,a ,,series ,,of ,,lessons              
,,in ,,raja ,,yoga                      
,by ,,yogi ,,ramacharaka    ,author of  
,fourteen ,lessons in ,yogi ,philosophy 
and ,oriental ,occultism  ,advanced     
,course in ,yogi ,philosophy1 etc42     
,hatha ,yoga2 ,psychic  ,healing2       
,science of ,breath4 etc4               
#aijf          ,when the soul sees      
itself as a ,center surrounded by its   
circumference--when the ,sun knows that 
it is a ,sun1 surrounded by its         
whirling planets-then is it ready for   
the ,wisdom and ,power of the  ,masters4
          ,,publishers' ,,notice    ,the
 lessons which compose this volume1     
originally appeared in the shape  of    
monthly lessons1 the first of which was 
issued in ,october1 #aije1 and  the     
twelfth in ,september1 #aijf4 ,these    
lessons met with a hearty and  generous 
response from the public1 and the       
present volume is issued in  response to
 the demand for the lessons in a        
permanent and durable form4  ,there have

 been no changes made in the text4      
,the publishers take the liberty to call
 the attention of the reader to  the    
great amount of information condensed   
within the space given to each  lesson4 
,students have told us that they have   
found it necessary to read  and study   
each lesson carefully1 in order to      
absorb the varied  information contained
 within its pages4 ,they have also      
stated that they  have found it         
advisable to re-read the lessons several
 times1 allowing an  interval between   
each reading and that at each re-reading
 they would  discover information that  
had escaped them during the course of   
the  previous study4 ,this has been     
repeated to us so often that we feel    
justified in mentioning it1 that other  
readers might avail themselves of  the  
same course and plan of study4          
,following his usual custom1 the writer 
of the lessons has declined to  write a 
preface for this book1 claiming that the
 lessons speak for  themselves1 and that

 those for whom they are intended will  
receive the  message contained within   
them1 without any prefatory talk4       
,,the ,,yogi ,,publication ,,society4   
,,index          ,,lesson ,i4   ,the ,i 
,,lesson ,,ii4  ,the ,ego's ,mental     
,tools      ,,lesson ,,iii4  ,the       
,expansion of the ,self       ,,lesson  
,,iv4  ,mental ,control        ,,lesson 
,v4   ,the ,cultivation of ,attention   
,,lesson ,,vi4  ,cultivation of         
,perception      ,,lesson ,,vii4  ,the  
,unfoldment of ,consciousness           
,,lesson ,,viii4 ,the ,highlands and    
,lowlands of ,mind       ,,lesson ,,ix4 
,the ,mental ,planes        ,,lesson ,x4
  ,sub-,consciousing       ,,lesson     
,,xi4  ,sub-,conscious ,character       
,building      ,,lesson ,,xii4          
,sub-,conscious ,influences             
,,the ,,first ,,lesson4    ,,the ,i4    
,in ,india1 the ,candidates for         
,initiation into the science of ,raja   
,yoga1  when they apply to the ,yogi    
,masters for instruction1 are given a   

series  of lessons designed to enlighten
 them regarding the nature of the ,real 
,self1 and to instruct them in the      
secret knowledge whereby they may       
develop the consciousness and           
realization of the real ,i within them4 
,they are shown how they may cast aside 
the erroneous or imperfect  knowledge   
regarding their real identity4    ,until
 the ,candidate masters this            
instruction1 or at least until the truth
  becomes fixed in his consciousness1   
further instruction is denied him1  for 
it is held that until he has awakened to
 a conscious realization of  his ,actual
 ,identity1 he is not able to understand
 the source of his  power1 and1         
moreover1 is not able to feel within him
 the power of the  ,will1 which power   
underlies the entire teachings of ,raja 
,yoga4    ,the ,yogi ,masters are hot   
satisfied if the ,candidate forms merely
 a clear  intellectual conception of    
this ,actual ,identity1 but they insist 
that he  must feel the truth of the     

same--must become aware of the ,real    
,self--must enter into a consciousness  
in which the realization becomes a  part
 of his everyday self--in which the     
realizing consciousness becomes  the    
prevailing idea in his mind1 around     
which his entire thoughts and  actions  
revolve4    ,to some ,candidates1 this  
realization comes like a lightning flash
 the  moment the attention is directed  
toward it1 while in other cases the     
,candidates find it necessary to follow 
a rigorous course of training  before   
they acquire the realization in         
consciousness4    ,the ,yogi ,masters   
teach that there are two degrees of this
 awakening  consciousness of the ,real  
,self4 ,the first1 which they call the  
,consciousness of the ',i'1 is the full 
consciousness of real existence  that   
comes to the ,candidate1 and which      
causes him to know that he is a  real   
entity having a life not depending upon 
the body--life that will go  on in spite
 of the destruction of the body--real   

life1 in fact4 ,the  second degree1     
which they call the ,consciousness of   
the ',i ,,am'1 is  the consciousness of 
one's identity with the ,universal      
,life1 and his  relationship to1 and    
in-touchness with all life1 expressed   
and  unexpressed4 ,these two degrees of 
consciousness come in time to all who   
seek ,the ,path4 ,to some it comes      
suddenly2 to others it dawns gradually2 
to many it comes assisted by the        
exercises and practical work of ,raja   
,yoga4    ,the first lesson of the ,yogi
 ,masters to the ,candidates1 leading up
 to the  first degree1 above mentioned1 
is as follows3 ,that the ,supreme       
,intelligence of the ,universe--the     
,absolute--has manifested the being that
  we call ,man--the highest             
manifestation on this planet4 ,the      
,absolute has  manifested an infinitude 
of forms of life in the ,universe1      
including  distant worlds1 suns1        
planets1 etc41 many of these forms being
 unknown to  us on this planet1 and     

being impossible of conception by the   
mind of the  ordinary man4 ,but these   
lessons have nothing to do with that    
part of the  philosophy which deals with
 these myriad forms of life1 for our    
time will  be taken up with the         
unfoldment in the mind of man of his    
true nature and  power4 ,before man     
attempts to solve the secrets of the    
,universe without1  he should master the
 ,universe within--the ,kingdom of the  
,self4 ,when he  has accomplished this1 
then he may1 and should1 go forth to    
gain the  outer knowledge as a ,master  
demanding its secrets1 rather than as a 
slave  begging for the crumbs from the  
table of knowledge4 ,the first knowledge
  for the ,candidate is the knowledge of
 the ,self4    ,man1 the highest        
manifestation of the ,absolute1 as far  
as this planet is  concerned1 is a      
wonderfully organized being--although   
the average man  understands but little 
of his real nature4 ,he comprises within
 his  physical1 mental and spiritual    

make-up both the highest and the lowest1
  as we have shown in our previous      
lessons 7the ,fourteen ,lessons and the 
,advanced ,course74 ,in his bones he    
manifests almost in the form of  mineral
 life1 in fact1 in his bones1 body and  
blood mineral substances  actually      
exist4 ,the physical life of the body   
resembles the life of the  plant4 ,many 
of the physical desires and emotions are
 akin to those of the  lower animals1   
and in the undeveloped man these desires
 and emotions  predominate and overpower
 the higher nature1 which latter is     
scarcely in  evidence4 ,then ,man has a 
set of mental characteristics that are  
his own1  and which are not possessed by
 the lower animals 7,see ,fourteen      
,lessons74 ,and in addition to the      
mental faculties common to all men1 or  
rather1 that are in evidence in a       
greater or lesser degree among all men1 
there are still higher faculties latent 
within ,man1 which when manifested  and 
expressed render ,man more than ordinary

 ,man4 ,the unfoldment of these  latent 
faculties is possible to all who have   
reached the proper stage of             
development1 and the desire and hunger  
of the student for this  instruction is 
caused by the pressure of these         
unfolding latent  faculties1 crying to  
be born into consciousness4 ,then there 
is that  wonderful thing1 the ,will1    
which is but faintly understood by those
  ignorant of the ,yogi ,philosophy--the
 ,power of the ,ego--its birthright     
from the ,absolute4    ,but while these 
mental and physical things belong to    
,man1 they are  not the ,man himself4   
,before the ,man is able to master1     
control1 and  direct the things         
belonging to him--his tools and         
instruments--he must  awaken to a       
realization of ,himself4 ,he must be    
able to distinguish  between the ,i and 
the ,not ,i4 ,and this is the first task
 before the  ,candidate4    ,that which 
is the ,real ,self of ,man is the       
,divine ,spark sent forth from  the     

,sacred ,flame4 ,it is the ,child of the
 ,divine ,parent4 ,it is                
,immortal--,eternal--,indestructible--,i
nvincible4 ,it possesses within  itself 
,power1 ,wisdom1 and ,reality4 ,but like
 the infant that contains  within itself
 the sometime ,man1 the mind of ,man is 
unaware of its latent  and potential    
qualities1 and does not know itself4 ,as
 it awakens and  unfolds into the       
knowledge of its real nature1 it        
manifests its  qualities1 and realizes  
what the ,absolute has given it4 ,when  
the ,real  ,self begins to awaken1 it   
sets aside from itself those things     
which  are but appendages to it1 but    
which it1 in its half-waking state1 had 
regarded as its ,self4 ,setting aside   
first this1 and then that1 it finally   
discards all of the ,not ,i1 leaving the
 ,real ,self free and delivered  from   
its bondage to its appendages4 ,then it 
returns to the discarded  appendages1   
and makes use of them4    ,in           
considering the question3 ,what is the  

,real ,self8 let us first stop  to      
examine what man usually means when he  
says ,i4    ,the lower animals do not   
possess this ,i sense4 ,they are        
conscious of  the outer world2 of their 
own desires and animal cravings and     
feelings4  ,but their consciousness has 
not reached the ,self-conscious stage4  
,they  are not able to think of         
themselves as separate entities1 and to 
reflect  upon their thoughts4 ,they are 
not possessed of a consciousness of the 
,divine ,spark--the ,ego--the ,real     
,self4 ,the ,divine ,spark is hidden in 
the  lower forms of life--even in the   
lower forms of human life--by many      
sheaths that shut out its light4 ,but1  
nevertheless1 it is there1 always4  ,it 
sleeps within the mind of the           
savage--then1 as he unfolds1 it begins  
to throw out its light4 ,in you1 the    
,candidate1 it is fighting hard to  have
 its beams pierce through the material  
coverings ,when the ,real ,self  begins 
to arouse itself from its sleep1 its    

dreams vanish from it1 and it  begins to
 see the world as it is1 and to         
recognize itself in ,reality and  not as
 the distorted thing of its dreams4     
,the savage and barbarian are scarcely  
conscious of the ,i4 ,they are but  a   
little above the animal in point of     
consciousness1 and their ,i is  almost  
entirely a matter of the consciousness  
of the wants of the body2  the          
satisfaction of the appetites2 the      
gratification of the passions2 the      
securing of personal comfort2 the       
expression of lust1 savage power1 etc4  
,in the savage the lower part of the    
,instinctive ,mind is the seat of the   
,i4 7,see ,fourteen ,lessons for        
explanation of the several mental planes
  of man47 ,if the savage could analyze 
his thoughts he would say that the  ,i  
was the physical body1 the said body    
having certain feelings1  wants and     
desires4 ,the ,i of such a man is a     
physical ,i1 the body  representing its 
form and substance4 ,not only is this   

true of the savage1  but even among     
so-called civilized men of to-day we    
find many in this  stage4 ,they have    
developed powers of thinking and        
reasoning1 but they do  not live in     
their minds as do some of their         
brothers4 ,they use their  thinking     
powers for the gratification of their   
bodily desires and  cravings1 and really
 live on the plane of the ,instinctive  
,mind4 ,such a  person may speak of my  
mind1 or my soul1 not from a high       
position  where he looks upon these     
things from the standpoint of a ,master 
who  realizes his ,real ,self1 but from 
below1 from the point-of-view of the man
  who lives on the plane of the         
,instinctive ,mind and who sees above   
himself the higher attributes4 ,to such 
people the body is the ,i4  ,their ,i is
 bound up with the senses1 and that     
which comes to them  through the senses4
 ,of course1 as ,man advances in culture
 and  civilization1 his senses become   
educated1 and are satisfied only with   

more refined things1 while the less     
cultivated man is perfectly satisfied   
with the more material and gross sense  
gratifications4 ,much that we call      
cultivation and culture is naught but a 
cultivation of a more refined  form of  
sense gratification1 instead of a real  
advance in consciousness  and           
unfoldment4 ,it is true that the        
advanced student and ,master is         
possessed of highly developed senses1   
often far surpassing those of the       
ordinary man1 but in such cases the     
senses have been cultivated under the   
mastery of the ,will1 and are made      
servants of the ,ego instead of things  
hindering the progress of the soul--they
 are made servants instead of  masters4 
,as ,man advances in the scale1 he      
begins to have a somewhat higher        
conception of the ,i4 ,he begins to use 
his mind and reason1 and he  passes on  
to the ,mental ,plane--his mind begins  
to manifest upon the plane  of          
,intellect4 ,he finds that there is     

something within him that is higher     
than the body4 ,he finds that his mind  
seems more real to him than does  the   
physical part of him1 and in times of   
deep thought and study he is  able      
almost to forget the existence of the   
body4    ,in this second stage1 ,man    
soon becomes perplexed4 ,he finds       
problems that  demand an answer1 but as 
soon as he thinks he has answered them  
the  problems present themselves in a   
new phase1 and he is called upon to     
explain his explanation4 ,the mind1 even
 although not controlled and  directed  
by the ,will1 has a wonderful range1    
but1 nevertheless1 ,man finds  himself  
traveling around and around in a circle1
 and realizes that he is  confronted    
continually by the ,unknown4 ,this      
disturbs him1 and the higher  the stage 
of book learning he attains1 the more   
disturbed does he  become4 ,the man of  
but little knowledge does not see the   
existence of  many problems that force  
themselves before the attention of the  

man of  more knowledge1 and demand an   
explanation from him4 ,the tortures of  
the  man who has attained the mental    
growth that enables him to see the new  
problems and the impossibility of their 
answer1 cannot be imagined by one  who  
has not advanced to that stage4    ,the 
man in this stage of consciousness      
thinks of his ,i as a mental  thing1    
having a lower companion1 the body4 ,he 
feels that he has advanced1  but yet his
 ,i does not give him the answer to the 
riddles and questions  that perplex him4
 ,and he becomes most unhappy4 ,such men
 often develop  into ,pessimists1 and   
consider the whole of life as utterly   
evil and  disappointing--a curse rather 
than a blessing4 ,pessimism belongs to  
this  plane1 for neither the ,physical  
,plane man or the ,spiritual ,plane man 
have  this curse of ,pessimism4 ,the    
former man has no such disquieting      
thoughts1  for he is almost entirely    
absorbed in gratifying his animal       
nature1 while  the latter man recognizes

 his mind as an instrument of himself1  
rather  than as himself1 and knows it to
 be imperfect in its present stage of   
growth4 ,he knows that he has in himself
 the key to all knowledge--locked  up in
 the ,ego--and which the trained mind1  
cultivated1 developed and  guided by the
 awakened ,will1 may grasp as it        
unfolds4 ,knowing this the  advanced man
 no longer despairs1 and1 recognizing   
his real nature1 and  his possibilities1
 as he awakens into a consciousness of  
his powers and  capabilities1 he laughs 
at the old despondent1 pessimistic      
ideas1 and  discards them like a        
worn-out garment4 ,man on the ,mental   
,plane of  consciousness is like a huge 
elephant who knows not his own strength4
 ,he  could break down barriers and     
assert himself over nearly any condition
 or  environment1 but in his ignorance  
of his real condition and power he may  
be mastered by a puny driver1 or        
frightened by the rustling of a piece of
  paper4    ,when the ,candidate becomes

 an ,initiate--when he passes from the  
purely  ,mental ,plane on to the        
,spiritual ,plane--he realizes that the 
,i1 the  ,real ,self--is something      
higher than either body or mind1 and    
that both of  the latter may be used as 
tools and instruments by the ,ego or ,i4
 ,this  knowledge is not reached by     
purely intellectual reasoning1 although 
such  efforts of the mind are often     
necessary to help in the unfoldment1 and
  the ,masters so use it4 ,the real     
knowledge1 however1 comes as a special  
form of consciousness4 ,the ,candidate  
becomes aware of the real ,i1 and  this 
consciousness being attained1 he passes 
to the rank of the  ,initiates4 ,when   
the ,initiate passes the second degree  
of consciousness1  and begins to grow   
into a realization of his relationship  
to the  ,whole--when he begins to       
manifest the ,expansion of ,self--then  
is he on  the road to ,mastership4      
,in the present lesson we shall endeavor
 to point out to the ,candidate the     

methods of developing or increasing the 
realization of this ,i                  
consciousness--this first degree work4  
,we give the following exercises or     
development drills for the ,candidate to
 practice4 ,he will find that a  careful
 and conscientious following of these   
directions will tend to  unfold in him a
 sufficient degree of the ,i            
consciousness1 to enable him  to enter  
into higher stages of development and   
power4 ,all that is  necessary is for   
the ,candidate to feel within himself   
the dawn of the  awakening              
consciousness1 or awareness of the ,real
 ,self4 ,the higher stages  of the ,i   
consciousness come gradually1 for once  
on the ,path there is no  retrogression 
or going backward4 ,there may be pauses 
on the journey1 but  there is no such   
thing as actually losing that which is  
once gained on  ,the ,path4    ,this ,i 
consciousness1 even in its highest      
stages1 is but a preliminary  step      
toward what is called ,illumination1 and

 which signifies the  awakening of the  
,initiate to a realization of his actual
 connection with  and relation to the   
,whole4 ,the full sight of the glory of 
the ,i1 is but  a faint reflected glow  
of ,illumination4 ,the ,candidate1 once 
that he  enters fully into the ,i       
consciousness1 becomes an ,initiate4    
,and the  ,initiate who enters into the 
dawn of ,illumination takes his first   
step  upon the road to ,mastery4 ,the   
,initiation is the awakening of the soul
 to  a knowledge of its real            
existence--the ,illumination is the     
revelation of  the real nature of the   
soul1 and of its relationship with the  
,whole4  ,after the first dawn of the ,i
 consciousness has been attained1 the   
,candidate is more able to grasp the    
means of developing the consciousness   
to a still higher degree--is more able  
to use the powers latent within  him2 to
 control his own mental states2 to      
manifest a ,centre of  ,consciousness   
and ,influence that will radiate into   

the outer world which  is always        
striving and hunting for such centres   
around which it may  revolve4    ,man   
must master himself before he can hope  
to exert an influence beyond  himself4  
,there is no royal road to unfoldment   
and power--each step must  be taken in  
turn1 and each ,candidate must take the 
step himself1 and by  his own effort4   
,but he may1 and will1 be aided by the  
helping hand of the  teachers who have  
traveled ,the ,path before him1 and who 
know just when  that helping hand is    
needed to lift the ,candidate over the  
rough places4    ,we bid the ,candidate 
to pay strict attention to the following
  instruction1 as it is all important4  
,do not slight any part of it1 for we   
are giving you only what is necessary1  
and are stating it as briefly as        
possible4 ,pay attention1 and follow the
 instruction closely4 ,this lesson  must
 be mastered before you progress4 ,and  
it must be practiced not only  now1 but 
at many stages of the journey1 until    

full ,initiation and  ,illumination is  
yours4      ,,rules ,,and ,,exercises   
,,designed ,,to ,,aid ,,the ,,candidate 
,,in ,,his ,,initiation4    ,the first  
instruction along the line of           
,initiation is designed to awaken  the  
mind to a full realization and          
consciousness of the individuality of   
the ,i4 ,the ,candidate is taught to    
relax his body1 and to calm his mind    
and to meditate upon the ,i until it is 
presented clearly and sharply  before   
the consciousness4 ,we herewith give    
directions for producing the  desired   
physical and mental condition1 in which 
meditation and  concentration are more  
readily practiced4 ,this state of       
,meditation will  be referred to in     
subsequent exercises1 so the ,candidate 
is advised to  acquaint himself         
thoroughly with it4    ,,state ,,of     
,,meditation4 ,if possible1 retire to a 
quiet place or room1 where  you do not  
fear interruption1 so that your mind may
 feel secure and at  rest4 ,of course1  

the ideal condition cannot always be    
obtained1 in which  case you must do the
 best you can4 ,the idea is that you    
should be able to  abstract yourself1 so
 far as is possible1 from distracting   
impressions1  and you should be alone   
with yourself--in communion with your   
,real ,self4    ,it is well to place    
yourself in an easy chair1 or on a      
couch1 so that you  may relax the       
muscles and free the tension of your    
nerves4 ,you should be  able to let go  
all over1 allowing every muscle to      
become limp1 until a  feeling of perfect
 peace and restful calm permeates every 
particle of  your being4 ,rest the body 
and calm the mind4 ,this condition is   
best in  the earlier stages of the      
practice1 although after the ,candidate 
has  acquired a degree of mastery he    
will be able to obtain the physical     
relaxation and mental calm whenever and 
wherever he desires4    ,but he must    
guard against acquiring a dreamy way of 
going around1  wrapped in meditation    

