escaping air mixed with the voice.
The Whisper Timbre means extreme secrecy or startling importance. It is made by
removing all tone from the voice, and using only a whisper.
The Pectoral Timbre means awe or deep malice. It is made by the flat shape of th
e lowest part of the throat.
Just as the player of a great church organ would suit the stops to the character
of the selections played, so any person in life should suit the Timbres to the
uses made of the voice.
In business conversation the Pure Timbre is the most attractive, and may be shad
ed with some slight changes in the Bright and Dark.
In social conversation, the Bright, Dark, Pure, Orotund, and Whisper are useful,
but should be tempered in good taste.
The preacher has need of the Bright, Dark, Pure, Orotund Pectoral, and possibly
the Whisper, which is very effective when rightly used.
The lawyer in his address to the jury has need of all the Timbres, as has been p
roved in the lives of every successful attorney.
The actor needs exactly as many Timbres as the lawyer Edwin Booth was past-maste
r of Timbre tones. The difference between the actor and the lawyer is that the l
atter keeps more closely to the conversational Timbres except when he is depicti
nghuman character, while the actor has occasion to depart morefrequently from th
ose Timbres when he steps out of the merely conversational roles.
The reciter, entertainer and imitator needs all the Timbres that are described i
n this lesson. The lecturer is a social converser on a large scale. The orator i
s an actor in part and needs in part of his work all the Timbres. John B. Gough
was the most wonderful depieter of human character of modern times, if not of al
l time; yet, without his mastery of these Timbres, he would have been amere lect
urer. The Timbres coined for him more than a mil-liondollars, and they did the s
ame for Dickens, the reader of his own characters.
A Timbre is the character of the tone.
A Quality is the blend in which the Timbre is employed in the voice.

We will include here those Qualities that are most useful in ordinary life.
The First Quality is Bright. The Quotation is: "My happy heart with rapture swells
." The Second Quality is Dark. The Quotation is: "Her death was sadly beautiful, a
nd her soul was borne upon the perfume of earth's drooping lilies to the land of
flowers that neverfade." The Third Quality is Neutral. The Quotation is: "Though
they smile in vain for what once was ours, they are love's last gift." The Fourt
h Quality is Half-Bright. The Quotation is: "The Rhine! The Rhine! Our own imperia
l river! Be glory on thy track!" The Fifth Quality is Half-Dark. The Quotation is:
"One sweetly solemn thought comes to me o'er and o'er." All the foregoing Quali
ties are made in the Pure Timbre mixed witheither Bright or Dark Timbres, except
the Third which is neutral; that is, without brightness or darkness. The Sixth
Quality is Bright Orotund. The Quotation is: "And the spent ship, tempest driven,
on reef hen rent and riven." The Seventh Quality is Half-Dark Orotund. The Quotati
on is:
"Through what variety of untried being, through whal scenes and changes must we
pass!"
The Eighth Quality is Dark Orotund. The Quotation is:
"Toll! toll! toll! thou bell by billows swung!"
The Ninth Quality is Whisper. The Quotation is:
"Hark! Listen! Keep still! Some one is coming!"
The Tenth Quality is Aspirate. The Quotation is:
"Thou sure and firm-set earth, hear not my steps which way they walk!"
The Eleventh Quality is Bright Guttural. The Quotation is;
"I loathe you in my bosom!"
The Twelfth Quality is Dark Guttural. The Quotation is:
"Tomorrow, and tomorrow, and tomorrow, creeps in this petty pace from day to day
, to the last syllable of recorded time."
The Thirteenth Quality is Pectoral. The Quotation is:
"I am thy father's spirit, doomed for a certain term to walk the night."
You can make your own colors.
In a previous lesson you were taught to make the round voice and to remove its c
rudities. That produces the Pure Timbre Such a Timbre you must have if you would
have friends. So that much is assured, and is easy.
To produce the Orotund Timbre, merely give greater volume of sound to the Pure v
oice. Make the throat cavity deeper and larger, and that is all there is to it.
So the Orotund will be at hand in your tones very soon.
The Bright and Dark Timbres are matters of impingement, which means that a forwa
rd throwing of the tones will brighten the voice, and a backward throwing of the
voice will darken it.
The Guttural is made by the top of the flat throat. To be sure, the Guttural is

a flat voice and is faulty; but hatred is a faulty phase of character.

The Aspirate is a mixture of tone and whisper. It is a fault, but the above rema
rks concerning the Guttural, will apply.
The Pectoral is like the Guttural, except that it is made in the lower throat, w
hile the Guttural is made in the upper throat Very little practice will be neede
d to secure it in your voice if you use the quotation given.
In fact all the quotations help very much to establish the Qualities.

Magnetism has a consistent Track of therapeutic successes

Animal Magnetism has always had a very consistent track of both successes and in
vestigations.
If we take a look at the ancient records of old French magnetizers we see thousa
nds of successes. These results are present even today.
We have in fact discovered and analyzed many people who continue these ancient m
ethods.
We will now mention some recent operators who obtained stunning results under mo
dern research conditions.
Andalini, a magnetist who lived in Italy in the 1960s, worked with more than 800
0 people. He always performed under medical check and got 85 % of his results we
re positive (improvements or healings).

Giovanni Andalini: healed more than 8000 people

His way of performing was analyzed by many physicians.
He worked mostly on physical illnesses. Among these we have paralisys, epilepsy,
poliomyelitics and many other cases.
Vincenzo Campanelli worked on addictions and specifically on quitting smoking wi
th a 90% success rate on thousand of cases.

Vincenzo Campanelli: thousands of people stopped smoking

Most of his clients were high ranking, and he even had a king and a prime minist
er.
My master Prof. Erminio Di Pisa healed many pathologies in a few seconds.
He worked and collaborated with many physicians as well as in hospitals (San Ra
ffaele di Milano).
We could cite many others: the French Alalouf, Michel Hermann (Germany) and ma
ny many others throughout all of history.
There are many other magnetists who are not known to the general public but di

d well to thousands of people.

Our goal is to not only help people rediscover this healing methodology, but als
o to rediscover it at its higher level.
In the course of the centuries it split into many branches, each one developing
a specific aspect.
We must again bring together what is dispersed in order to unleash its true powe
r. Our modern world tends to divide. Even if dividing could sometimes be initial
ly good, it risks making us forget that man is one.
Lesson 4
hysical illnesses. Among these we have paralisys, epilepsy, poliomyelitics and m
any other cases.
Vincenzo Campanelli worked on addictions and specifically on quitting smoking wi
th a 90% success rate on thousand of cases.

Vincenzo Campanelli: thousands of people stopped smoking

Most of his clients were high ranking, and he even had a king and a prime minist
er.
My master Prof. Erminio Di Pisa healed many pathologies in a few seconds.
He worked and collaborated with many physicians as well as in hospitals (San Ra
ffaele di Milano).
We could cite many others: the French Alalouf, Michel Hermann (Germany) and ma
ny many others throughout all of history.
There are many other magnetists who are not known to the general public but di
d well to thousands of people.
Our goal is to not only help people rediscover this healing methodology, but als
o to rediscover it at its higher level.
In the course of the centuries it split into many branches, each one developing
a specific aspect.
We must again bring together what is dispersed in order to unleash its true powe
r. Our modern world tends to divide. Even if dividing could sometimes be initial
ly good, it risks making us forget that man is one.
Lesson 4
p>We must again bring together what is dispersed in order to unleash its true po
wer. Our modern world tends to divide. Even if dividing could sometimes be initi
ally good, it risks making us forget that man is one.
Lesson 4
us forget that man is one.
Lesson 4