when he should be attending to the      
affairs of life4  ,remember this1 the   
,state of ,meditation should be entirely
 under the  control of the ,will1 and   
should be entered into only deliberately
 and at  the proper times4 ,the ,will   
must be master of this1 as well as of   
every  other mental state4 ,the         
,initiates are not day dreamers1 but men
 and  women having full control of      
themselves and their moods4 ,the ,i     
consciousness while developed by        
meditation and consciousness1 soon      
becomes a fixed item of consciousness1  
and does not have to be produced  by    
meditation4 ,in time of trial1 doubt1 or
 trouble1 the consciousness may  be     
brightened by an effort of the ,will 7as
 we shall explain in subsequent         
lessons7 without going into the ,state  
of ,meditation4    ,,the ,,realization  
,,of ,,the ,i4 ,the ,candidate must     
first acquaint himself  with the reality
 of the ,i1 before he will be able to   
learn its real  nature4 ,this is the    

first step4 ,let the ,candidate place   
himself in the  ,state of ,meditation1  
as heretofore described4 ,then let him  
concentrate  his entire attention upon  
his ,individual ,self1 shutting out all 
thought  of the outside world1 and other
 persons4 ,let him form in his mind the 
idea of himself as a real thing--an     
actual being--an individual  entity--a  
,sun around which revolves the world4   
,he must see himself as the  ,centre    
around which the whole world revolves4  
,let not a false modesty1 or  sense of  
depreciation interfere with this idea1  
for you are not denying  the right of   
others to also consider themselves      
centres4 ,you are1 in  fact1 a centre of
 consciousness--made so by the          
,absolute--and you are  awakening to the
 fact4 ,until the ,ego recognizes itself
 as a ,centre of  ,thought1 ,influence  
and ,power1 it will not be able to      
manifest these  qualities4 ,and in      
proportion as it recognizes its position
 as a centre1  so will it be able to    

manifest its qualities4 ,it is not      
necessary that  you should compare      
yourself with others1 or imagine        
yourself greater or  higher than them4  
,in fact1 such comparisons are to be    
regretted1 and are  unworthy of the     
advanced ,ego1 being a mark and         
indication of a lack of  development1   
rather than the reverse4 ,in the        
,meditation simply ignore all           
consideration of the respective         
qualities of others1 and endeavor to    
realize the fact that ,,you are a great 
,centre of ,consciousness--a ,centre  of
 ,power--a ,centre of ,influence--a     
,centre of ,thought4 ,and that like the 
planets circling around the sun1 so does
 your world revolve around ,,you  who   
are its centre4 ,it will not be         
necessary for you to argue out this     
matter1 or to convince yourself of its  
truth by intellectual reasoning4  ,the  
knowledge does not come in that way4 ,it
 comes in the shape of a  realization of
 the truth gradually dawning upon your  

consciousness  through meditation and   
concentration4 ,carry this thought of   
yourself as a  ,centre of               
,consciousness--,influence--,power with 
you1 for it is an  occult truth1 and in 
the proportion that you are able1 to    
realize it so  will be your ability to  
manifest the qualities named4    ,no    
matter how humble may be your           
position--no matter how hard may be your
  lot--no matter how deficient in       
educational advantages you may be--still
  you would not change your ,i with the 
most fortunate1 wisest and highest  man 
or woman in the world4 ,you may doubt   
this1 but think for a moment and  you   
will see that we are right4 ,when you   
say that you would like to be  this     
person or that1 you really mean that you
 would like to have their  degree of    
intelligence1 power1 wealth1 position1  
or what not4 ,what you  want is         
something that is theirs1 or something  
akin to it4 ,but you would  not for a   
moment wish to merge your identity with 

theirs1 or to  exchange selves4 ,think  
of this for a moment ,to be the other   
person  you would have to let yourself  
die1 and instead of yourself you would  
be the other person4 ,the real you would
 be wiped out of existence1 and  you    
would not be you at all1 but would be   
he4    ,if you can but grasp this idea  
you will see that not for a moment would
  you be willing for such an exchange4  
,of course such an exchange is          
impossible4 ,the ,i of you cannot be    
wiped out4 ,it is eternal1 and will  go 
on1 and on1 and on1 to higher and higher
 states--but it always will be  the same
 ,i4 ,just as you1 although a far       
different sort of person from  your     
childhood self1 still you recognize that
 the same ,i is there1 and  always has  
been there4 ,and although you will      
attain knowledge1  experience1 power and
 wisdom in the coming years1 the same ,i
 will be  there4 ,the ,i is the ,divine 
,spark and cannot be extinguished4      
,the majority of people in the present  

stage of the race development have  but 
a faint conception of the reality of the
 ,i4 ,they accept the  statement of its 
existence1 and are conscious of         
themselves as an eating1  sleeping1     
living creature--something like a higher
 form of animal4 ,but  they have not    
awakened to an awareness or realization 
of the ,i1 which  must come to all who  
become real centres of ,influence and   
,power4 ,some men  have stumbled into   
this consciousness1 or a degree of it1  
without  understanding the matter4 ,they
 have felt the truth of it1 and they    
have  stepped out from the ranks of the 
commonplace people of the world1 and    
have become powers for good or bad4     
,this is unfortunate to some extent1  as
 this awareness without the knowledge   
that should accompany it may  bring pain
 to the individual and others4    ,the  
,candidate must meditate upon the ,i1   
and recognize it--feel it--to  be a     
,centre4 ,this is his first task4       
,impress upon your mind the word ,i1  in

 this sense and understanding1 and let  
it sink deep down into your             
consciousness1 so that it will become a 
part of you4 ,and when you say  ,i1 you 
must accompany the word with the picture
 of your ,ego as a ,centre  of          
,consciousness1 and ,thought1 and       
,power1 and ,influence4 ,see yourself   
thus1 surrounded by your world4         
,wherever you go1 there goes the ,centre
 of  your world4 ,,you are the ,centre1 
and all outside of you revolves around  
that ,centre4 ,this is the first great  
lesson on the road to ,initiation4      
,learn it6    ,the ,yogi ,masters teach 
the ,candidates that their realization  
of the ,i  as a ,centre may be hastened 
by going into the ,silence1 or ,state of
  ,meditation1 and repeating their first
 name over slowly1 deliberately and     
solemnly a number of times4 ,this       
exercise tends to cause the mind to     
centre upon the ,i1 and many cases of   
dawning ,initiation have resulted  from 
this practice4 ,many original thinkers  

have stumbled upon this  method1 without
 having been taught it4 ,a noted example
 is that of ,lord  ,tennyson1 who has   
written that he attained a degree of    
,initiation in this  way4 ,he would     
repeat his own name1 over and over1 and 
the same time  meditating upon his      
identity1 and he reports that he would  
become  conscious and aware of his      
reality and immortality--in short would 
recognize himself as a real center of   
consciousness4    ,we think we have     
given you the key to the first stage of 
meditation and  concentration4 ,before  
passing on1 let us quote from one of the
 old ,hindu  ,masters4 ,he says1        
regarding this matter3 ,when the soul   
sees itself as a  ,centre surrounded by 
its circumference--when the ,sun knows  
that it is a  ,sun1 and is surrounded by
 its whirling planets--then is it ready 
for the  ,wisdom and ,power of the      
,masters4    ,,the ,,knowledge ,,of     
,,the ,,independence ,,of ,,the ,i      
,,from ,,the ,,body4 ,many of the       

,candidates find themselves prevented   
from a full realization of the ,i  7even
 after they have begun to grasp it7 by  
the confusing of the reality  of the ,i 
with the sense of the physical body4    
,this is a stumbling block  that is     
easily overcome by meditation and       
concentration1 the independence  of the 
,i often becoming manifest to the       
,candidate in a flash1 upon the  proper 
thought being used as the subject of    
meditation4    ,the exercise is given as
 follows3 ,place yourself in the ,state 
of  ,meditation1 and think of           
,,yourself--the ,real ,i--as being      
independent of  the body1 but using the 
body as a covering and an instrument4   
,think of  the body as you might of a   
suit of clothes4 ,realize that you are  
able to  leave the body1 and still be   
the same ,i4 ,picture yourself as doing 
this1 and looking down upon your body4  
,think of the body as a shell from      
which you may emerge without affecting  
your identity4 ,think of yourself  as   

mastering and controlling the body that 
you occupy1 and using it to  the best   
advantage1 making it healthy1 strong and
 vigorous1 but still  being merely a    
shell or covering for the real ,you4    
,think of the body as  composed of atoms
 and cells which are constantly         
changing1 but which are  held together  
by the force of your ,ego1 and which you
 can improve at  ,will4 ,realize that   
you are merely inhabiting the body1 and 
using it for  your convenience1 just as 
you might use a house4    ,in meditating
 further1 ignore the body entirely1 and 
place your thought  upon the ,real ,i   
that you are beginning to feel to be    
you1 and you  will find that your       
identity--your ,i--is something entirely
 apart from  the body4 ,you may now say 
my body with a new meaning4 ,divorce the
 idea  of your being a physical being1  
and realize that you are above body4    
,but  do not let this conception and    
realization cause you to ignore the     
body4  ,you must regard the body as the 

,temple of the ,spirit1 and care for it1
  and make it a fit habitation for the  
,i4 ,do not be frightened if1 during    
this meditation1 you happen to          
experience the sensation of being out of
  the body for a few moments1 and of    
returning to it when you are through    
with the exercise4 ,the ,ego is able 7in
 the case of the advanced ,initiate7  of
 soaring above the confines of the body1
 but it never severs its  connection at 
such times4 ,it is merely as if one were
 to look out of the  window of a room1  
seeing what was going on outside1 and   
drawing in his  head when he wishes4 ,he
 does not leave the room1 although he   
may place  his head outside in order to 
observe what is doing in the street4 ,we
 do  not advise the ,candidate to try to
 cultivate this sensation--but if it    
comes naturally during meditation1 do   
not fear4    ,,realizing ,,the          
,,immortality ,,and ,,invincibility ,,of
 ,,the ,,ego4 ,while the  majority      
accept on faith the belief in the       

,immortality of the ,soul1 yet  but few 
are aware that it may be demonstrated by
 the soul itself4 ,the  ,yogi ,masters  
teach the ,candidates this lesson1 as   
follows3 ,the ,candidate  places himself
 in the ,state of ,meditation1 or at    
least in a thoughtful  frame of mind1   
and then endeavors to imagine himself as
 dead--that  is1 he tries to form a     
mental conception of himself as dead4   
,this1 at  first thought1 appears a very
 easy thing to imagine1 but as a matter 
of  fact it is impossible to do so1 for 
the ,ego refuses to entertain the       
proposition1 and finds it impossible to 
imagine it4 ,try it for yourself4  ,you 
will find that you may be able to       
imagine your body as lying still  and   
lifeless1 but the same thought finds    
that in so doing ,you are  standing and 
looking at the body4 ,so you see that   
,you are not dead at  all1 even in      
imagination1 although the body may be4  
,or1 if you refuse to  disentangle      
yourself from your body1 in imagination1

 you may think of  your body as dead but
 ,you who refuse to leave it are still  
alive and  recognize the dead body as a 
thing apart from your ,real ,self4 ,no  
matter  how you may twist it you cannot 
imagine yourself as dead4 ,the ,ego     
insists upon being alive in any of these
 thoughts1 and thus finds that  it has  
within itself the sense and assurance of
 ,immortality4 ,in case of  sleep or    
stupor resulting from a blow1 or from   
narcotics or anaesthetics1  the mind is 
apparently blank1 but the ,i is         
conscious of a continuity of  existence4
 ,and so one may imagine himself as     
being in an unconscious  state1 or      
asleep1 quite easily1 and sees the      
possibility of such a state1  but when  
it comes to imagining the ,i as dead1   
the mind utterly refuses  to do the     
work4 ,this wonderful fact that the soul
 carries within itself  the evidence of 
its own immortality is a glorious thing1
 but one must  have reached a degree of 
unfoldment before he is able to grasp   

its full  significance4    ,the         
,candidate is advised to investigate the
 above statement for himself1  by       
meditation and concentration1 for in    
order that the ,i may know its  true    
nature and possibilities1 it must       
realize that it cannot be  destroyed or 
killed4 ,it must know what it is before 
it is able to  manifest its nature4 ,so 
do not leave this part of the teaching  
until you  have mastered it4 ,and it is 
well occasionally to return to it1 in   
order  that you may impress upon the    
mind the fact of your immortal and      
eternal  nature4 ,the mere glimmering of
 this conception of truth will give you 
an  increased sense of strength and     
power1 and you will find that your ,self
  has expanded and grown1 and that you  
are more of a power and ,centre than    
you have heretofore realized4    ,the   
following exercises are useful in       
bringing about a realization of the     
invincibility of the ,ego--its          
superiority to the elements4    ,place  

yourself in the ,state of ,meditation1  
and imagine the ,i as  withdrawn from   
the body4 ,see it passing through the   
tests of air1 fire  and water unharmed4 
,the body being out of the way1 the soul
 is seen to  be able of passing through 
the air at will--of floating like a     
bird--of  soaring--of traveling in the  
ether4 ,it may be seen as able to pass  
through fire without harm and without   
sensation1 for the elements affect  only
 the physical body1 not the ,real ,i4   
,likewise it may be seen as  passing    
through water without discomfort or     
danger or hurt4    ,this meditation will
 give you a sense of superiority and    
strength1 and  will show you something  
of the nature of the real ,i4 ,it is    
true that  you are confined in the body1
 and the body may be affected by the    
elements1 but the knowledge that the    
,real ,i is superior to the             
body--superior to the elements that     
affect the body--and cannot be  injured 
any more than it can be killed1 is      

wonderful1 and tends to  develop the    
full ,i consciousness within you4 ,for  
,you--the ,real ,i--are  not body4 ,you 
are ,spirit4 ,the ,ego is ,immortal and 
,invincible1 and cannot  be killed and  
harmed4 ,when you enter into this       
realization and  consciousness1 you will
 feel an influx of strength and power   
impossible  to describe4 ,fear will fall
 from you like a worn-out cloak1 and you
 will  feel that you are born again4 ,an
 understanding of this thought1 will    
show you that the things that we have   
been fearing cannot affect the ,real    
,i1 but must rest content with hurting  
the physical body4 ,and they may  be    
warded off from the physical body by a  
proper understanding and  application of
 the ,will4    ,in our next lesson1 you 
will be taught how to separate the ,i   
from the  mechanism of the mind--how you
 may realize your mastery of the mind1  
just  as you now realize your           
independence of the body4 ,this         
knowledge must be  imparted to you by   

degrees1 and you must place your feet   
firmly upon one  round of the ladder    
before you take the next step4    ,the  
watchword of this ,first ,lesson is ,i4 
,and the ,candidate must enter  fully   
into its meaning before he is able to   
progress4 ,he must realize his  real    
existence--independent of the body4 ,he 
must see himself as  invincible and     
impervious to harm1 hurt1 or death4 ,he 
must see himself as  a great ,centre of 
,consciousness--a ,sun around which his 
world revolves4  ,then will come to him 
a new strength4 ,he will feel a calm    
dignity and  power1 which will be       
apparent to those with whom he comes in 
contact4 ,he  will be able to look the  
world in the face without flinching1 and
 without  fear1 for he will realize the 
nature and power of the ,i4 ,he will    
realize that he is a ,centre of         
,power--of ,influence4 ,he will realize 
that  nothing can harm the ,i1 and that 
no matter how the storms of life may    
dash upon the personality1 the real     

,i--the ,individuality--is unharmed4    
,like a rock that stands steadfast      
throughout the storm1 so does the ,i    
stand through the tempests of the life  
of personality4 ,and he will know  that 
as he grows in realization1 he will be  
able to control these storms  and bid   
them be still4    ,in the words of one  
of the ,yogi ,masters3 ,the ',i' is     
eternal4 ,it passes  unharmed through   
the fire1 the air1 the water4 ,sword and
 spear cannot  kill or wound it4 ,it    
cannot die4 ,the trials of the physical 
life are but  as dreams to it4 ,resting 
secure in the knowledge of the ',i1'    
,man may  smile at the worst the world  
has to offer1 and raising his hand he   
may  bid them disappear into the mist   
from which they emerged4  ,blessed is he
 who can say 7understandingly7 ',i'4    
,so dear ,candidate1 we leave you to    
master the ,first ,lesson4 ,be not      
discouraged if your progress be slow4   
,be not cast down if you slip back a    
step after having gained it4 ,you will  

gain two at the next step4 ,success  and
 realization will be yours4 ,mastery is 
before4 ,you will ,attain4 ,you  will   
,accomplish4 ,peace be with you4        
,,mantrams 7,,affirmations7 ,,for ,,the 
,,first ,,lesson4    ,i am a ,centre4   
,around me revolves my world4    ,i am a
 ,centre of ,influence and ,power4    ,i
 am a ,centre of ,thought and           
,consciousness4    ,i am ,independent of
 the ,body4    ,i am ,immortal and      
cannot be ,destroyed4    ,i am          
,invincible and cannot be ,injured4     
,illustration3 ,i          ,,the        
,,second ,,lesson4    ,,the ,,ego',s    
,,mental ,,tools4      ,in the ,first   
,lesson we gave instruction and         
exercises designed to awaken  the       
consciousness of the ,candidate to a    
realization of the real ,i4 ,we         
confined our instructions to the        
preliminary teachings of the reality of 
the ,i1 and the means whereby the       
,candidate might be brought to a        
realization of his real ,self1 and its  

independence from the body and the      
things of the flesh4 ,we tried to show  
you how you might awaken to a           
consciousness of the reality of the ,i2 
its real nature2 its  independence of   
the body2 its immortality2 its          
invincibility and  invulnerability4 ,how
 well we have succeeded may be          
determined only by  the experience of   
each ,candidate1 for we can but point   
out the way1 and  the ,candidate must do
 the real work himself4    ,but there is
 more to be said and done in this matter
 of awakening to a  realization of the  
,i4 ,so far1 we have but told you how to
 distinguish  between the material      
coverings of the ,ego and the ,i itself4
 ,we have  tried to show you that you   
had a real ,i1 and then to show you what
 it  was1 and how it was independent of 
the material coverings1 etc4 ,but there 
is still another step in this self      
analysis--a more difficult step4 ,even  
when the ,candidate has awakened to a   
realization of his independence of  the 

body1 and material coverings1 he often  
confounds the ,i with the  lower        
principles of the mind4 ,this is a      
mistake4 ,the ,mind1 in its various     
phases and planes1 is but a tool and    
instrument of the ,i1 and is far  from  
being the ,i itself4 ,we shall try to   
bring out this fact in this  lesson and 
its accompanying exercises4 ,we shall   
avoid1 and pass by1 the  metaphysical   
features of the case1 and shall confine 
ourselves to the  ,yogi ,psychology4 ,we
 shall not touch upon theories1 nor     
attempt to  explain the cause1 nature   
and purpose of the ,mind--the working   
tool of  the ,ego--but instead shall    
attempt to point out a way whereby you  
may  analyze the ,mind and then         
determine which is the not ,i and which 
is the  real ,i4 ,it is useless to      
burden you with theories or metaphysical
 talk1  when the way to prove the thing 
is right within your own grasp4 ,by     
using  the mind1 you will be able to    
separate it into its parts1 and force it

 to  give you its own answer to the     
questions touching itself4    ,in the   
second and third lessons of our         
,fourteen ,lessons1 we pointed  out to  
you the fact that man had three ,mental 
,principles1 or subdivisions  of mind1  
all of which were below the plane of    
,spirit4 ,the ,i is ,spirit1  but its   
mental principles are of a lower order4 
,without wishing to unduly  repeat      
ourselves1 we think it better to run    
hastily over these three  ,principles in
 the mind of ,man4    ,first1 there is  
what is known as the ,instinctive ,mind1
 which man shares  in common with the   
lower animals4 ,it is the first         
principle of mind that  appears in the  
scale of evolution4 ,in its lowest      
phases1 consciousness  is but barely    
perceptible1 and mere sensation is      
apparent4 ,in its higher  stages it     
almost reaches the plane of ,reason or  
,intellect1 in fact1 they  overlap each 
other1 or1 rather1 blend into each      
other4 ,the ,instinctive  ,mind does    

valuable work in the direction of       
maintaining animal life in  our bodies1 
it having charge of this part of our    
being4 ,it attends to the  constant work
 of repair2 replacement2 change2        
digestion2 assimilation2  elimination1  
etc41 all of which work is performed    
below the plane of  consciousness4      
,but this is but a small part of the    
work of the ,instinctive ,mind4 ,for    
this part of the mind has stored up all 
the experiences of ourselves and        
ancestors in our evolution from the     
lower forms of animal life into the     
present stage of evolution4 ,all of the 
old animal instincts 7which were  all   
right in their place1 and quite         
necessary for the well-being of the     
lower forms of life7 have left traces in
 this part of the mind1 which  traces   
are apt to come to the front under      
pressure of unusual  circumstances1 even
 long after we think we have outgrown   
them4 ,in this  part of the mind are to 
be found traces of the old fighting     

instinct of  the animal2 all the animal 
passions2 all the hate1 envy1 jealousy1 
and  the rest of it1 which are our      
inheritances from the past4 ,the        
,instinctive  ,mind is also the habit   
mind in which is stored up all the      
little1 and  great1 habits of many      
lives1 or rather such as have not been  
entirely  effaced by subsequent habits  
of a stronger nature4 ,the ,instinctive 
,mind  is a queer storehouse1 containing
 quite a variety of objects1 many of    
them very good in their way1 but others 
of which are the worst kind of  old junk
 and rubbish4    ,this part of the mind 
also is the seat of the appetites2      
passions2  desires2 instincts2          
sensations2 feelings and emotions of the
 lower order1  manifested in the lower  
animals2 primitive man2 the barbarian2  
and the  man of today1 the difference   
being only in the degree of control over
  them that has been gained by the      
higher parts of the mind4 ,there are    
higher desires1 aspirations1 etc41      

belonging to a higher part of the  mind1
 which we will describe in a few        
minutes1 but the animal nature  belongs 
to the ,instinctive ,mind4 ,to it also  
belong the feelings  belonging to our   
emotional and passional nature4 ,all    
animal desires1 such  as hunger and     
thirst2 sexual desires 7on the physical 
plane72 all  passions1 such as physical 
love2 hatred2 envy2 malice2 jealousy2   
revenge1  etc41 are part of this part of
 the mind4 ,the desire for the physical 
7unless a means of reaching higher      
things7 and the longing for the         
material1 belong to this region of the  
mind4 ,the lust of the flesh2 the  lust 
of the eyes2 the pride of life1 belong  
to the ,instinctive ,mind4    ,take     
note1 however1 that we are not          
condemning the things belonging to  this
 plane of the mind4 ,all of them have   
their place--many were necessary  in the
 past1 and many are still necessary for 
the continuance of physical  life4 ,all 
are right in their place1 and to those  

in the particular plane  of development 
to which they belong1 and are wrong only
 when one is  mastered by them1 or when 
he returns to pick up an unworthy thing 
that  has been cast off in the          
unfoldment of the individual4 ,this     
lesson has  nothing to do with the right
 and wrong of these things 7we have     
treated  of that elsewhere7 and we      
mention this part of the mind that you  
may  understand that you have such a    
thing in your mental make-up1 and that  
you may understand the thought1 etc41   
coming from it1 when we start in to     
analyze the mind in the latter part of  
this lesson4 ,all we will ask you  to do
 at this stage of the lesson is to      
realize that this part of the  mind1    
while belonging to you1 is not ,you1    
yourself4 ,it is not the  ,i part of    
you4    ,next in order1 above the       
,instinctive ,mind1 is what we have     
called the  ,intellect1 that part of the
 mind that does our reasoning1          
analyzing2  thinking1 etc4 ,you are     

using it in the consideration of this   
lesson4  ,but note this3 ,you are using 
it1 but it is not ,you1 any more than   
was  the ,instinctive ,mind that you    
considered a moment ago4 ,you will begin
 to  make the separation1 if you will   
think but a moment4 ,we will not take up
  your time with a consideration of     
,intellect or ,reason4 ,you will find a 
good description of this part of the    
mind in any good elementary work on     
,psychology4 ,our only idea in          
mentioning it is that you may make the  
classification1 and that we may         
afterward show you that the ,intellect  
is  but a tool of the ,ego1 instead of  
being the real ,i itself1 as so many    
seem to imagine4    ,the third1 and     
highest1 ,mental ,principle is what is  
called the ,spiritual  ,mind1 that part 
of the mind which is almost unknown to  
many of the race1  but which has        
developed into consciousness with nearly
 all who read this  lesson1 for the fact
 that the subject of this lesson        

attracts you is a  proof that this part 
of your mental nature is unfolding into 
consciousness4 ,this region of the mind 
is the source of that which we  call    
genius1 inspiration1 spirituality1 and  
all that we consider  the highest in our
 mental make-up4 ,all the great thoughts
 and ideas  float into the field of     
consciousness from this part of the     
mind4 ,all the  great unfoldment of the 
race comes from there4 ,all the higher  
mental  ideas that have come to ,man in 
his upward evolutionary journey1 that   
tend  in the direction of nobility2 true
 religious feeling2 kindness2 humanity2 
justice2 unselfish love2 mercy2         
sympathy1 etc41 have come to him through
  his slowly unfolding ,spiritual ,mind4
 ,his love of ,god and of his fellow    
man have come in this way4 ,his         
knowledge of the great occult truths    
reach  him through this channel4 ,the   
mental realization of the ,i1 which we  
are  endeavoring to teach in these      
lessons1 must come to him by way of the 

,spiritual ,mind unfolding its ideas    
into his field of consciousness4    ,but
 even this great and wonderful part of  
the mind is but a tool--a  highly       
finished one1 it is true1 but still a   
tool--to the ,ego1 or ,i4    ,we propose
 to give you a little mental drill work1
 toward the end that  you may be able   
more readily to distinguish the ,i from 
the mind1 or  mental states4 ,in this   
connection we would say that every part1
 plane1  and function of the mind is    
good1 and necessary1 and the student    
must not  fall into the error of        
supposing that because we tell him to   
set aside  first this part of the mind  
and then that part1 that we are         
undervaluing  the mind1 or that we      
regard it as an encumbrance or          
hindrance4 ,far from  this1 we realize  
that it is by the use of the mind that  
,man is enabled  to arrive at a         
knowledge of his true nature and ,self1 
and that his  progress through many     
stages yet will depend upon the         

unfolding of his  mental faculties4     
,man is now using but the lower and     
inferior parts of his mind1 and he has  
within his mental world great unexplored
 regions that far surpass  anything of  
which the human mind has dreamed4 ,in   
fact1 it is part of the  business of    
,raja ,yoga to aid in unfolding these   
higher faculties and  mental regions4   
,and so far from decrying the ,mind1 the
 ,raja ,yoga  teachers are chiefly      
concerned in recognizing the ,mind's    
power and  possibilities1 and directing 
the student to avail himself of the     
latent  powers that are inherent in his 
soul4    ,it is only by the mind that   
the teachings we are now giving you may 
be  grasped and understood1 and used to 
your advantage and benefit4 ,we are     
talking direct to your mind now1 and are
 making appeals to it1 that it  may be  
interested and may open itself to what  
is ready to come into it  from its own  
higher regions4 ,we are appealing to the
 ,intellect to direct  its attention to 

this great matter1 that it may interpose
 less resistance  to the truths that are
 waiting to be projected from the       
,spiritual ,mind1  which knows the      
,truth4      ,,mental ,,drill4    ,place
 yourself in a calm1 restful condition1 
that you may be able to  meditate upon  
the matters that we shall place before  
you for  consideration4 ,allow the      
matters presented to meet with a        
hospitable  reception from you1 and hold
 a mental attitude of willingness to    
receive  what may be waiting for you in 
the higher regions of your mind4    ,we 
wish to call your attention to several  
mental impressions or  conditions1 one  
after another1 in order that you may    
realize that they  are merely something 
incident to you1 and not ,,you          
yourself--that you  may set them aside  
and consider them1 just as you might    
anything that you  have been using4 ,you
 cannot set the ,i aside and so consider
 it1 but the  various forms of the not  
,i may be so set aside and considered4  

,in the ,first ,lesson you gained the   
perception of the ,i as independent     
from the body1 the latter merely being  
an instrument for use4 ,you have  now   
arrived at the stage when the ,i appears
 to you to be a mental  creature--a     
bundle of thoughts1 feelings1 moods1    
etc4 ,but you must go  farther4 ,you    
must be able to distinguish the ,i from 
these mental  conditions1 which are as  
much tools as is the body and its parts4
    ,let us begin by considering the    
thoughts more closely connected with the
  body1 and then work up to the higher  
mental states4    ,the sensations of the
 body1 such as hunger2 thirst2 pain2    
pleasurable  sensations2 physical       
desires1 etc41 etc41 are not apt to be  
mistaken for  essential qualities of the
 ,i by many of the ,candidates1 for they
 have  passed beyond this stage1 and    
have learned to set aside these         
sensations1  to a greater or lesser     
extent1 by an effort of the ,will1 and  
are no  longer slaves to them4 ,not that

 they do not experience these           
sensations1  but they have grown to     
regard them as incidents of the physical
  life--good in their place--but useful 
to the advanced man only when he  has   
mastered them to the extent that he no  
longer regards them as close  to the ,i4
 ,and yet1 to some people1 these        
sensations are so closely  identified   
with their conception of the ,i that    
when they think of  themselves they     
think merely of a bundle of these       
sensations4 ,they are  not able to set  
them aside and consider them as things  
apart1 to be used  when necessary and   
proper1 but as things not fastened to   
the ,i4 ,the  more advanced a man       
becomes the farther off seem these      
sensations4 ,not  that he does not feel 
hungry1 for instance4 ,not at all1 for  
he recognizes  hunger1 and satisfies it 
within reason1 knowing that his physical
 body is  making demands for attention1 
and that these demands should be heeded4
  ,but--mark the difference--instead of 

feeling that the ,i is hungry the  man  
feels that my body is hungry1 just as he
 might become conscious  that his horse 
or dog was crying for food insistently4 
,do you see what  we mean8 ,it is that  
the man no longer identifies            
himself--the ,i--with  the body1        
consequently the thoughts which are most
 closely allied to the  physical life   
seem comparatively separate from his ,i 
conception4 ,such  a man thinks my      
stomach1 this1 or my leg1 that1 or my   
body1 thus1  instead of ',i1' this1 or  
',i' that4 ,he is able1 almost          
automatically1  to think of the body and
 its sensations as things of him1 and   
belonging to him1 which require         
attention and care1 rather than as real 
parts of the ,i4 ,he is able to form a  
conception of the ,i as existing        
without any of these things--without the
 body and its sensations--and so  he has
 taken the first step in the realization
 of the ,i4    ,before going on1 we ask 
the students to stop a few moments1 and 

mentally  run over these sensations of  
the body4 ,form a mental image of them1 
and  realize that they are merely       
incidents to the present stage of growth
 and  experience of the ,i1 and that    
they form no real part of it4 ,they may1
  and will be1 left behind in the ,ego's
 higher planes of advancement4 ,you  may
 have attained this mental conception   
perfectly1 long since1 but we  ask that 
to give yourself the mental drill at    
this time1 in order to  fasten upon your
 mind this first step4    ,in realizing 
that you are able to set aside1         
mentally1 these  sensations--that you   
are able to hold them out at arm's      
length and  consider them as an outside 
thing1 you mentally determine that they 
are not ,i things1 and you set them down
 in the not ,i collection--the  first to
 be placed there4 ,let us try to make   
this still plainer1 even at  the risk of
 wearying you by repetitions 7for you   
must get this idea  firmly fixed in your
 mind74 ,to be able to say that a thing 

is not ,i1  you must realize that there 
are two things in question 7#a7 the not 
,i  thing1 and 7#b7 the ,i who is       
regarding the not ,i thing just as the  
,i  regards a lump of sugar1 or a       
mountain4 ,do you see what we mean8     
,keep at  it until you do4    ,next1    
consider some of the emotions1 such as  
anger2 hate2 love1 in its  ordinary     
forms2 jealousy2 ambition2 and the      
hundred and one other  emotions that    
sweep through our brains4 ,you will find
 that you are able  to set each one of  
these emotions or feelings aside and    
study it2 dissect  it2 analyze it2      
consider it4 ,you will be able to       
understand the rise1  progress and end  
of each of these feelings1 as they have 
come to you1 and  as you recall them in 
your memory or imagination1 just as     
readily as you  would were you observing
 their occurrence in the mind of a      
friend4 ,you  will find them all stored 
away in some parts of your mental       
make-up1 and  you may 7to use a modern  

,american slang phrase7 make them trot  
before  you1 and show their paces4      
,don't you see that they are not        
,you--that  they are merely something   
that you carry around with you in a     
mental bag4  ,you can imagine yourself  
as living without them1 and still being 
,i1 can  you not8    ,and the very fact 
that you are able to set them aside and 
examine and  consider them is a proof   
that they are not ,i things--for there  
are two  things in the matter 7#a7 ,you 
who are examining and considering them1 
and 7#b7 the thing itself which is the  
object of the examination and           
consideration at mental arm's length4   
,so into the not ,i collection go  these
 emotions1 desirable and undesirable4   
,the collection is steadily  growing1   
and will attain quite formidable        
proportions after a while4    ,now1 do  
not imagine that this is a lesson       
designed to teach you how to  discard   
these emotions1 although if it enables  
you to get rid of the  undesirable ones1

 so much the better4 ,this is not our   
object1 for we bid  you place the       
desirable 7at this time7 ones in with   
the opposite kind1  the idea being to   
bring you to a realization that the ,i  
is higher1  above and independent of    
these mental somethings1 and then when  
you have  realized the nature of the ,i1
 you may return and use 7as a ,master7  
the  things that have been using you as 
a slave4 ,so do not be afraid to throw  
these emotions 7good and bad7 into the  
not ,i collection4 ,you may go  back to 
them1 and use the good ones1 after the  
,mental ,drill is over4 ,no  matter how 
much you may think that you are bound by
 any of these  emotions1 you will       
realize1 by careful analysis1 that it is
 of the not  ,i kind1 for the ,i existed
 before the emotion came into active    
play1  and it will live long after the  
emotion has faded away4 ,the principal  
proof is that you are able to hold it   
out at arm's length and examine  it--a  
proof that it is not ,i4    ,run through

 the entire list of your feelings2      
emotions2 moods2 and what  not1 just as 
you would those of a well-known friend  
or relative1 and you  will see that each
 one--every one--is a not ,i thing1 and 
you will lay  it aside for the time1 for
 the purpose of the scientific          
experiment1 at  least4    ,then passing 
on to the ,intellect1 you will be able  
to hold out for  examination each mental
 process and principle4 ,you don't      
believe it1 you  may say4 ,then read and
 study some good work on ,psychology1   
and you will  learn to dissect and      
analyze every intellectual process--and 
to classify  it and place it in the     
proper pigeon-hole4 ,study ,psychology  
by means of  some good text-book1 and   
you will find that one by one every     
intellectual  process is classified1 and
 talked about and labeled1 just as you  
would a  collection of flowers4 ,if that
 does not satisfy you1 turn the leaves  
of  some work on ,logic1 and you will   
admit that you may hold these           

intellectual processes at arm's length  
and examine them1 and talk about  them  
to others4 ,so that these wonderful     
tools of ,man--the ,intellectual  powers
 may be placed in the not ,i collection1
 for the ,i is capable of  standing     
aside and viewing them--it is able to   
detach them from itself4  ,the most     
remarkable thing about this is that in  
admitting this fact1 you  realize that  
the ,i is using these very intellectual 
faculties to pass  upon themselves4 ,who
 is the ,master that compels these      
faculties to do  this to themselves8    
,the ,master of the ,mind--,the ,i4     
,and reaching the higher regions of the 
mind--even the ,spiritual ,mind1 you    
will be compelled to admit that the     
things that have come into              
consciousness from that region may be   
considered and studied1 just as may  be 
any other mental thing1 and so even     
these high things must be placed  in the
 not ,i collection4 ,you may object that
 this does not prove that  all the      

things in the ,spiritual ,mind may be so
 treated--that there may be  ,i things  
there that can not be so treated4 ,we   
will not discuss this  question1 for you
 know nothing about the ,spiritual ,mind
 except as it has  revealed itself to   
you1 and the higher regions of that mind
 are like the  mind of a ,god1 when     
compared to what you call mind4 ,but the
 evidence of  the ,illumined--those in  
whom the ,spiritual ,mind has           
wonderfully unfolded  tell us that even 
in the highest forms of development1 the
 ,initiates1  yea1 even the ,masters1   
realize that above even their highest   
mental  states there is always that     
eternal ,i brooding over them1 as the   
,sun  over the lake2 and that the       
highest conception of the ,i known even 
to  advanced souls1 is but a faint      
reflection of the ,i filtering through  
the ,spiritual ,mind1 although that     
,spiritual ,mind is as clear as the     
clearest crystal when compared with our 
comparatively opaque mental  states4    

,and the highest mental state is but a  
tool or instrument of the  ,i1 and is   
not the ,i itself4    ,and yet the ,i is
 to be found in the faintest forms of   
consciousness1  and animates even the   
unconscious life4 ,the ,i is always the 
same1 but  its apparent growth is the   
result of the mental unfoldment of the  
individual4 ,as we described it in one  
of the lessons of the ,advanced  ,course
 it is like an electric lamp that is    
encased in many wrappings of  cloth4 ,as
 cloth after cloth is removed1 the light
 seems to grow brighter  and stronger1  
and yet it has changed not1 the change  
being in the removal  of the confining  
and bedimming coverings4 ,we do not     
expect to make you  realize the ,i in   
all its fullness--that is far beyond the
 highest known  to man of to-day--but we
 do hope to bring you to a realization  
of the  highest conception of the ,i1   
possible to each of you in your present 
stage of unfoldment1 and in the process 
we expect to cause to drop from  you    

some of the confining sheaths that you  
have about outgrown4 ,the  sheaths are  
ready for dropping1 and all that is     
required is the touch of  a friendly    
hand to cause them to fall fluttering   
from you4 ,we wish to  bring you to the 
fullest possible 7to you7 realization of
 the ,i1 in  order to make an           
,individual of you--in order that you   
may understand1 and  have courage to    
take up the tools and instruments lying 
at your hand1 and  do the work before   
you4    ,and now1 back to the ,mental   
,drill4 ,after you have satisfied       
yourself that  about everything that you
 are capable of thinking about is a not 
,i  thing--a tool and instrument for    
your use--you will ask1 ,and now1 what  
is there left that should not be thrown 
in the not ,i collection4 ,to  this     
question we answer ,,the ',i' ,,itself4 
,and when you demand a proof  we say1   
,try to set aside the ',i' for          
consideration6 ,you may try from  now   
until the passing away of infinities of 

infinities1 and you will  never be able 
to set aside the real ,i for            
consideration4 ,you may think  you can1 
but a little reflection will show you   
that you are merely  setting aside some 
of your mental qualities or faculties4  
,and in this  process what is the ,i    
doing8 ,simply setting aside and        
considering  things4 ,can you not see   
that the ,i cannot be both the          
considerer and  the thing               
considered--the examiner and the thing  
examined8 ,can the sun  shine upon      
itself by its own light8 ,you may       
consider the ,i of some  other person1  
but it is your ,i that is considering4  
,but you cannot1  as an ,i1 stand aside 
and see yourself as an ,i4 ,then what   
evidence  have we that there is an ,i to
 us8 ,this3 that you are always         
conscious  of being the considerer and  
examiner1 instead of the considered and 
examined thing--and then1 you have the  
evidence of your consciousness4  ,and   
what report does this consciousness give

 us8 ,simply this1 and nothing  more3 ,i
 ,,am4 ,that is all that the ,i is      
conscious of1 regarding its  true self3 
,i ,,am1 but that consciousness is worth
 all the rest1 for the  rest is but not 
,i tools that the ,i may reach out and  
use4    ,and so at the final analysis1  
you will find that there is something   
that  refuses to be set aside and       
examined by the ,i4 ,and that something 
is  the ,i itself--that ,i eternal1     
unchangeable--that drop of the ,great   
,spirit ,ocean--that spark from the     
,sacred ,flame4    ,just as you find it 
impossible to imagine the ,i as dead1 so
 will you  find it impossible to set    
aside the ,i for consideration--all that
 comes  to you is the testimony3 ,i     
,,am4    ,if you were able to set aside 
the ,i for consideration1 who would be  
the  one to consider it8 ,who could     
consider except the ,i itself1 and if it
  be here1 how could it be there8 ,the  
,i cannot be the not ,i even in  the    
wildest flights of the imagination--the 

imagination with all its  boasted       
freedom and power1 confesses itself     
vanquished when asked to do  this thing4
    ,oh1 students1 may you be brought to
 a realization of what you are4 ,may    
you soon awaken to the fact that you are
 sleeping gods--that you have  within   
you the power of the ,universe1 awaiting
 your word to manifest  in action4 ,long
 ages have you toiled to get this far1  
and long must you  travel before you    
reach even the first ,great ,temple1 but
 you are now  entering into the         
conscious stage of ,spiritual           
,evolution4 ,no longer will  your eyes  
be closed as you walk the ,path4 ,from  
now on you will begin to  see clearer   
and clearer each step1 in the dawning   
light of consciousness4    ,you are in  
touch with all of life1 and the         
separation of your ,i from  the great   
,universal ,i is but apparent and       
temporary4 ,we will tell you  of these  
things in our ,third ,lesson1 but before
 you can grasp that you  must develop   

the ,i consciousness within you4 ,do not
 lay aside this  matter as one of no    
importance4 ,do not dismiss our weak    
explanation as  being merely words1     
words1 words1 as so many are inclined to
 do4 ,we are  pointing out a great truth
 to you4 ,why not follow the leadings of
 the  ,spirit which even now--this      
moment while you read--is urging you to 
walk  ,the ,path of ,attainment8        
,consider the teachings of this lesson1 
and  practice the ,mental ,drill until  
your mind has grasped its significance1 
then let it sink deep down into your    
inner consciousness4 ,then will you  be 
ready for the next lessons1 and those to
 follow4    ,practice this ,mental      
,drill until you are fully assured of   
the reality  of the ,i and the          
relativity of the not ,i in the mind4   
,when you  once grasp this truth1 you   
will find that you will be able to use  
the  mind with far greater power and    
effect1 for you will recognize that it  
is  your tool and instrument1 fitted and

 intended to do your bidding4 ,you  will
 be able to master your moods1 and      
emotions when necessary1 and will  rise 
from the position of a slave to a       
,master4    ,our words seem cheap and   
poor1 when we consider the greatness of 
the  truth that we are endeavoring to   
convey by means of them4 ,for who can   
find words to express the inexpressible8
 ,all that we may hope to do is to      
awaken a keen interest and attention on 
your part1 so that you will  practice   
the ,mental ,drill1 and thus obtain the 
evidence of your own  mentality to the  
truth4 ,truth is not truth to you until 
you have proven  it in your own         
experience1 and once so proven you      
cannot be robbed of it1  nor can it be  
argued away from you4    ,you must      
realize that in every mental effort     
,you--the ,i--are behind it4  ,you bid  
the ,mind work1 and it obeys your ,will4
 ,you are the ,master1 and  not the     
slave of your mind4 ,you are the        
,driver1 not the driven4 ,shake         

yourself loose from the tyranny of the  
mind that has oppressed you for so      
long4 ,assert yourself1 and be free4 ,we
 will help you in this direction  during
 the course of these lessons1 but you   
must first assert yourself as  a ,master
 of your ,mind4 ,sign the mental        
,declaration of ,independence from  your
 moods1 emotions1 and uncontrolled      
thoughts1 and assert your ,dominion     
over them4 ,enter into your ,kingdom1   
thou manifestation of the ,spirit6      
,while this lesson is intended primarily
 to bring clearly into your             
consciousness the fact that the ,i is a 
reality1 separate and distinct  from its
 ,mental ,tools1 and while the control  
of the mental faculties by  the ,will   
forms a part of some of the future      
lessons1 still1 we think that  this is a
 good place to point out to you the     
advantages arising from a  realization  
of the true nature of the ,i and the    
relative aspect of the  ,mind4    ,many 
of us have supposed that our minds were 

the masters of ourselves1  and we have  
allowed ourselves to be tormented and   
worried by thoughts  running away with  
us1 and presenting themselves at        
inopportune moments4  ,the ,initiate is 
relieved from this annoyance1 for he    
learns to assert his  mastery over the  
different parts of the mind1 and        
controls and regulates  his mental      
processes1 just as one would a fine     
piece of machinery4 ,he is  able to     
control his conscious thinking          
faculties1 and direct their work  to the
 best advantage1 and he also learns how 
to pass on orders to the  subconscious  
mental region and bid it work for him   
while he sleeps1 or  even when he is    
using his conscious mind in other       
matters4 ,these subjects  will be       
considered by us in due time1 during the
 course of lessons4    ,in this         
connection it may be interesting to read
 what ,edward ,carpenter  says of the   
power of the individual to control his  
thought processes4 ,in  his book ,from  

,adam's ,peak to ,eleplumta1 in         
describing his experience  while        
visiting a ,hindu ,gnani ,yogi1 he says3
    ,and if we are unwilling to believe 
in this internal mastery over the  body1
 we are perhaps almost equally          
unaccustomed to the idea of mastery     
over our own inner thoughts and         
feelings4 ,that a man should be a prey  
to  any thought that chances to take    
possession of his mind1 is commonly     
among us assumed as unavoidable4 ,it may
 be a matter of regret that he  should  
be kept awake all night from anxiety as 
to the issue of a lawsuit  on the       
morrow1 but that he should have the     
power of determining whether  he be kept
 awake or not seems an extravagant      
demand4 ,the image of an  impending     
calamity is no doubt odious1 but its    
very odiousness 7we say7  makes it haunt
 the mind all the more pertinaciously   
and it is useless to  try to expel it4  
,yet this is an absurd position--for    
man1 the heir of all the ages3          

hag-ridden by the flimsy creatures of   
his own brain4 ,if a pebble in our  boot
 torments us1 we expel it4 ,we take off 
the boot and shake it out4  ,and once   
the matter is fairly understood it is   
just as easy to expel an  intruding and 
obnoxious thought from the mind4 ,about 
this there ought to  be no mistake1 no  
two opinions4 ,the thing is obvious1    
clear and  unmistakable4 ,it should be  
as easy to expel an obnoxious thought   
from  your mind as it is to shake a     
stone out of your shoe2 and till a man  
can  do that it is just nonsense to talk
 about his ascendancy over ,nature1 and 
all the rest of it4 ,he is a mere slave1
 and prey to the bat-winged  phantoms   
that flit through the corridors of his  
own brain4    ,yet the weary and        
careworn faces that we meet by          
thousands1 even among  the affluent     
classes of civilization1 testify only   
too clearly how seldom  this mastery is 
obtained4 ,how rare indeed to meet a    
man6 ,how common  rather to discover a  

creature hounded on by tyrant thoughts  
7or cares or  desires71 cowering1       
wincing under the lash--or perchance    
priding himself  to run merrily in      
obedience to a driver that rattles the  
reins and  persuades him that he is     
free--whom we cannot converse with in   
careless  tete-a-tete because that alien
 presence is always there1 on the watch4
    ,it is one of the most prominent    
doctrines of ,raja ,yoga that the power 
of  expelling thoughts1 or if need be1  
killing them dead on the spot1 must  be 
attained4 ,naturally the art requires   
practice1 but like other arts1  when    
once acquired there is no mystery or    
difficulty about it4 ,and it is  worth  
practice4 ,it may indeed fairly be said 
that life only begins when  this art has
 been acquired4 ,for obviously when     
instead of being ruled by  individual   
thoughts1 the whole flock of them in    
their immense multitude  and variety and
 capacity is ours to direct and dispatch
 and employ where  we list 7'for ,he    

maketh the winds his messengers and the 
flaming fire ,his  minister'71 life     
becomes a thing so vast and grand       
compared with what it  was before1 that 
its former condition may well appear    
almost antenatal4    ,if you can kill a 
thought dead1 for the time being1 you   
can do anything  else with it that you  
please4 ,and therefore it is that this  
power is so  valuable4 ,and it not only 
frees a man from mental torment 7which  
is  nine-tenths at least of the torment 
of life71 but it gives him a            
concentrated power of handling mental   
work absolutely unknown to him  before4 
,the two things are co-relative to each 
other4 ,as already said  this is one of 
the principles of ,raja ,yoga4    ,while
 at work your thought is to be          
absolutely concentrated in it1          
undistracted by anything whatever       
irrelevant to the matter in             
hand--pounding away like a great engine1
 with giant power and perfect           
economy--no wear and tear of friction1  

or dislocation of parts owing to  the   
working of different forces at the same 
time4 ,then when the work is  finished1 
if there is no more occasion for the use
 of the machine1 it  must stop equally1 
absolutely--stop entirely--no worrying  
7as if a  parcel of boys were allowed to
 play their devilments with a locomotive
 as  soon as it was in the shed7--and   
the man must retire into that region of 
his consciousness where his true self   
dwells4    ,i say the power of the      
thought-machine itself is enormously    
increased by  this faculty of letting it
 alone on the one hand1 and of using it 
singly  and with concentration on the   
other4 ,it becomes a true tool1 which a 
master-workman lays down when done with1
 but which only a bungler carries  about
 with him all the time to show that he  
is the possessor of it4    ,we ask the  
students to read carefully the above    
quotations from ,mr4  ,carpenter's book1
 for they are full of suggestions that  
may be taken up  to advantage by those  

who are emancipating themselves from    
their slavery  to the unmastered mind1  
and who are now bringing the mind under 
control  of the ,ego1 by means of the   
,will4    ,our next lesson will take up 
the subject of the relationship of the  
,i  to the ,universal ,i1 and will be   
called the ,expansion of the ,self4 ,it 
will deal with the subject1 not from a  
theoretical standpoint1 but from  the   
position of the teacher who is          
endeavoring to make his students        
actually aware in their consciousness of
 the truth of the proposition4  ,in this
 course we are not trying to make our   
students past-masters of  theory1 but   
are endeavoring to place them in a      
position whereby they  may know for     
themselves1 and actually experience the 
things of which we  teach4    ,therefore
 we urge upon you not to merely rest    
content with reading this  lesson1 but1 
instead1 to study and meditate upon the 
teachings mentioned  under the head of  
,mental ,drill1 until the distinctions  

stand out  clearly in your mind1 and    
until you not only believe them to be   
true1  but actually are conscious of the
 ,i and its ,mental ,tools4 ,have       
patience and perseverance4 ,the task may
 be difficult1 but the reward is  great4
 ,to become conscious of the greatness1 
majesty1 strength and power  of your    
real being is worth years of hard study4
 ,do you not think so8  ,then study and 
practice hopefully1 diligently and      
earnestly4    ,peace be with you4       
,,mantrams 7,,affirmations7 ,,for ,,the 
,,second ,,lesson4    ,i am an          
entity--my mind is my instrument of     
expression4    ,i exist independent of  
my mind1 and am not dependent upon it   
for  existence or being4    ,i am       
,master of my mind1 not its slave4    ,i
 can set aside my sensations1 emotions1 
passions1 desires1  intellectual        
faculties1 and all the rest of my mental
 collection of  tools1 as not ,i        
things--and still there remains         
something--and that  something is ,i1   

which cannot be set aside by me1 for it 
is my very  self2 my only self2 my real 
self--,i4 ,that which remains after all 
that  may be set aside is set aside is  
the ,i--,myself--eternal1 constant1     
unchangeable4    ,illustration3 ,i am   
,,the ,,third ,,lesson4    ,,the        
,,expansion ,,of ,,the ,,self4      ,in 
the first two lessons of this course we 
have endeavored to bring to  the        
candidate a realization in consciousness
 of the reality of the ,i1  and to      
enable him to distinguish between the   
,self and its sheaths1  physical and    
mental4 ,in the present lesson we will  
call his attention to  the relationship 
of the ,i to the ,universal ,i1 and will
 endeavor to  give him an idea of a     
greater1 grander ,self1 transcending    
personality  and the little self that we
 are so apt to regard as the ,i4    ,the
 keynote of this lesson will be ,the    
,oneness of ,all1 and all of its        
teachings will be directed to awakening 
a realization in consciousness of  that 

great truth4 ,but we wish to impress    
upon the mind of the ,candidate  that we
 are not teaching him that he is the    
,absolute4 ,we are not  teaching the ,i 
,am ,god belief1 which we consider to be
 erroneous and  misleading1 and a       
perversion of the original ,yogi        
teachings4 ,this false  teaching has    
taken possession of many of the ,hindu  
teachers and people1  and with its      
accompanying teaching of ,maya or the   
complete illusion or  non-existence of  
the ,universe1 has reduced millions of  
people to a  passive1 negative mental   
condition which undoubtedly is retarding
 their  progress4 ,not only in ,india is
 this true1 but the same facts may be   
observed among the pupils of the        
,western teachers who have embraced this
  negative side of the ,oriental        
,philosophy4 ,such people confound the  
,absolute and ,relative aspects of the  
,one1 and1 being unable to  reconcile   
the facts of ,life and the ,universe    
with their theories of ,i ,am  ,god1    

they are driven to the desperate        
expedient of boldly denying the         
,universe1 and declaring it to be all an
 illusion or ,maya4    ,you will have no
 trouble in distinguishing the pupils of
 the teachers  holding this view4 ,they 
will be found to exhibit the most       
negative mental  condition--a natural   
result of absorbing the constant        
suggestion of  nothingness--the gospel  
of negation4 ,in marked contrast to the 
mental  condition of the students1      
however1 will be observed the mental    
attitude  of the teachers1 who are      
almost uniformly examples of vital1     
positive1  mental force1 capable of     
hurling their teaching into the minds of
 the  pupils--of driving in their       
statements by the force of an awakened  
,will4  ,the teacher1 as a rule1 has    
awakened to a sense of the ,i           
consciousness1  and really develops the 
same by his ,i ,am ,god attitude1       
because by  holding this mental attitude
 he is enabled to throw off the         

influence of  the sheaths of the lower  
mental principles1 and the light of the 
,self  shows forth fiercely and         
strongly1 sometimes to such an extent   
that it  fairly scorches the mentality  
of the less advanced pupil4 ,but1       
notwithstanding this awakened ,i        
consciousness1 the teacher is           
handicapped by his intellectual         
misconception and befogging metaphysics1
  and is unable to impart the ,i        
consciousness to his pupils1 and1       
instead  of raising them up to shine    
with equal splendor with himself1 he    
really  forces them into a shadow by    
reason of his teachings4    ,our        
students1 of course1 will understand    
that the above is not written in  the   
spirit of carping criticism or          
fault-finding4 ,we hold no such mental  
attitude1 and indeed could not if we    
remain true to our conception of        
,truth4 ,we are mentioning these matters
 simply that the student may avoid  this
 ,i ,am ,god pitfall which awaits the   

,candidate just as he has well  started 
on the ,path4 ,it would not be such a   
serious matter if it were  merely a     
question of faulty metaphysics1 for that
 would straighten itself  out in time4  
,but it is far more serious than this1  
for the teaching  inevitably leads to   
the accompanying teaching that all is   
,illusion or  ,maya1 and that ,life is  
but a dream--a false thing--a lie--a    
nightmare2  that the journey along the  
,path is but an illusion2 that          
everything is  nothing2 that there is no
 soul2 that ,you are ,god in disguise1  
and that  ,he is fooling ,himself in    
making believe that ,he is ,you2 that   
,life is but  a ,divine masquerade or   
sleight-of-hand performance2 that ,you  
are ,god1 but  that ,you 7,god7 are     
fooling ,yourself 7,god7 in order to    
amuse ,yourself  7,god74 ,is not this   
horrible8 ,and yet it shows to what     
lengths the human  mind will go before  
it will part with some pet theory of    
metaphysics with  which it has been     

hypnotized4 ,do you think that we have  
overdrawn the  picture8 ,then read some 
of the teachings of these schools of the
 ,oriental  ,philosophy1 or listen to   
some of the more radical of the ,western
 teachers  preaching this philosophy4   
,the majority of the latter lack the    
courage of  the ,hindu teachers in      
carrying their theories to a logical    
conclusion1  and1 consequently they veil
 their teachings with metaphysical      
subtlety4  ,but a few of them are more  
courageous1 and come out into the open  
and  preach their doctrine in full4     
,some of the modern ,western teachers of
 this philosophy explain matters by     
saying that ,god is masquerading as     
different forms of life1 including      
,man1 in order that he may gain the     
experience resulting therefrom1 for     
although ,he has ,infinite and ,absolute
 ,wisdom and ,knowledge1 he lacks the   
experience that comes only from actually
 living the life of the lowly  forms1   
and therefore ,he descend thus in order 

to gain the needed  experience4 ,can you
 imagine the ,absolute1 possessed of all
 possible  ,knowledge and ,wisdom1      
feeling the need of such petty          
experience1 and  living the life of the 
lowly forms 7including ,man7 in order to
 gain  experience8 ,to what ,depths do  
these vain theories of ,man drive us8   
,another leading ,western teacher1 who  
has absorbed the teaching of certain    
branches of the ,oriental ,philosophy1  
and who possesses the courage of his    
convictions1 boldly announces that ,you1
 yourself1 are the totality of  being1  
and with your mind alone create1        
preserve and destroy the  universe1     
which is your own mental product4 ,and  
again the last mentioned  teacher       
states3 the entire universe is a        
bagatelle illustration of your  own     
creative power1 which you are now       
exhibiting for your own  inspection4 ,by
 their fruits shall you know them1 is a 
safe rule to  apply to all teachings4   
,the philosophy that teaches that the   

,universe is  an illusion perpetrated by
 you 7,god7 to amuse1 entertain or fool 
yourself  7,god71 can have but one      
result1 and that is the conclusion that 
everything is nothing1 and all that is  
necessary to do is to sit down1  fold   
your hands and enjoy the ,divine        
exhibition of legerdemain that you  are 
performing for your own entertainment1  
and then1 when the show is  over1 return
 to your state of conscious ,godhood and
 recall with smiles  the pleasant       
memories of the conjure show that you   
created to fool  yourself with during   
several billions of ages4 ,that is what 
it amounts  to1 and the result is that  
those accepting this philosophy thrust  
upon  them by forceful teachers1 and    
knowing in their hearts that they are   
not ,god1 but absorbing the suggestions 
of nothingness1 are driven  into a state
 of mental apathy and negativeness1 the 
soul sinking into a  stupor from which  
it may not be roused for a long period  
of time4    ,we wish you to avoid       

confounding our teaching with this just 
mentioned4  ,we wish to teach you that  
,you are a real ,being--not ,god        
,himself1 but a  manifestation of ,him  
who is the ,absolute4 ,you are a ,child 
of the  ,absolute1 if you prefer the    
term1 possessed of the ,divine          
,heritage1 and  whose mission it is to  
unfold qualities which are your         
inheritances from  your ,parent4 ,do not
 make the great mistake of confounding  
the ,relative  with the ,absolute4      
,avoid this pitfall into which so many  
have fallen4 ,do  not allow yourself to 
fall into the ,slough of ,despond1 and  
wallow in  the mud of nothingness1 and  
to see no reality except in the person  
of  some forceful teacher who takes the 
place of the ,absolute in your mind4    
,but raise your head and assert your    
,divine ,parentage1 and your ,heritage  
from the ,absolute1 and step out boldly 
on the ,path1 asserting the ,i4    7,we 
must refer the ,candidate back to our   
,advanced ,course1 for our  teachings   

regarding the ,absolute and the         
,relative4 ,the last three lessons  of  
that course will throw light upon what  
we have just said ,to repeat the        
teaching at this point would be to use  
space which is needed for the  lesson   
before us47    ,and yet1 while the ,i is
 not ,god1 the ,absolute1 it is         
infinitely  greater than we have        
imagined it to be before the light      
dawned upon us4  ,it extends itself far 
beyond what we had conceived to be its  
limits4 ,it  touches the ,universe at   
all its points1 and is in the closest   
union with  all of ,life4 ,it is in the 
closest touch with all that has emanated
 from  the ,absolute--all the world of  
,relativity4 ,and while it faces the    
,relative ,universe1 it has its roots in
 the ,absolute1 and draws  nourishment  
therefrom1 just as does the babe in the 
womb obtain  nourishment from the       
mother4 ,it is verily a manifestation of
 ,god1 and  ,god's very essence is in   
it4 ,surely this is almost as high a    

statement  as the ,i ,am ,god of the    
teachers just mentioned1--and yet how   
different4  ,let us consider the        
teaching in detail in this lesson1 and  
in portions of  others to follow4       
,let us begin with a consideration of   
the instruments of the ,ego1 and the    
material with which and through which   
the ,ego works4 ,let us realize that    
the physical body of man is identical in
 substance with all other forms  of     
matter1 and that its atoms are          
continually changing and being          
replaced1 the material being drawn from 
the great storehouse of matter1  and    
that there is a ,oneness of matter      
underlying all apparent differences  of 
form and substance4 ,and then let us    
realize that the vital energy or  ,prana
 that man uses in his life work is but a
 portion of that great  universal energy
 which permeates everything and         
everywhere1 the portion  being used by  
us at any particular moment being drawn 
from the universal  supply1 and again   

passing out from us into the great ocean
 of force or  energy4 ,and then let us  
realize that even the mind1 which is so 
close to  the real ,self that it is     
often mistaken for it--even that        
wonderful thing  ,thought--is but a     
portion of the ,universal ,mind1 the    
highest emanation of  the ,absolute     
beneath the plane of ,spirit1 and that  
the ,mind--substance or  ,chitta that we
 are using this moment1 is not ours     
separately and  distinctly1 but is      
simply a portion from the great         
universal supply1  which is constant and
 unchangeable4 ,let us then realize that
 even this  thing that we feel pulsing  
within us--that which is so closely     
bound up  with the ,spirit as to be     
almost inseparable from it--that which  
we call  ,life--is but a bit of that    
,great ,life ,principle that pervades   
the  ,universe1 and which cannot be     
added to1 nor subtracted from4 ,when we 
have  realized these things1 and have   
begun to feel our relation 7in these    

particulars7 to the ,one ,great         
,emanation of the ,absolute1 then we may
  begin to grasp the idea of the        
,oneness of ,spirit1 and the relation of
 the  ,i to every other ,i1 and the     
merging of the ,self into the one great 
,self1 which is not the extinction of   
,individuality1 as some have  supposed1 
but the enlargement and extension of the
 ,individual  ,consciousness until it   
takes in the ,whole4    ,in ,lessons ,x 
and ,,xi1 of the ,advanced ,course we   
called your attention to  the ,yogi     
teachings concerning ,akasa or ,matter1 
and showed you that all  forms of what  
we know as ,matter are but different    
forms of manifestation  of the principle
 called ,akasa1 or as the ,western      
scientists call it1  ,ether4 ,this      
,ether or ,akasa is the finest1 thinnest
 and most tenuous  form of ,matter1 in  
fact it is ,matter in its ultimate or   
fundamental form1  the different forms  
of what we call ,matter being but       
manifestations of  this ,akasa or       

,ether1 the apparent difference         
resulting from different  rates of      
vibration1 etc4 ,we mention this fact   
here merely to bring  clearly before    
your mind the fact of the ,universality 
of ,matter1 to the  end that you may    
realize that each and every particle of 
your physical  body is but a portion of 
this great principle of the ,universe1  
fresh from  the great store-house1 and  
just about returning to it again1 for   
the  atoms of the body are constantly   
changing4 ,that which appears as your   
flesh to-day1 may have been part of a   
plant a few days before1 and may be     
part of some other living thing a few   
days hence4 ,constant change is  going  
on1 and what is yours to-day was        
someone's else yesterday1 and  still    
another's to-morrow4 ,you do not own one
 atom of matter  personally1 it is all a
 part of the common supply1 the stream  
flowing  through you and through all    
,life1 on and on forever4    ,and so it 
is with the ,vital ,energy that you are 

using every moment of  your life4 ,you  
are constantly drawing upon the great   
,universal supply of  ,prana1 then using
 what is given you1 allowing the force  
to pass on to  assume some other form4  
,it is the property of all1 and all you 
can do is  to use what you need1 and    
allow it to pass on4 ,there is but one  
,force or  ,energy1 and that is to be   
found everywhere at all times4    ,and  
even the great principle1               
,mind-substance1 is under the same law4 
,it  is hard for us to realize this4 ,we
 are so apt to think of our mental      
operations as distinctively our         
own--something that belongs to us       
personally--that it is difficult for us 
to realize that ,mind-substance is  a   
,universal principle just as ,matter or 
,energy1 and that we are but  drawing   
upon the ,universal supply in our mental
 operations4 ,and more than  this1 the  
particular portion of ,mind-substance   
that we are using1  although separated  
from the ,mind-substance used by other  

individuals by a  thin wall of the very 
finest kind of ,matter1 is really in    
touch with the  other apparently        
separated minds1 and with the ,universal
 ,mind of which it  forms a part4 ,just 
as is the ,matter of which our physical 
bodies are  composed really in touch    
with all ,matter2 and just as is the    
,vital ,force  used by us really in     
touch with all ,energy2 so is our       
,mind-substance  really in touch with   
all ,mind-substance4 ,it is as if the   
,ego in its  progress were moving       
through great oceans of ,matter1        
,energy1 or  ,mind-substance1 making use
 of that of each which it needed and    
which  immediately surrounded it1 and   
leaving each behind as it moved on      
through  the great volume of the ocean4 
,this illustration is clumsy1 but it may
  bring to your consciousness a         
realization that the ,ego is the only   
thing  that is really ,yours1           
unchangeable and unaltered1 and that all
 the rest  is merely that portion of the

 ,universal supply that you draw to     
yourself  for the wants of the moment4  
,it may also bring more clearly before  
your  mind the great ,unity of          
things--may enable you to see things as 
a ,whole1  rather than as separated     
parts4 ,remember1 ,you--the ,i--are the 
only  ,real thing about and around      
you--all that has permanence--and       
,matter1  ,force and even               
,mind-substance1 are but your           
instruments for use and  expression4    
,there are great oceans of each         
surrounding the ,i as it  moves along4  
,it is well for you also to bear in mind
 the ,universality of ,life4 ,all of    
the ,universe is alive1 vibrating and   
pulsating with life and energy and      
motion4 ,there is nothing dead in the   
,universe4 ,life is everywhere1 and     
always accompanied by intelligence4     
,there is no such thing as a dead1      
unintelligent ,universe4 ,instead of    
being atoms of ,life floating in a sea  
of death1 we are atoms of ,life         

surrounded by an ocean of ,life1        
pulsating1  moving1 thinking1 living4   
,every atom of what we call ,matter is  
alive4 ,it  has energy or force with it1
 and is always accompanied by           
intelligence  and life4 ,look around us 
as we will--at the animal world--at the 
plant  world--yes1 even at the world of 
minerals and we see life1 life1         
life--all alive and having intelligence4
 ,when we are able to bring this        
conception into the realm of actual     
consciousness--when we are able not     
only to intellectually accept this fact1
 but to even go still further and  feel 
and be conscious of this ,universal     
,life on all sides1 then are we  well on
 the road to attaining the ,cosmic      
,consciousness4    ,but all these things
 are but steps leading up to the        
realization of  the ,oneness in ,spirit1
 on the part of the ,individual4        
,gradually there  dawns upon him the    
realization that there is a ,unity in   
the manifestation  of ,spirit from the  

,absolute--a unity with itself1 and a   
,union with the  ,absolute4 ,all this   
manifestation of ,spirit on the part of 
the  ,absolute--all this begetting of   
,divine ,children--was in the nature of 
a  single act rather than as a series of
 acts1 if we may be permitted  to speak 
of the manifestation as an act4 ,each   
,ego is a ,centre of  ,consciousness in 
this great ocean of ,spirit--each is a  
,real ,self1  apparently separate from  
the others and from its source1 but the 
separation is only apparent in both     
cases1 for there is the closest  bond of
 union between the ,egos of the         
,universe of ,universes--each is knit   
to the other in the closest bond of     
union1 and each is still attached to    
the ,absolute by spiritual filaments1 if
 we may use the term4 ,in time we  shall
 grow more conscious of this mutual     
relationship1 as the sheaths are        
outgrown and cast aside1 and in the end 
we will be withdrawn into the           
,absolute--shall return to the ,mansion 

of the ,father4    ,it is of the highest
 importance to the developing soul to   
unfold into a  realization of this      
relationship and unity1 for when this   
conception is  once fully established   
the soul is enabled to rise above       
certain of the  lower planes1 and is    
free from the operation of certain laws 
that bind  the undeveloped soul4        
,therefore the ,yogi teachers are       
constantly leading  the ,candidates     
toward this goal4 ,first by this path1  
and then by that  one1 giving them      
different glimpses of the desired point1
 until finally  the student finds a path
 best fitted for his feet1 and he moves 
along  straight to the mark1 and        
throwing aside the confining bonds that 
have  proved so irksome1 he cries aloud 
for joy at his new found ,freedom4      
,the following exercises and ,mental    
,drills are intended to aid the         
,candidate in his work of growing into a
 realization of his relationship  with  
the ,whole of ,life and ,being4         

,,mental ,,drill4    7#a7 ,read over    
what we have said in the ,advanced      
,course regarding  the principle known  
as ,matter4 ,realize that all ,matter is
 ,one at the  last--that the real       
underlying substance of ,matter is      
,akasa or  ,ether1 and that all the     
varying forms evident to our senses are 
but  modifications and grosser forms of 
that underlying principle4 ,realize     
that by known chemical processes all    
forms of ,matter known to us1 or  rather
 all combinations resulting in forms1   
may be resolved into their  original    
elements1 and that these elements are   
merely ,akasa in  different states of   
vibration4 ,let the idea of the ,oneness
 of the visible  ,universe sink deeply  
into your mind1 until it becomes fixed  
there4 ,the  erroneous conception of    
diversity in the material world must be 
replaced  by the consciousness of       
,unity--,oneness1 at the last1 in spite 
of the  appearance of variety and       
manifold forms4 ,you must grow to see   

behind the  world of forms of ,matter1  
and see the great principle of ,matter  
7,akasa  or ,ether7 back of1 within1 and
 under it all4 ,you must grow to feel   
this1 as well as to intellectually see  
it4    7#b7 ,meditate over the last     
mentioned truths1 and then follow the   
matter  still further4 ,read what we    
have said in the ,advanced ,course      
7,lesson  ,,xi7 about the last analysis 
of ,matter showing it fading away into  
,force  or ,energy until the dividing   
line is lost1 and ,matter merges into   
,energy  or ,force1 showing them both to
 be but the same thing1 ,matter being a 
grosser form of ,energy or ,force4 ,this
 idea should be impressed upon the      
understanding1 in order that the        
complete edifice of the ,knowing of the 
,oneness may be complete in all of its  
parts4    7#c7 ,then read in the        
,advanced ,lessons about ,energy or     
,force1 in the  oneness underlying its  
various manifestations4 ,consider how   
one form of  ,energy may be transformed 

into another1 and so on around the      
circle1 the  one principle producing the
 entire chain of appearances4 ,realize  
that the  energy within you by which you
 move and act1 is but one of the forms  
of  this great ,principle of ,energy    
with which the ,universe is filled1 and 
that you may draw to you the required   
,energy from the great ,universal       
supply4 ,but above all endeavor to grasp
 the idea of the ,oneness pervading  the
 world of ,energy or ,force1 or ,motion4
 ,see it in its entirety1 rather  than  
in its apparent separateness4 ,these    
steps may appear somewhat  tedious and  
useless1 but take our word for it1 they 
are all helps in  fitting the mind to   
grasp the idea of the ,oneness of ,all4 
,each step is  important1 and renders   
the next higher one more easily         
attained4 ,in this  mental drill1 it    
will be well to mentally picture the    
,universe in  perpetual                 
motion--everything is in motion--all    
matter is moving and  changing its      

forms1 and manifesting the ,energy      
within it4 ,suns and worlds  rush       
through space1 their particles          
constantly changing and moving4         
,chemical composition and decomposition 
is constant and unceasing1  everywhere  
the work of building up and breaking    
down is going on4 ,new  combinations of 
atoms and worlds are constantly being   
formed and  dissolved4 ,and after       
considering this ,oneness of the        
principle of ,energy1  reflect that     
through all these changes of form the   
,ego--the ,real  ,self--,,you--stand    
unchanged and unharmed--,eternal1       
,invincible1  ,indestructible1          
,invulnerable1 ,real and ,constant among
 this changing  world of forms and      
force4 ,you are above it all1 and it    
revolves around  and about you--,spirit4
    7#d7 ,read what we have said in the 
,advanced ,course about ,force or       
,energy1 shading into ,mind-substance   
which is its parent4 ,realize that      
,mind is back of all this great         

exhibition of ,energy and ,force that   
you  have been considering4 ,then will  
you be ready to consider the ,oneness of
  ,mind4    7#e7 ,read what we have said
 in the ,advanced ,lessons about        
,mind-substance4 ,realize that there is 
a great world of ,mind-substance1  or an
 ,universal ,mind1 which is at the      
disposal of the ,ego4 ,all ,thought is  
the product of the ,ego's use of this   
,mind-substance1 its tool and           
instrument4 ,realize that this ,ocean of
 ,mind is entire and ,whole1 and that   
the ,ego may draw freely from it4       
,realize that ,you have this great ocean
  of ,mind at your command1 when you    
unfold sufficiently to use it4 ,realize 
that ,mind is back of and underneath all
 of the world of form and names  and    
action1 and that in that sense3 ,all is 
,mind1 although still higher  in the    
scale than even ,mind are ,you1 the     
,real ,self1 the ,ego1 the              
,manifestation of the ,absolute4    7#f7
 ,realize your identity with and        

relationship to ,all of ,life4 ,look    
around you at ,life in all its forms1   
from the lowest to the highest1 all     
being exhibitions of the great principle
 of ,life in operation along  different 
stages of ,the ,path4 ,scorn not the    
humblest forms1 but look  behind the    
form and see the reality--,life4 ,feel  
yourself a part of the  great ,universal
 ,life4 ,let your thought sink to the   
depths of the ocean1  and realize your  
kinship with the ,life back of the forms
 dwelling there4  ,do not confound the  
forms 7often hideous from your personal 
point of  view7 with the principle      
behind them4 ,look at the plant-life1   
and the  animal life1 and seek to see   
behind the veil of form into the real   
,life  behind and underneath the form4  
,learn to feel your ,life throbbing and 
thrilling with the ,life ,principle in  
these other forms1 and in the forms  of 
those of your own race4 ,gaze into the  
starry skies and see there the  numerous
 suns and worlds1 all peopled with life 

in some of its myriad  forms1 and feel  
your kinship to it4 ,if you can grasp   
this thought and  consciousness1 you    
will find yourself at-one-ment with     
those whirling  worlds1 and1 instead of 
feeling small and insignificant by      
comparison1  you will be conscious of an
 expansion of ,self1 until you feel that
 in  those circling worlds is a part of 
yourself--that ,you are there also1     
while standing upon the ,earth--that you
 are akin to all parts of the           
,universe--nay1 more1 that they are as  
much your home as is the spot upon      
which you are standing4 ,you will find  
sweeping upon you a sense of            
consciousness that the ,universe is your
 home--not merely a part of it1 as  you 
had previously thought4 ,you will       
experience a sense of greatness1 and    
broadness and grandness such as you have
 never dreamed of4 ,you will begin  to  
realize at least a part of your ,divine 
inheritance1 and to know indeed  that   
you are a ,child of the ,infinite1 the  

very essence of your ,divine  ,parent   
being in the fibres of your being1 ,at  
such times of realization  one becomes  
conscious of what lies before the soul  
in its upward path1  and how small the  
greatest prizes that ,earth has to offer
 are when  compared to some of these    
things before the soul1 as seen by the  
eyes of  the ,spiritual ,mind in moments
 of clear vision4    ,you must not      
dispute with these visions of the       
greatness of the soul1 but  must treat  
them hospitably1 for they are your very 
own1 coming to you  from the regions of 
your ,spiritual ,mind which are         
unfolding into  consciousness4    7#g7  
,the highest step in this dawning       
consciousness of the ,oneness of ,all1  
is the one in which is realized that    
there is but ,one ,reality1 and at the  
same time the sense of consciousness    
that the ,i is in that ,reality4 ,it  is
 most difficult to express this thought 
in words for it is something  that must 
be felt1 rather than seen by the        

,intellect4 ,when the ,soul  realizes   
that the ,spirit within it is1 at the   
last1 the only real part  of it1 and    
that the ,absolute and its manifestation
 as ,spirit is the only  real thing in  
the ,universe1 a great step has been    
taken4 ,but there is  still one higher  
step to be taken before the full sense  
of the ,oneness  and ,reality comes to  
us4 ,that step is the one in which we   
realize the  ,identity of the ,i with   
the great ,i of the ,universe4 ,the     
mystery of  the manifestation of the    
,absolute in the form of the ,spirit1 is
 veiled  from us--the mind confesses its
 inability to penetrate behind the veil 
shielding the ,absolute from view1      
although it will give us a report of    
its being conscious of the presence of  
the ,absolute just at the edge of  the  
boundary line4 ,but the highest region  
of the ,spiritual ,mind1 when  explored 
by the advanced souls who are well along
 the ,path1 reports that  it sees beyond
 the apparent separation of ,spirit from

 ,spirit1 and  realizes that there is   
but one ,reality of ,spirit1 and that   
all the ,i's  are really but different  
views of that ,one--,centres of         
,consciousness upon  the surface of the 
,one ,great ,i1 the ,centre of which is 
the ,absolute  ,itself4 ,this certainly 
penetrates the whole region of the      
,spiritual ,mind1  and gives us all the 
message of ,oneness of the ,spirit1 just
 as the  ,intellect satisfies us with   
its message of the ,oneness of ,matter1 
,energy1  and ,mind4 ,the idea of       
,oneness permeates all planes of ,life4 
,the sense of ,reality of the ,i that is
 apparent to ,you in the moments of     
your clearest mental vision1 is really  
the reflection of the sense of  ,reality
 underlying the ,whole--it is the       
consciousness of the ,whole1            
manifesting through your point or       
,centre of ,consciousness4 ,the advanced
  student or ,initiate finds his        
consciousness gradually enlarging until 
it  realizes its identity with the      

,whole4 ,he realizes that under all the 
forms and names of the visible world1   
there is to be found ,one ,life--,one   
,force--,one ,substance--,one           
,existence--,one ,reality--,,one4 ,and1 
instead of  his experiencing any sense  
of the loss of identity or              
individuality1 he  becomes conscious of 
an enlargement of an expansion of       
individuality or  identity--instead of  
feeling himself absorbed in the ,whole1 
he feels that  he is spreading out and  
embracing the ,whole4 ,this is most hard
 to express  in words1 for there are no 
words to fit the conception1 and all    
that we  can hope to do is to start into
 motion1 by means of our words1 the     
vibrations that will find a response in 
the minds of those who read the  words1 
to the end that they will experience the
 consciousness which will  bring its own
 understanding4 ,this consciousness     
cannot be transmitted by  words         
proceeding from the ,intellect1 but     
vibrations may be set up that  will     

prepare the mind to receive the message 
from its own higher planes4    ,even in 
the early stages of this dawning        
consciousness1 one is enabled to        
identify the real part of himself with  
the real part of all the other  forms of
 life that pass before his notice4 ,in  
every other man--in every  animal--in   
every plant--in every mineral--he sees  
behind the sheath and  form of          
appearance1 an evidence of the presence 
of the ,spirit which is  akin to his own
 ,spirit--yea1 more than akin1 for the  
two are ,one4 ,he sees  ,himself in all 
forms of life1 in all time in all       
places4 ,he realizes that  the ,real    
,self is everywhere present and         
everlasting1 and that the ,life  within 
himself is also within all the          
,universe--in everything1 for there  is 
nothing dead in the ,universe1 and all  
,life1 in all of its varying  phases1 is
 simply the ,one ,life1 held1 used and  
enjoyed in common by all4  ,each ,ego is
 a ,centre of ,consciousness in this    

great ocean of ,life1 and  while        
apparently separate and distinct1 is yet
 really in touch with the  ,whole1 and  
with every apparent part4    ,it is not 
our intention1 in this lesson1 to go    
into the details of this  great mystery 
of ,life1 or to recite the comparatively
 little of the ,truth  that the most    
advanced teachers and ,masters have     
handed down4 ,this is not  the place for
 it--it belongs to the subject of ,gnani
 ,yoga rather than to  ,raja ,yoga--and 
we touch upon it here1 not for the      
purpose of trying to  explain the       
scientific side of it to you1 but merely
 in order that your  minds may be led to
 take up the idea and gradually manifest
 it in  conscious realization4 ,there is
 quite a difference between the         
scientific1 intellectual teaching of    
,gnani ,yoga1 whereby the metaphysical  
and scientific sides of the ,yogi       
teachings are presented to the minds of 
the students1 in a logical1 scientific  
manner1 and the methods of ,raja  ,yoga1

 in which the ,candidate is led by      
degrees to a consciousness  7outside of 
mere intellectual belief7 of his real   
nature and powers4 ,we  are following   
the latter plan1 for this course is a   
,course in ,raja  ,yoga4 ,we are aiming 
to present the matter to the mind in    
such a manner  that it may prepare the  
way for the dawning consciousness1 by   
brushing  away the preconceived notions 
and prejudices1 and allowing a clean    
entrance for the new conception4 ,much  
that we have said in this lesson  may   
appear1 on the one hand1 like useless   
repetition1 and1 on the other  hand1    
like an incomplete presentation of the  
scientific side of the ,yogi  teachings4
 ,but it will be found1 in time1 that   
the effect has been that  the mind of   
the student has undergone a change from 
the absorbing of the  idea of the       
,oneness of ,life1 and the ,expansion of
 the ,self4 ,the ,candidate  is urged   
not to be in too much of a hurry4       
,development must not be  forced4 ,read 

what we have written1 and practice the  
,mental ,drills we have  given1 even if 
they may appear trifling and childish to
 some of you--we  know what they will do
 for you1 and you will agree with us in 
time4 ,make  haste slowly4 ,you will    
find that the mind will work out the    
matter1 even  though you be engaged in  
your ordinary work1 and have forgotten  
the  subject for the time4 ,the greater 
portion of mental work is done in this  
way1 while you are busy with something  
else1 or even asleep1 for the           
sub-conscious portion of the mind works 
along the lines pointed out for  it1 and
 performs its task4    ,as we have said1
 the purpose of this lesson is to bring 
you in the way of  the unfoldment of    
consciousness1 rather than to teach you 
the details of  the scientific side of  
the ,yogi teachings4 ,development is the
 keynote of  ,raja ,yoga4 ,and the      
reason that we wish to develop this     
sense of the  ,reality of the ,i1 and   
the ,expansion of the ,self1 at this    

place is that  thereby you may assert   
your ,mastery over ,matter1 ,energy and 
,mind4 ,before  you may mount your      
throne as ,king1 you must fully realize 
in  consciousness that you are the      
,reality in this world of appearances4  
,you must realize that you--the real    
,you--are not only existent1 and  real1 
but that you are in touch with all else 
that is real1 and that the  roots of    
your being are grounded in the ,absolute
 itself4 ,you must realize  that instead
 of being a separate atom of ,reality1  
isolated and fixed in a  narrow space1  
you are a ,centre of ,consciousness in  
the ,whole of ,reality1  and that the   
,universe of ,universes is your         
home--that your ,centre of              
,consciousness might be moved on to a   
point trillions of miles from the       
,earth 7which distance would be as      
nothing in ,space7 and still you--the   
awakened soul--would be just as much at 
home there as here--that even  while you
 are here1 your influence extends far   

out into space4 ,your real  state1 which
 will be revealed to you1 gradually1    
throughout the ages1 is  so great and   
grand1 that your mind in its present    
state of development  cannot grasp even 
the faint reflection of that glory4     
,we wish you to try to form at least a  
faint idea of your ,real ,state of      
,being1 in order that you may control   
the lower principles by the force of    
your awakened ,will1 which ,will depends
 upon your degree of consciousness  of  
the ,real ,self4    ,as man grows in    
understanding and consciousness of the  
,real ,self1 so does  his ability to use
 his ,will grow4 ,will is the attribute 
of the ,real ,self4  ,it is well that   
this great realization of the ,real     
,self brings with it  ,love for all of  
,life1 and ,kindness1 for1 were it not  
so1 the ,will that  comes to him who    
grows into a realization of his real    
being could be used  to the great hurt  
of those of the race who had not        
progressed so far  7their relative hurt1

 we mean1 for in the end1 and at the    
last1 no soul  is ever really hurt74    
,but the dawning power brings with it   
greater ,love  and ,kindness1 and the   
higher the soul mounts the more is it   
filled with  the higher ideals and the  
more does it throw from it the lower    
animal  attributes4 ,it is true that    
some souls growing into a consciousness 
of  their real nature1 without an       
understanding of what it all means1 may 
commit the error of using the awakened  
,will for selfish ends1 as may be  seen 
in the cases of the ,black ,magicians   
spoken of in the occult  writings1 and  
also in the cases of well known         
characters in history and  in modern    
life1 who manifest an enormous ,will    
which they misuse4 ,all of  this class  
of people of great ,will have stumbled  
or grown blindly into a  consciousness  
7or partial consciousness7 of the real  
nature1 but lack the  restraining       
influence of the higher teachings4 ,but 
such misuse of the  ,will brings pain   

and unrest to the user1 and he is       
eventually driven into  the right road4 
,we do not expect our students to grasp 
fully this idea of the ,expansion  of   
,self4 ,even the highest grasp it only  
partially4 ,but until you get a         
glimmering of the consciousness you will
 not be able to progress far  on the    
path of ,raja ,yoga4 ,you must          
understand what you are1 before you  are
 able to use the power that lies dormant
 within you4 ,you must realize  that you
 are the ,master1 before you can claim  
the powers of the ,master1  and expect  
to have your commands obeyed4 ,so bear  
patiently with us1 your  ,teachers1     
while we set before you the lessons to  
be learned--the tasks to  be performed4 
,the road is long1 and is rough in      
places--the feet may  become tired and  
bruised1 but the reward is great1 and   
there are resting  places along the     
path4 ,be not discouraged if your       
progress seem slow1 for  the soul must  
unfold naturally as does the flower1    

without haste1 without  force4    ,and  
be not dismayed nor affrighted if you   
occasionally catch a glimpse  of your   
higher self4 ,as ,m4,c4 says1 in her    
notes on ,light on the ,path  7see      
,advanced ,course1 page #ie73 ,to have  
seen thy soul in its bloom1 is  to have 
obtained a momentary glimpse in thyself 
of the transfiguration  which shall     
eventually make thee more than man2 to  
recognize1 is to  achieve the great task
 of gazing upon the blazing light       
without dropping  the eyes1 and not     
falling back in terror as though before 
some ghastly  phantom4 ,this happens to 
some1 and so1 when the victory is all   
but won1  it is lost4    ,peace be with 
thee4      ,,mantram 7,,affirmation7    
,,for ,,the ,,third ,,lesson4    ,there 
is but one ultimate form of ,matter2 one
 ultimate form of ,energy2  one ultimate
 form of ,mind4 ,matter proceeds from   
,energy1 and ,energy from  ,mind1 and   
all are an emanation of the ,absolute1  
threefold in appearance  but ,one in    

substance4 ,there is but ,one ,life1 and
 that permeates the  ,universe1         
manifesting in various forms1 but being1
 at the last1 but ,one4  ,my body is one
 with ,universal ,matter2 ,my energy and
 vital force is one  with the ,universal
 ,energy2 ,my ,mind is one with the     
,universal ,mind2 ,my  ,life is one with
 the ,universal ,life4 ,the ,absolute   
has expressed and  manifested itself in 
,spirit1 which is the real ,i           
overshadowing and  embracing all the    
apparently separate ,is4 ,i feel my     
identity with  ,spirit and realize the  
,oneness of ,all ,reality4 ,i feel my   
unity with all  ,spirit1 and my ,union  
7through ,spirit7 with the ,absolute4 ,i
 realize that  ,i am an ,expression and 
,manifestation of the ,absolute1 and    
that its  very essence is within me4 ,i 
am filled with ,divine ,love4 ,i am     
filled with  ,divine ,power4 ,i am      
filled with ,divine ,wisdom4 ,i am      
conscious of identity  in spirit1 in    
substance2 and in nature2 with the ,one 

,reality4          ,,the ,,fourth       
,,lesson4    ,,mental ,,control4        
,in our first three lessons of this     
series1 we have endeavored to bring     
into realization within your mind 7#a7  
the consciousness of the ,i2 its        
independence from the body2 its         
immortality2 its invincibility and      
invulnerability2 7#b7 the superiority of
 the ,i over the mind1 as well as  over 
the body2 the fact that the mind is not 
the ,i1 but is merely an  instrument for
 the expression of the ,i2 the fact that
 the ,i is master  of the mind1 as well 
as of the body2 that the ,i is behind   
all thought2  that the ,i can set aside 
for consideration the sensations1       
emotions1  passions1 desires1 and the   
rest of the mental phenomena1 and still 
realize that it1 the ,i1 is apart from  
these mental manifestations1 and        
remains unchanged1 real and fully       
existent2 that the ,i can set aside  any
 and all of its mental tools and        
instruments1 as not ,i things1 and      

still consciously realize that after so 
setting them aside there remains        
something--itself--the ,i which cannot  
be set aside or taken from2 that  the ,i
 is the master of the mind1 and not its 
slave2 7#c7 that the ,i is  a much      
greater thing than the little personal  
,i we have been  considering it to be2  
that the ,i is a part of that great ,one
 ,reality  which pervades all the       
,universe2 that it is connected with all
 other  forms of life by countless ties1
 mental and spiritual filaments and     
relations2 that the ,i is a ,centre of  
,consciousness in that great ,one       
,reality or ,spirit1 which is behind and
 back of all ,life and ,existence1  the 
,centre of which ,reality or ,existence1
 is the ,absolute or ,god2 that  the    
sense of ,reality that is inherent in   
the ,i1 is really the  reflection of the
 sense of ,reality inherent in the      
,whole--the ,great ,i  of the ,universe4
    ,the underlying principle of these  
three lessons is the ,reality of the    

,i1 in itself1 over and above all       
,matter1 ,force1 or ,mind--positive to  
all of them1 just as they are positive  
or negative to each other--and  negative
 only to the ,centre of the ,one--the   
,absolute itself4 ,and this is  the     
position for the ,candidate or ,initiate
 to take3 ,i am positive to  ,mind1     
,energy1 and ,matter1 and control them  
all--,i am negative only to the         
,absolute1 which is the ,centre of      
,being1 of which ,being ,i ,am4 ,and1 as
 ,i  assert my mastery over ,mind1      
,energy1 and ,matter1 and exercise my   
,will  over them1 so do ,i acknowledge  
my subordination to the ,absolute1 and  
gladly open my soul to the inflow of the
 ,divine ,will1 and partake of its      
,power1 ,strength1 and ,wisdom4    ,in  
the present lesson1 and those           
immediately following it1 we shall      
endeavor to assist the ,candidate or    
,initiate in acquiring a mastery of  the
 subordinate manifestations1 ,matter1   
,energy1 and ,mind4 ,in order to        

acquire and assert this mastery1 one    
must acquaint himself with the  nature  
of the thing to be controlled4    ,in   
our ,advanced ,course we have endeavored
 to explain to you the nature  of the   
,three ,great ,manifestations1 known as 
,chitta1 or ,mind-,substance2  ,prana1  
or ,energy2 and ,akasa1 or the          
,principle of ,matter4 ,we also         
explained to you that the ,i of man is  
superior to these three1 being  what is 
known as ,atman or ,spirit4 ,matter1    
,energy1 and ,mind1 as we have          
explained1 are manifestations of the    
,absolute1 and are relative things4     
,the ,yogi philosophy teaches that      
,matter is the grossest form of         
manifested substance1 being below       
,energy and ,mind1 and consequently     
negative to1 and subordinate to both4   
,one stage higher than ,matter1 is      
,energy or ,force1 which is positive to1
 and has authority over1 ,matter        
7,matter being a still grosser form of  
substance71 but which is negative  to   

and subordinate to ,mind1 which is a    
still higher form of substance4  ,next  
in order comes the highest of the       
three--,mind--the finest form of        
substance1 and which dominates both     
,energy and ,matter1 being positive to  
both4 ,mind1 however is negative and    
subordinate to the ,i1 which is         
,spirit1 and obeys the orders of the    
latter when firmly and intelligently    
given4 ,the ,i itself is subordinate    
only to the ,absolute--the ,centre of   
,being--the ,i being positive and       
dominant over the threefold             
manifestation of ,mind1 ,energy1 and    
,matter4    ,the ,i1 which for the sake 
of the illustration must be regarded as 
a  separate thing 7although it is really
 only a ,centre of ,consciousness in    
the great body of ,spirit71 finds itself
 surrounded by the triple-ocean of      
,mind1 ,energy and ,matter1 which ocean 
extends into ,infinity4 ,the body is    
but a physical form through which flows 
an unending stream of matter1  for1 as  

you know the particles and atoms of the 
body are constantly  changing2 being    
renewed2 replaced2 thrown off1 and      
supplanted4 ,one's body  of a few years 
ago1 or rather the particles composing  
that body1 have  passed off and now form
 new combinations in the world of       
matter4 ,and  one's body of to-day is   
passing away and being replaced by new  
particles4  ,and one's body of next year
 is now occupying some other portion of 
space1  and its particles are now parts 
of countless other combinations1 from   
which space and combinations they will  
later come to combine and form the  body
 of next year4 ,there is nothing        
permanent about the body--even the      
particles of the bones are being        
constantly replaced by others4 ,and  so 
it is with the ,vital ,energy1 ,force1  
or ,strength of the body 7including     
that of the brain74 ,it is constantly   
being used up1 and expended1 a fresh    
supply taking its place4 ,and even the  
,mind of the person is changeable1  and 

the ,mind-substance or ,chitta1 is being
 used up and replenished1 the  new      
supply coming from the great ,ocean of  
,mind1 into which the discarded  portion
 slips1 just as is the case with the    
matter and energy4    ,while the        
majority of our students1 who are more  
or less familiar with  the current      
material scientific conceptions1 will   
readily accept the  above idea of the   
ocean of ,matter1 and ,energy1 and the  
fact that there  is a continual using up
 and replenishing of one's store of     
both1 they may  have more or less       
trouble in accepting the idea that ,mind
 is a substance  or principle amenable  
to the same general laws as are the     
other two  manifestations1 or attributes
 of substance4 ,one is so apt to think  
of his  ,mind as himself--the ,i4       
,notwithstanding the fact that in our   
,second  ,lesson of this series we      
showed you that the ,i is superior to   
the  mental states1 and that it can set 
them aside and regard and consider  them

 as not-,i things1 yet the force of the 
habit of thought is very  strong1 and it
 may take some of you considerable time 
before you get  into the way of         
realizing that your ,mind is something  
that you use1  instead of being         
,you--yourself4 ,and yet1 you must      
persevere in attaining  this            
realization1 for in the degree that you 
realize your dominance over  your mind1 
so will be your control of it1 and its  
amenability to that  control4 ,and1 as  
is the degree of that dominance and     
control1 so will  be the character1     
grade and extent of the work that your  
,mind will do for  you4 ,so you see3    
,realization brings ,control--and       
,control brings  results4 ,this         
statement lies at the base of the       
science of ,raja ,yoga4  ,and many of   
its first exercises are designed to     
acquaint the student with  that         
realization1 and to develop the         
realization and control by habit and    
practice4    ,the ,yogi ,philosophy     

teaches that instead of ,mind being the 
,i4 it is  the thing through and by     
means of which the ,i thinks1 at least  
so  far as is concerned the knowledge   
concerning the phenomenal or outward    
,universe--that is the ,universe of     
,name and ,form4 ,there is a higher     
,knowledge locked up in the innermost   
part of the ,i1 that far transcends  any
 information that it may receive about  
or from the outer world1 but  that is   
not before us for consideration at this 
time1 and we must concern  ourselves    
with the thinking about the world of    
things4    ,mind-substance in ,sanscrit 
is called ,chitta1 and a wave in the    
,chitta 7which wave is the combination  
of ,mind and ,energy7 is called         
,vritta1 which is akin to what we call a
 thought4 ,in other words it  is mind in
 action1 whereas ,chitta is mind in     
repose4 ,vritta1 when  literally        
translated means a whirlpool or eddy in 
the mind1 which is  exactly what a      
thought really is4    ,but we must call 

the attention of the student1 at this   
point1 to the fact  that the word ,mind 
is used in two ways by the ,yogis and   
other  occultists1 and the student is   
directed to form a clear conception of  
each meaning1 in order to avoid         
confusion1 and that he may more clearly 
perceive the two aspects of the things  
which the word is intended to  express4 
,in the first place the word ,mind is   
used as synonymous  with ,chitta1 or    
,mind-substance1 which is the ,universal
 ,mind ,principle4  ,from this ,chitta1 
,mind-substance1 or ,mind1 all the      
material of the  millions of personal   
minds is obtained4 ,the second meaning  
of the word  ,mind is that which we mean
 when we speak of the mind of anyone1   
thereby meaning the mental faculties of 
that particular person--that  which     
distinguishes his mental personality    
from that of another4 ,we have  taught  
you that this mind in ,man1 functions on
 three planes1 and have  called the     
respective manifestations 7#a7 the      

,instinctive ,mind2 7#b7 the            
,intellect2 and 7#c7 the ,spiritual     
,mind4 7,see ,fourteen ,lessons in ,yogi
  ,philosophy1 etc47 ,these three mental
 planes1 taken together1 make up  the   
mind of the person1 or to be more exact 
they1 clustered around the  ,i form the 
soul of the individual4 ,the word soul  
is often used as  synonymous with spirit
 but those who have followed us will    
distinguish  the difference4 ,the soul  
is the ,ego surrounded by its mental    
principles1 while the ,spirit is the    
soul of the soul--the ,i1 or ,real      
,self4    ,the ,science of ,raja ,yoga1 
to which this series of lessons is      
devoted1  teaches1 as its basic         
principle1 the ,control of the ,mind4   
,it holds that  the first step toward   
,power consists in obtaining a control  
of one's  own mind4 ,it holds that the  
internal world must be conquered before 
the  outer world is attacked4 ,it holds 
that the ,i manifests itself in  ,will1 
and that that ,will may be used to      

manipulate1 guide1 govern and  direct   
the mind of its owner1 as well as the   
physical world4 ,it aims to  clear away 
all mental rubbish1 and encumbrances--to
 conduct a mental  house-cleaning1 as it
 were1 and to secure a clear1 clean1    
healthy mind4  ,then it proceeds to     
control that mind intelligently1 and    
with effect1  saving all waste-power1   
and by means of concentration bringing  
the ,mind  in full harmony with the     
,will1 that it may be brought to a focus
 and its  power greatly increased and   
its efficiency fully secured4           
,concentration  and ,will-power are the 
means by which the ,yogis obtain such   
wonderful  results1 and by which they   
manage and direct their vigorous1       
healthy  minds1 and master the material 
world1 acting positively upon ,energy   
and  ,matter4 ,this control extends to  
all planes of the ,mind and the ,yogis  
not  only control the ,instinctive      
,mind1 holding in subjection its lower  
qualities and making use of its other   

parts1 but they also develop and        
enlarge the field of their ,intellect   
and obtain from it wonderful  results4  
,even the ,spiritual ,mind is mastered1 
and aided in its  unfoldment1 and urged 
to pass down into the field of          
consciousness some  of the wonderful    
secrets to be found within its area4 ,by
 means of ,raja  ,yoga many of the      
secrets of existence and ,being--many of
 the ,riddles of  the ,universe--are    
answered and solved4 ,and by it the     
latent powers  inherent in the          
constitution of ,man are unfolded and   
brought into action4  ,those highly     
advanced in the science are believed to 
have obtained such a  wonderful degree  
of power and control over the forces of 
the universe1  that they are as gods    
compared with the ordinary man4    ,raja
 ,yoga teaches that not only may power  
of this kind be secured1 but  that a    
wonderful field of ,knowledge is opened 
out through its practice4  ,it holds    
that when the concentrated mind is      

focused upon thing or  subject1 the true
 nature and inner meaning1 of1 and      
concerning1 that  thing or subject will 
be brought to view4 ,the concentrated   
mind passes  through the object or      
subject just as the ,x-,ray passes      
through a block of  wood1 and the thing 
is seen by the ,i as it is--in          
truth--and not as  it had appeared      
before1 imperfectly and erroneously4    
,not only may the  outside world be thus
 explored1 but the mental ray may be    
turned inward1  and the secret places of
 the mind explored4 ,when it is         
remembered that  the bit of mind that   
each man possesses1 is like a drop of   
the ocean  which contains within its    
tiny compass all the elements that make 
up the  ocean1 and that to know         
perfectly the drop is to know perfectly 
the  ocean1 then we begin to see what   
such a power really means4    ,many in  
the ,western world who have attained    
great results in the  intellectual and  
scientific fields of endeavor1 have     

developed these  powers more or less    
unconsciously4 ,many great inventors are
 practical  ,yogis1 although they do not
 realize the source of their power4     
,anyone who  is familiar with the       
personal mental characteristics of      
,edison1 will see  that he follows some 
of the ,raja ,yoga methods1 and that    
,concentration  is one of his strongest 
weapons4 ,and from all reports1 ,prof4  
,elmer ,gates1  of ,washington1 ,d4,c41 
whose mind has unfolded many wonderful  
discoveries  and inventions1 is also a  
practical ,yogi although he may         
repudiate the  assertion vigorously1 and
 may not have familiarized himself with 
the  principles of this science1 which  
he has dropped into unconsciously4      
,those who have reported upon ,prof4    
,gates' methods1 say that he fairly     
digs out the inventions and discoveries 
from his mind1 after going  into        
seclusion and practicing concentration1 
and what is known as the  ,mental       
,vision4    ,but we have given you      

enough of theory for one lesson1 and    
must begin to  give you directions      
whereby you may aid yourself in         
developing these  latent powers and     
unfolding these dormant energies4 ,you  
will notice that  in this series we     
first tell you something about the      
theory1 and then  proceed to give you   
something to do4 ,this is the true ,yogi
 method as  followed and practiced by   
their best teachers4 ,too much theory is
  tiresome1 and sings the mind to sleep1
 while too much exercise tires one1  and
 does not give the inquiring part of his
 mind the necessary food4 ,to  combine  
both in suitable proportions is the     
better plan1 and one that we  aim to    
follow4      ,,mental ,,drill ,,and     
,,exercises4    ,before we can get the  
mind to do good work for us1 we must    
first tame  it1 and bring it to         
obedience to the ,will of the ,i4 ,the  
mind1 as a  rule1 has been allowed to   
run wild1 and follow its own sweet will 
and  desires1 without regard to anything

 else4 ,like a spoiled child or badly   
trained domestic animal1 it gets into   
much trouble1 and is of very little     
pleasure1 comfort or use4 ,the minds of 
many of us are like menageries  of wild 
animals1 each pursuing the bent of its  
own nature1 and going its  own way4 ,we 
have the whole menagerie within us--the 
tiger1 the ape1 the  peacock1 the ass1  
the goose1 the sheep the hyena1 and all 
the rest4 ,and  we have been letting    
these animals rule us4 ,even our        
,intellect is  erratic1 unstable1 and   
like the quicksilver to which the       
ancient  occultists compared it1        
shifting and uncertain4 ,if you will    
look around  you you will see that those
 men and women in the world who have    
really  accomplished anything worth     
while have trained their minds to       
obedience4  ,they have asserted the     
,will over their own minds1 and learned 
,mastery and  ,power in that way4 ,the  
average mind chafes at the restraint of 
the ,will1  and is like a frisky monkey 

that will not be taught tricks4 ,but    
taught  it must be1 if it wants to do   
good work4 ,and teach it you must if you
  expect to get any use from it--if you 
expect to use it1 instead of having  it 
use you4    ,and this is the first thing
 to be learned in ,raja ,yoga--this     
control of  the mind4 ,those who had    
hoped for some royal road to mastery1   
may be  disappointed1 but there is only 
one way and that is to master and       
control  the mind by the ,will4         
,otherwise it will run away when you    
most need it4  ,and so we shall give you
 some exercise designed to aid you in   
this  direction4    ,the first exercise 
in ,raja ,yoga ,is what is called       
,pratyahara or the  art of making the   
mind introspective or turned inward upon
 itself4 ,it is  the first step toward  
mental control4 ,it aims to turn the    
mind from  going outward1 and gradually 
turning it inward upon itself or inner  
nature4 ,the object is to gain control  
of it by the ,will4 ,the following      

exercises will aid in that direction3   
,,exercise ,i4    7a7 ,place yourself in
 a comfortable position1 and so far as  
possible free  from outside disturbing  
influences4 ,make no violent effort to  
control  the mind1 but rather allow it  
to run along for a while and exhaust its
  efforts4 ,it will take advantage of   
the opportunity1 and will jump around   
like an unchained monkey at first1 until
 it gradually slows down and  looks to  
you for orders4 ,it may take some time  
to tame down at first  trial1 but each  
time you try it will come around to you 
in shorter time4  ,the ,yogis spend much
 time in acquiring this mental peace and
 calm1 and  consider themselves well    
paid for it4    7b7 ,when the mind is   
well calmed down1 and peaceful1 fix the 
thought on  the ,i ,am1 as taught in our
 previous lessons4 ,picture the ,i as an
  entity independent of the body2       
deathless2 invulnerable2 immortal2 real4
  ,then think of it as independent of   
the body1 and able to exist without  its

 fleshly covering4 ,meditate upon this  
for a time1 and then gradually  direct  
the thought to the realization of the ,i
 as independent and  superior to the    
mind1 and controlling same4 ,go over the
 general ideas of  the first two        
lessons1 and endeavor to calmly reflect 
upon them and  to see them in the mind's
 eye4 ,you will find that your mind is  
gradually becoming more and more        
peaceful and calm1 and that the         
distracting thoughts of the outside     
world are farther and farther removed   
from you4    7c7 ,then let the mind pass
 on to a calm consideration of the      
,third  ,lesson1 in which we have spoken
 of the ,oneness of ,all1 and the       
relationship of the ,i to the ,one      
,life2 ,power2 ,intelligence2 ,being4   
,you  will find that you are acquiring a
 mental control and calm heretofore     
unknown to you4 ,the exercises in the   
first three lessons will have  prepared 
you for this4    7d7 ,the following is  
the most difficult of the variations or 

degrees of  this exercise1 but the      
ability to perform it will come         
gradually4 ,the  exercise consists in   
gradually shutting out all thought or   
impression  of the outside world2 of the
 body2 and of the thoughts themselves1  
the  student concentrating and          
meditating upon the word and idea ,i    
,,am1 the  idea being that he shall     
concentrate upon the idea of mere being 
or  existence1 symbolized by the words  
,i ,am4 ,not ,i am this1 or ,i am  that1
 or ,i do this1 or ,i think that1 but   
simply3 ,i ,,am4  ,this exercise will   
focus the attention at the very centre  
of ,being within  oneself1 and will     
gather in all the mental energies1      
instead of allowing  them to be         
scattered upon outside things4 ,a       
feeling of ,peace1 ,strength1  and      
,power will result1 for the affirmation1
 and the thought back of it1  is the    
most powerful and strongest that one may
 make1 for it is a  statement of ,actual
 ,being1 and a turning of the thought   

inward to that  truth4 ,let the mind    
first dwell upon the word ,i1           
identifying it with  the ,self1 and then
 let it pass on to the word ,,am1 which 
signifies  ,reality1 and ,being4 ,then  
combine the two with the meanings       
thereof1 and  the result a most powerful
 focusing of thought inward1 and most   
potent  ,statement of ,being4    ,it is 
well to accompany the above exercises   
with a comfortable and easy  physical   
attitude1 so as to prevent the          
distraction of the attention by  the    
body4 ,in order to do this one should   
assume an easy attitude and then  relax 
every muscle1 and take the tension from 
every nerve1 until a  perfect sense of  
ease1 comfort and relaxation is         
obtained4 ,you should  practice this    
until you have fully acquired it4 ,it   
will be useful to you  in many ways1    
besides rendering ,concentration and    
,meditation easier4 ,it  will act as a  
rest cure for tired body1 nerves1 and   
mind4      ,,exercise ,,ii4    ,the     

second step in ,raja ,yoga is what is   
known as ,dharana1 or  ,concentration4  
,this is a most wonderful idea in the   
direction of focusing  the mental       
forces1 and may be cultivated to an     
almost incredible degree1  but all this 
requires work1 time1 and patience4 ,but 
the student will be  well repaid for it4
 ,concentration consists in the mind    
focusing upon a  certain subject1 or    
object1 and being held there for a time4
 ,this1 at  first thought seems very    
easy1 but a little practice will show   
how  difficult it is to firmly fix the  
attention and hold it there4 ,it will   
have a tendency to waver1 and move to   
some other object or subject1 and  much 
practice will be needed in order to hold
 it at the desired point4  ,but practice
 will accomplish wonders1 as one may see
 by observing people  who have acquired 
this faculty1 and who use it in their   
everyday life4  ,but the following point
 should be remembered4 ,many persons    
have acquired  the faculty of           

concentrating their attention1 but have 
allowed it to  become almost            
involuntary1 and they become a slave to 
it1 forgetting  themselves and          
everything else1 and often neglecting   
necessary affairs4  ,this is the        
ignorant way of concentrating1 and those
 addicted to it  become slaves to their 
habits1 instead of masters of their     
minds4 ,they  become day-dreamers1 and  
absent-minded people1 instead of        
,masters4 ,they  are to be pitied as    
much as those who cannot concentrate at 
all4 ,the  secret is in a mastery of the
 mind4 ,the ,yogis can concentrate at   
will1  and completely bury themselves in
 the subject before them1 and extract   
from it every item of interest1 and can 
then pass the mind from the thing  at   
will1 the same control being used in    
both cases4 ,they do not allow  fits of 
abstraction1 or absent-mindedness to    
come upon them1 nor are  they           
day-dreamers4 ,on the contrary they are 
very wide awake individuals2  close     

observers2 clear thinkers2 correct      
reasoners4 ,they are masters of  their  
minds1 not slaves to their moods4 ,the  
ignorant concentrator buries  himself in
 the object or subject1 and allows it to
 master and absorb  himself1 while the  
trained ,yogi thinker asserts the ,i1   
and then directs  his mind to           
concentrate upon the subject or object1 
keeping it well under  control and in   
view all the time4 ,do you see the      
difference8 ,then heed  the lesson4     
,the following exercises may be found   
useful in the first steps of            
,concentration3    7a7 ,concentrate the 
attention upon some familiar object--a  
pencil1 for  instance4 ,hold the mind   
there and consider the pencil to the    
exclusion of  any other object4         
,consider its size2 color2 shape2 kind  
of wood4 ,consider  its uses1 and       
purposes2 its materials2 the process of 
its manufacture1  etc41 etc41 etc4 ,in  
short think as many things about the    
pencil as  possible allowing the mind to

 pursue any associated by-paths1 such as
 a  consideration of the graphite of    
which the lead is made2 the forest  from
 which came the wood used in making the 
pencil2 the history of  pencils1 and    
other implements used for writing1 etc4 
,in short exhaust  the subject of       
,pencils4 ,in considering a subject     
under concentration1  the following plan
 of synopsis will be found useful4      
,think of the thing  in question from   
the following view-points3    7#a7 ,the 
thing itself4    7#b7 ,the place from   
whence it came4    7#c7 ,its purpose or 
use4    7#d7 ,its associations4    7#e7 
,its probable end4    ,do not let the   
apparently trivial nature of the inquiry
 discourage you1  for the simplest form 
of mental training is useful1 and will  
help to  develop your ,will and         
,concentration4 ,it is akin to the      
process of  developing a physical muscle
 by some simple exercise1 and in both   
cases  one loses sight of the           
unimportance of the exercise itself1 in 

view of  the end to be gained4    7b7   
,concentrate the attention upon some    
part of the body--the hand for          
instance1 and fixing your entire        
attention upon it1 shut off or inhibit  
all sensation from the other parts of   
the body4 ,a little practice will       
enable you to do this4 ,in addition to  
the mental training1 this exercise  will
 stimulate the part of the body         
concentrated upon1 for reasons that     
will appear in future lessons4 ,change  
the parts of the body concentrated      
upon1 and thus give the mind a variety  
of exercises1 and the body the  effect  
of a general stimulation4    7c7 ,these 
exercises may be extended indefinitely  
upon familiar objects  about you4       
,remember always1 that the thing in     
itself is of no importance1  the whole  
idea being to train the mind to obey the
 ,will1 so that when you  really wish to
 use the mental forces upon some        
important object1 you may  find them    
well trained and obedient4 ,do not be   

tempted to slight this  part of the work
 because it is dry and uninteresting1   
for it leads up  to things that are most
 interesting1 and opens a door to a     
fascinating  subject4    7d7 ,practice  
focusing the attention upon some        
abstract subject--that is  upon some    
subject of interest that may offer a    
field for mental  exploration4 ,think   
about the subject in all its phases and 
branches1  following up one by-path1 and
 then another1 until you feel that you  
know  all about the subject that your   
mind has acquired4 ,you will be         
surprised  to find how much more you    
know about any one thing or subject than
 you  had believed possible4 ,in hidden 
corners of your mind you will find some 
useful or interesting information about 
the thing in question1 and when  you are
 through you will feel well posted upon 
it1 and upon the things  connected with 
it4 ,this exercise will not only help1  
to develop your  intellectual powers1   
but will strengthen your memory1 and    

broaden your  mind1 and give you more   
confidence in yourself4 ,and1 in        
addition1 you  will have taken a        
valuable exercise in ,concentration or  
,dharana4      ,the ,importance of      
,concentration4    ,concentration is a  
focusing of the mind4 ,and this focusing
 of the mind  requires a focusing1 or   
bringing to a center1 of the ,will4 ,the
 mind is  concentrated because the ,will
 is focused upon the object4 ,the mind  
flows  into the mould made by the ,will4
 ,the above exercises are designed not  
only to accustom the mind to the        
obedience and direction of the ,will1   
but  also tend to accustom the ,will to 
command4 ,we speak of strengthening the 
,will1 when what we really mean is      
training the mind to obey1 and          
accustoming the ,will to command4 ,our  
,will is strong enough1 but we do not   
realize it4 ,the ,will takes root in the
 very center of our being--in the  ,i1  
but our imperfectly developed mind does 
not recognize this tact4  ,we are like  

young elephants that do not recognize   
their own strength1 but  allow          
themselves to be mastered by puny       
drivers1 whom they could brush  aside   
with a movement4 ,the ,will is back of  
all action--all doing--mental  and      
physical4    ,we shall have much to say 
touching the ,will1 in these lessons and
 the  student should give the matter his
 careful attention4 ,let him look around
  him1 and he will see that the great   
difference between the men who have     
stepped forward from the ranks1 and     
those who remain huddled up in the      
crowd1 consists in ,determination and   
,will4 ,as ,buxton has well said3  ,the 
longer ,i live1 the more certain ,i am  
that the great difference  between men1 
the feeble and the powerful2 the great  
and the  insignificant2 is ,energy and  
,invincible ,determination4 ,and he     
might have  added that the thing behind 
that energy and invincible determination
  was ,will4    ,the writers and        
thinkers of all ages have recognized the

 wonderful and  transcendent importance 
of the ,will4 ,tennyson sings3 ,o living
 ,will thou  shalt endure when all that 
seems shall suffer shock4 ,oliver       
,wendell  ,holmes says3 ,the seat of the
 ,will seems to vary with the organ     
through  which it is manifested2 to     
transport itself to different parts of  
the  brain1 as we may wish to recall a  
picture1 a phrase1 a melody2 to throw   
its force on the muscles or the         
intellectual processes4 ,like the       
general-in-chief1 its place is          
everywhere in the field of action4 ,it  
is  the least like an instrument of any 
of our faculties2 the farthest  removed 
from our conceptions of mechanism and   
matter1 as we commonly  define them4    
,holmes was correct in his idea1 but    
faulty in his details4  ,the ,will does 
not change its seat1 which is always in 
the center of the  ,ego1 but the ,will  
forces the mind to all parts1 and in all
 directions1  and it directs the ,prana 
or vital force likewise4 ,the ,will is  

indeed  the general-in-chief1 but it    
does not rush to the various points of  
action1 but sends its messengers and    
couriers there to carry out its  orders4
 ,buxton has said3 ,the ,will will do   
anything that can be done in  this      
world4 ,and no talents1 no              
circumstances1 no opportunities will    
make a two-legged creature a ,man       
without it4 ,ik ,marvel truly says3     
,resolve is what makes a man manifest2  
not puny resolve1 not crude             
determinations1 not errant purpose--but 
that strong and indefatigable  ,will    
which treads down difficulties and      
danger1 as a boy treads down the        
heaving frost-lands of winter2 which    
kindles his eye and brain with a  proud 
pulse-beat toward the unattainable4     
,will makes men giants4    ,the great   
obstacle to the proper use of the ,will1
 in the case of the  majority of people1
 is the lack of ability to focus the    
attention4 ,the  ,yogis clearly         
understand this point1 and many of the  

,raja ,yoga  exercises which are given  
to the students by the teachers1 are    
designed  to overcome this difficulty4  
,attention is the outward evidence of   
the  ,will4 ,as a ,french writer has    
said3 ,the attention is subject to the  
superior authority of the ,ego4 ,i yield
 it1 or ,i withhold it1 as ,i please4   
,i direct it in turn to several points4 
,i concentrate it upon each point  as   
long as my ,will can stand the effort4  
,prof4 ,james has said3 ,the  essential 
achievement of the ,will1 when it is    
most voluntary1 is to  attend to a      
difficult object1 and hold it fast      
before the mind4 ,effort of  ,attention 
is the essential phenomenon of the      
,will4 ,and ,prof4 ,halleck  says3 ,the 
first step toward the development of    
,will lies in the exercise  of          
,attention4 ,ideas grow in distinctness 
and motor-power as we attend to  them4  
,if we take two ideas of the same       
intensity and center the attention  upon
 one1 we shall notice how much it grows 

in power4 ,prof4 ,sully says3           
,attention may be roughly defined as the
 active self-direction of the  mind to  
any object which presents itself at the 
moment4 ,the word  ,attention is derived
 from two ,latin words1 ad tendere1     
meaning to  stretch towards1 and this is
 just what the ,yogis know it to be4 ,by
 means  of their psychic or clairvoyant 
sight1 they see the thought of the      
attentive person stretched out toward   
the object attended to1 like a  sharp   
wedge1 the point of which is focused    
upon the object under  consideration1   
the entire force of the thought being   
concentrated at that  point4 ,this is   
true not only when the person is        
considering an object1  but when he is  
earnestly impressing his ideas upon     
another1 or upon some  task to be       
accomplished4 ,attention means reaching 
the mind out to and  focusing it upon   
something4    ,the trained ,will        
exhibits itself in a tenacious          
,attention1 and this  ,attention is one 

of the signs of the trained ,will4 ,the 
student must not  hastily conclude that 
this kind of ,attention is a common     
faculty among  men4 ,on the contrary it 
is quite rare1 and is seen only among   
those of  strong mentality4 ,anyone may 
fasten his ,attention upon some passing1
  pleasing thing1 but it takes a trained
 will to fasten it upon some            
unattractive thing1 and hold it there4  
,of course the trained occultist is     
able to throw interest into the most    
unattractive thing upon which it        
becomes advisable to focus his          
,attention1 but this1 in itself1 comes  
with  the trained ,will1 and is not the 
possession of the average man4          
,voluntary  ,attention is rare1 and is  
found only among strong characters4 ,but
 it may  be cultivated and grown1 until 
he who has scarcely a shade of it       
to-day1  in time may become a giant4 ,it
 is all a matter of practice1 exercise1 
and  ,will4    ,it is difficult to say  
too much in favor of the development of 

the  faculty of tenacious ,attention4   
,one possessing this developed faculty  
is  able to accomplish far more than    
even a much brighter man who lacks  it4 
,and the best way to train the          
,attention1 under the direction of the  
,will1 is to practice upon uninteresting
 objects1 and ideas1 holding  them      
before the mind until they begin to     
assume an ,interest4 ,this is  difficult
 at first1 but the task soon begins to  
take on a pleasant  aspect1 for one     
finds that his ,will-power and          
,attention are growing1 and  he feels   
himself acquiring a ,force and ,power   
that were lacking before--he  realizes  
that he is growing ,stronger4 ,charles  
,dickens said that the  secret of his   
success consisted in his developing a   
faculty of throwing  his entire         
,attention into whatever he happened to 
be doing at the moment  and then being  
able to turn that same degree of        
,attention to the next  thing coming    
before him for consideration4 ,he was   

like a man behind a  great searchlight1 
which was successively turned upon point
 after point1  illuminating each in     
turn4 ,the ,i is the man behind the     
light1 and the  ,will is the reflector1 
the light being the ,attention4    ,this
 discussion of ,will and ,attention may 
seem somewhat dry to the  student1 but  
that is all the more reason that he     
should attend to it4 ,it  is the secret 
that lies at the basis of the ,science  
of ,raja ,yoga1 and  the ,yogi ,masters 
have attained a degree of ,concentrated 
,will and  ,attention that would be     
inconceivable to the average man on the 
street4  ,by reason of this1 they are   
able to direct the mind here and there1 
outward or inward1 with an enormous     
force4 ,they are able to focus the  mind
 upon a small thing with remarkable     
intensity1 just as the rays of  the sun 
may be focused through a sun-glass and  
caused to ignite linen1  or1 on the     
other hand1 they are able to send forth 
the mind with intense  energy1          

illuminating whatever it rests upon1    
just as happens in the case  of the     
strong electric searchlight1 with which 
many of us are familiar4  ,by all means 
start in to cultivate the ,attention and
 ,will4 ,practice on  the unpleasant    
tasks--do the things that you have      
before you1 and from  which you have    
been shrinking because they were        
unpleasant4 ,throw  interest into them1 
and the difficulty will vanish1 and you 
will come out  of it much stronger1 and 
filled with a new sense of ,power4      
,,mantram 7,,affirmation74    ,i have a 
,will--it is my inalienable property and
 right4 ,i determine to  cultivate and  
develop it by practice and exercise4 ,my
 mind is obedient to  my ,will4 ,i      
assert my ,will over my ,mind4 ,i am    
,master of my mind and body4  ,i assert 
my ,mastery4 ,my ,will is ,dynamic--full
 of ,force and ,energy1 and  ,power4 ,i 
feel my strength4 ,i am ,strong4 ,i am  
,forceful4 ,i am ,vital4 ,i am  ,center 
of ,consciousness1 ,energy1 ,strength1  

and ,power1 and ,i claim my  birthright4
          ,,the ,,fifth ,,lesson4       
,,the ,,cultivation ,,of ,,attention4   
,in our last lesson we called your      
attention to the fact that the ,yogis   
devote considerable time and practice to
 the acquirement of  ,concentration4    
,and we also had something to say       
regarding the relation  of ,attention to
 the subject of ,concentration4 ,in this
 lesson we shall  have more to say on   
the subject of ,attention1 for it is one
 of the  important things relating to   
the practice of ,raja ,yoga1 and the    
,yogis  insist upon their students      
practicing systematically to develop and
  cultivate the faculty4 ,attention lies
 at the base of ,will-power1 and the    
cultivation of one makes easy the       
exercise of the other4    ,to explain   
why we lay so much importance to the    
cultivation of ,attention1  would       
necessitate our anticipating future     
lessons of this series1 which  we do not
 deem advisable at this time4 ,and so we

 must ask our students to  take our word
 for it1 that all that we have to say   
regarding the  importance of the        
cultivation of ,attention1 is occasioned
 by the relation  of that subject to the
 use of the mind in certain directions  
as will  appear fully later on4    ,in  
order to let you know that we are not   
advancing some peculiar theory  of the  
,yogis1 which may not be in harmony with
 modern ,western ,science1 we  give you 
in this article a number of quotations1 
from ,western writers and  thinkers1    
touching upon this important faculty of 
the mind1 so that you  may see that the 
,west and ,east agree upon this main    
point1 however  different may be their  
explanations of the fact1 or their use  
of the  power gained by the cultivation 
of ,attention4    ,as we said in our    
last lesson1 the word ,attention is     
derived from two  ,latin words ad       
tendere1 meaning to stretch toward1     
which is really  what ,attention is4    
,the ,i wills that the mind be focused  

on some  particular object or thing1 and
 the mind obeys and stretches toward    
that object or thing1 focusing its      
entire energy upon it1 observing every  
detail1 dissecting1 analyzing1          
consciously and sub-consciously1 drawing
  to itself every possible bit of       
information regarding it1 both from     
within and from without4 ,we cannot lay 
too much stress upon the  acquirement of
 this great faculty1 or rather1 the     
development of it1 for  it is necessary 
for the intelligent study of ,raja      
,yoga4    ,in order to bring out the    
importance of the subject1 suppose we   
start in  by actually giving our        
,attention to the subject of ,attention1
 and see how  much more there is in it  
than we had thought4 ,we shall be well  
repaid for  the amount of time and      
trouble expended upon it4    ,attention 
has been defined as a focusing of       
consciousness1 or1 if one  prefers the  
form of expression1 as detention in     
consciousness4 ,in the  first case1 we  

may liken it to the action of the       
sun-glass through which  the sun's rays 
are concentrated upon an object1 the    
result being that the  heat is gathered 
together at a small given point1 the    
intensity of the  same being raised many
 degrees until the heat is sufficient to
 burn a  piece of wood1 or evaporate    
water4 ,if the rays were not focused1   
the same  rays and heat would have been 
scattered over a large surface1 and the 
effect and power lessened4 ,and so it is
 with the mind4 ,if it is allowed  to   
scatter itself over the entire field of 
a subject1 it will exert but  little    
power and the results will be weak4 ,but
 if it is passed through  the sun-glass 
of attention1 and focused first over one
 part1 and then  over another1 and so   
on1 the matter may be mastered in       
detail1 and a  result accomplished that 
will seem little less than marvelous to 
those  who do not know the secret4      
,thompson has said3 ,the experiences    
most permanently impressed upon         

consciousness1 are those upon which the 
greatest amount of attention has  been  
fixed4    ,another writer upon the      
subject has said that ,attention is so  
essentially necessary to understanding1 
that without some degree of it  the     
ideas and perceptions that pass through 
the mind seem to leave no  trace behind 
them4    ,hamilton has said3 ,an act of 
attention1 that is1 an act of           
concentration1 seems thus necessary to  
every exertion of consciousness1  as a  
certain contraction of the pupil is     
requisite to every exertion of  vision4 
,attention then is to consciousness what
 the contraction of the  pupil is to    
sight1 or1 to the eye of the mind what  
the microscope or  telescope is to the  
bodily eye4 ,it constitutes the better  
half of all  intellectual power4    ,and
 ,brodie adds1 quite forcibly3 ,it is   
,attention much more than any           
difference in the abstract power of     
reasoning1 which constitutes the vast   
difference which exists between minds of

 different individuals4    ,butler gives
 us this important testimony3 ,the most 
important  intellectual habit ,i know of
 is the habit of attending exclusively  
to the  matter in hand4 ,it is commonly 
said that genius cannot be infused by   
education1 yet this power of            
concentrated attention1 which belongs as
 a  part of his gift to every great     
discoverer1 is unquestionably capable of
  almost indefinite augmentation by     
resolute practice4    ,and1 concluding  
this review of opinions1 and            
endorsements of that which  the ,yogis  
have so much to say1 and to which they  
attach so much  importance1 let us      
listen to the words of ,beattie1 who    
says3 ,the  force wherewith anything    
strikes the mind1 is generally in       
proportion to  the degree of attention  
bestowed upon it4 ,moreover1 the great  
art of  memory is attention1 and        
inattentive people always have bad      
memories4    ,there are two general     
kinds of ,attention4 ,the first is the  

,attention  directed within the mind    
upon mental objects and concepts4 ,the  
other is  the ,attention directed       
outward upon objects external to        
ourselves4 ,the  same general rules and 
laws apply to both equally4    ,likewise
 there may be drawn another distinction 
and division of attention  into two     
classes1 viz41 ,attenion attracted by   
some impression coming  into            
consciousness without any conscious     
effort of the ,will--this is  called    
,involuntary ,attention1 for the        
,attention and ,interest is caught by   
the attractiveness or novelty of the    
object4 ,attention directed to some     
object by an effort of the ,will1 is    
called ,voluntary ,attention4           
,involuntary ,attention is quite common1
 and requires no special training4  ,in 
fact1 the lower animals1 and young      
children seem to have a greater  share  
of it than do adult men4 ,a great       
percentage of men and women never  get  
beyond this stage to any marked degree4 

,on the other hand1 ,voluntary          
,attention requires effort1 will1 and   
determination--a certain mental         
training1 that is beyond the majority of
 people1 for they will not take  the    
trouble to direct their attention in    
this way4 ,voluntary ,attention  is the 
mark of the student and other thoughtful
 men4 ,they focus their  minds on       
objects that do not yield immediate     
interest or pleasure1 in  order that    
they may learn and accomplish4 ,the     
careless person will not  thus fasten   
his ,attention1 at least not more than a
 moment or so1 for his  ,involuntary    
,attention is soon attracted by some    
passing object of no  matter how        
trifling a nature1 and the ,voluntary   
,attention disappears and  is forgotten4
 ,voluntary ,attention is developed by  
practice and  perseverance1 and is well 
worth the trouble1 for nothing in the   
mental  world is accomplished without   
its use4    ,the ,attention does not    
readily fasten itself to uninteresting  

objects1  and1 unless interest can be   
created it requires a considerable      
degree of  ,voluntary ,attention in     
order that the mind may be fastened upon
 such an  object4 ,and1 more than this1 
even if the ordinary attention is       
attracted  it will soon waver1 unless   
there is some interesting change in the 
aspect  of the object1 that will give   
the attention a fresh hold of interest1 
or  unless some new quality1            
characteristic or property manifests    
itself in  the object4 ,this fact occurs
 because the mind mechanism has not been
  trained to bear prolonged ,voluntary  
,attention1 and1 in fact1 the physical  
brain is not accustomed to the task1    
although it may be so trained by        
patient practice4    ,it has been       
noticed by investigators that the       
,attention may be rested and  freshened1
 either by withdrawing the ,voluntary   
,attention from the object1  and        
allowing the ,attention to manifest     
along ,involuntary lines toward  passing

 objects1 etc42 or1 on the other hand1  
by directing the ,voluntary  ,attention 
into a new field of observation--toward 
some new object4  ,sometimes one plan   
will seem to give the best results1 and 
again the  other will seem preferable4  
,we have called your attention to the   
fact that ,interest develops            
,attention1 and holds it fixed1 while an
 uninteresting object or subject        
requires a much greater effort and      
application4 ,this fact is apparent to  
anyone4 ,a common illustration may be   
found in the matter of reading a  book4 
,nearly everyone will give his undivided
 attention to some bright1  thrilling   
story1 while but few are able to use    
sufficient ,voluntary  ,attention to    
master the pages of some scientific     
work4 ,but1 right here1  we wish to call
 your attention to the other side of the
 case1 which is  another example of the 
fact that ,truth is composed of         
paradoxes4    ,just as ,interest        
develops ,attention1 so it is a truth   

that ,attention  develops ,interest4 ,if
 one will take the trouble to give a    
little  ,voluntary ,attention to an     
object1 he will soon find that a little 
perseverance will bring to light points 
of ,interest in the object4 ,things     
before unseen and unsuspected1 are      
quickly brought to light4 ,and many new 
phases1 and aspects of the subject or   
object are seen1 each one of which1  in 
turn1 becomes an object of ,interest4   
,this is a fact not so generally  known1
 and one that it will be well for you to
 remember1 and to use in  practice4     
,look for the interesting features of an
 uninteresting thing1  and they will    
appear to your view1 and before long the
 uninteresting  object will have changed
 into a thing having many-sided         
interests4    ,voluntary ,attention is  
one of the signs of a developed ,will4  
,that is1 of  a mind that has been well 
trained by the ,will1 for the ,will is  
always  strong1 and it is the mind that 
has to be trained1 not the ,will4 ,and  

on  the other hand1 one of the best ways
 to train the mind by the ,will1 is by  
practice in ,voluntary ,attention4 ,so  
you see how the rule works both ways4   
,some ,western psychologists have even  
advanced theories that the ,voluntary   
,attention is the only power of the     
,will1 and that that power is           
sufficient1 for if the ,attention be    
firmly fixed1 and held upon an object   
the mind will do the rest4 ,we do not   
agree with this school of  philosophers1
 but merely mention the fact as an      
illustration of the  importance         
attributed by psychologists to this     
matter of ,voluntary  ,attention4    ,a 
man of a strongly developed ,attention  
often accomplishes far more than  some  
much brighter man who lacks it4         
,voluntary ,attention and ,application  
is a very good substitute for ,genius1  
and often accomplishes far more in  the 
long run4    ,voluntary ,attention is   
the fixing of the mind earnestly and    
intently upon  some particular object1  

at the same time shutting out from      
consciousness  other objects pressing   
for entrance4 ,hamilton has defined it  
as  consciousness voluntarily applied   
under its law of limitations to some    
determinate object4 ,the same writer    
goes on to state that the greater  the  
number of objects to which our          
consciousness is simultaneously         
extended1 the smaller is the intensity  
with which it is able to consider  each1
 and consequently the less vivid and    
distinct will be the  information it    
contains of the several objects4 ,when  
our interest in any  particular object  
is excited1 and when we wish to obtain  
all the  knowledge concerning it in our 
power1 it behooves us to limit our      
consideration to that object to the     
exclusion of others4    ,the human mind 
has the power of attending to only one  
object at a time1  although it is able  
to pass from one object to another with 
a marvelous  degree of speed1 so        
rapidly1 in fact1 that some have held   

that it could  grasp several things at  
once4 ,but the best authorities1        
,eastern and  ,western1 hold to the     
single idea theory as being correct4 ,on
 this point  we may quote a few         
authorities4    ,jouffroy says that ,it 
is established by experience that we    
cannot give  our attention to two       
different objects at the same time4 ,and
 ,holland  states that ,two thoughts1   
however closely related to one another1 
cannot be presumed to exist at the same 
time4 ,and ,lewes has told us  that ,the
 nature of our organism prevents our    
having more than one aspect  of an      
object at each instant presented to     
consciousness4 ,whateley  says3 ,the    
best philosophers are agreed that the   
mind cannot actually  attend to more    
than one thing at a time1 but1 when it  
appears to be doing  so it is really    
shifting with prodigious rapidity       
backward and forward  from one to the   
other4    ,by giving a concentrated     
,voluntary ,attention to an object1 we  

not only  are able to see and think     
about it with the greatest possible     
degree of  clearness1 but the mind has a
 tendency1 under such circumstances1 to 
bring into the field of consciousness   
all the different ideas associated  in  
our memory with that object or subject1 
and to build around the object  or      
subject a mass of associated facts and  
information4 ,and at the same  time the 
,attention given the subject makes more 
vivid and clear all that  we learn about
 the thing at the time1 and1 in fact1   
all that we may  afterwards learn about 
it4 ,it seems to cut a channel1 through 
which  knowledge flows4    ,attention   
magnifies and increases the powers of   
perception1 and greatly  aids the       
exercise of the perceptive faculties4   
,by paying attention to  something seen 
or heard1 one is enabled to observe the 
details of the  thing seen or heard1 and
 where the inattentive mind acquires say
 three  impressions the attentive mind  
absorbs three times three1 or perhaps   

three times three times three1 or       
twenty-seven4 ,and1 as we have just     
said1 ,attention brings into play the   
powers of association1 and gives us  the
 loose end of an almost infinite chain  
of associated facts1 stored  away in our
 memory1 forming new combinations of    
facts which we had never  grouped       
together before1 and bring out into the 
field of consciousness  all the many    
scraps of information regarding the     
thing to which we are  giving attention4
 ,the proof of this is within the       
experience of everyone4  ,where is the  
one who does not remember sitting down  
to some writing1  painting1 reading1    
etc41 with interest and attention1 and  
finding1 much  to his surprise1 what a  
flow of facts regarding the matter in   
hand was  passing through his mind4     
,attention seems to focus all the       
knowledge of a  thing that you possess1 
and by bringing it to a point enables   
you to  combine1 associate1 classify1   
etc41 and thus create new knowledge4    

,gibbon tells us that after he gave a   
brief glance and consideration to  a new
 subject1 he suspended further work upon
 it1 and allowed his mind  7under       
concentrated attention7 to bring forth  
all his associated  knowledge regarding 
the subject1 after which he renewed the 
task with  increased power and          
efficiency4    ,the more one's attention
 is fixed upon a subject under          
consideration1 the  deeper is the       
impression which the subject leaves upon
 the mind4 ,and the  easier will it be  
for him to afterwards pursue the same   
train of thought  and work4             
,attention is a prerequisite of good    
memory1 and in fact there can be no     
memory at all unless some degree of     
attention is given4 ,the degree of      
memory depends upon the degree of       
attention and interest4 ,and when it is 
considered that the work of today is    
made efficient by the memory of  things 
learned yesterday1 the day before       
yesterday1 and so on1 it is seen  that  

the degree of attention given today     
regulates the quality of the  work of   
tomorrow4    ,some authorities have     
described ,genius as the result of great
 powers of  attention1 or1 at least1    
that the two seem to run together4 ,some
 writer  has said that possibly the best
 definition of genius is the power of   
concentrating upon some one given       
subject until its possibilities are     
exhausted and absorbed4 ,simpson has    
said that ,the power and habit of       
thinking closely and continuously upon  
the subject at hand1 to the  exclusion1 
for the time1 of all other subjects1 is 
one of the principal1  if1 indeed1 not  
the principal1 means of success4 ,sir   
,isaac ,newton has  told us his plan of 
absorbing information and knowledge4 ,he
 has stated  that he would keep the     
subject under consideration before him  
continually1 and then would wait till   
the first dawning of perception         
gradually brightened into a clear light1
 little by little4 ,a mental  sunrise1  

in fact4    ,that sage observer1 ,dr4   
,abercrombie1 has written that he       
considered  that he knew of no more     
important rule for rising to eminence in
 any  profession or occupation than the 
,ability to do one thing at a time1     
avoiding all distracting and diverting  
objects or subjects1 and keeping  the   
leading matter continually before the   
mind4 ,and others have added  that such 
a course will enable one to observe     
relations between the  subject and other
 things that will not be apparent to the
 careless  observer or student4    ,the 
degree of ,attention cultivated by a man
 is the degree of his capacity  for     
intellectual work4 ,as we have said1 the
 great men of all walks of  life have   
developed this faculty to a wonderful   
degree1 and many of them  seem to get   
results intuitively1 whereas1 in truth1 
they obtain them by  reason of their    
concentrated power of ,attention1 which 
enables them to  see right into the     
center of a subject or proposition--and 

all around it1  back and front1 and all 
sides1 in a space of time incredible to 
the man  who has not cultivated this    
mighty power4 ,men who have devoted much
  attention to some special line of work
 or research1 are able to act  almost as
 if they possessed second sight1        
providing the subject is  within their  
favorite field of endeavor4 ,attention  
quickens every one of  the              
faculties--the reasoning faculties--the 
senses--the deriding  qualities--the    
analytical faculties1 and so on1 each   
being given a fine  edge by their use   
under a concentrated ,attention4        
,and1 on the other hand1 there is no    
surer indication of a weak mind than    
the deficiency in ,attention4 ,this     
weakness may arise from illness or      
physical weakness reacting upon the     
brain1 in which case the trouble is  but
 temporary4 ,or it may arise from a lack
 of mental development4  ,imbeciles and 
idiots have little or no ,attention4    
,the great ,french  psychologist1 ,luys1

 speaking of this fact1 says ,imbeciles 
and idiots  see badly1 hear badly1 feel 
badly1 and their sensorium is1 in       
consequence1 in a similar condition of  
sensitive poverty4 ,its                 
impressionability for the things of the 
external world is at a minimum1  its    
sensibility weak1 and consequently1 it  
is difficult to provoke the             
physiological condition necessary for   
the absorption of the external          
impression4    ,in old age the          
,attention is the first faculty to show 
signs of decay4  ,some authorities have 
held that the ,memory was the first     
faculty to be  affected by the approach 
of old age1 but this is incorrect1 for  
it is a  matter of common experience    
that the aged manifest a wonderfully    
clear  memory of events occurring in the
 far past4 ,the reason that their memory
  of recent events is so poor is because
 their failing powers of ,attention  has
 prevented them from receiving strong1  
clear mental impressions1 and  as is the

 impression so is the memory4 ,their    
early impressions having  been clear and
 strong1 are easily recalled1 while     
their later ones1  being weak1 are      
recalled with difficulty4 ,if the       
,memory were at fault1 it  would be     
difficult for them to recall any        
impression1 recent or far  distant in   
time4    ,but we must stop quoting      
examples and authorities1 and urging    
upon you  the importance of the faculty 
of ,attention4 ,if you do not now       
realize it1  it is because you have not 
given the subject the ,attention that   
you  should have exercised1 and further 
repetition would not remedy matters4    
,admitting the importance of ,attention1
 from the psychological point  of view1 
not to speak of the occult side of the  
subject1 is it not a  matter of         
importance for you to start in to       
cultivate that faculty8 ,we  think so4  
,and the only way to cultivate any      
mental or physical part or  faculty is  
to ,exercise it4 ,exercise uses up a    

muscle1 or mental  faculty1 but the     
organism makes haste to rush to the     
scene additional  material--cell-stuff1 
nerve force1 etc41 to repair the waste1 
and it  always sends a little more than 
is needed4 ,and this little more1       
continually accruing and increasing1 is 
what increases the muscles and  brain   
centers4 ,and improved and strengthened 
brain centers give the mind  better     
instruments with which to work4    ,one 
of the first things to do in the        
cultivation of ,attention is to learn   
to think of1 and do1 one thing at a     
time4 ,acquiring the knack or habit  of 
attending closely to the things before  
us1 and then passing on to the  next and
 treating it in the same way1 is most   
conducive to success1 and  its practice 
is the best exercise for the cultivation
 of the faculty of  ,attention4 ,and on 
the contrary1 there is nothing more     
harmful from the  point of view of      
successful performance--and nothing that
 will do more to  destroy the power of  

giving ,attention--than the habit of    
trying to do one  thing while thinking  
of another4 ,the thinking part of the   
mind1 and the  acting part should work  
together1 not in opposition4    ,dr4    
,beattie1 speaking of this subject1     
tells us ,it is a matter of no  small   
importance that we acquire the habit of 
doing only one thing at a  time2 by     
which ,i mean that while attending to   
any one object1 our  thoughts ought not 
to wander to another4 ,and ,granville   
adds1 ,a  frequent cause of failure in  
the faculty of ,attention is striving to
  think of more than one thing at a     
time4 ,and ,kay quotes1 approvingly1 a  
writer who says3 ,she did things easily1
 because she attended to them in  the   
doing4 ,when she made bread1 she thought
 of the bread1 and not of the  fashion  
of her next dress1 or of her partner at 
the last dance4 ,lord  ,chesterfield    
said1 ,there is time enough for         
everything in the course of  the day1 if
 you do but one thing at a time2 but    

there is not time enough  in the year if
 you try to do two things at a time4    
,to attain the best results one should  
practice concentrating upon the  task   
before him1 shutting out1 so far as     
possible1 every other idea or  thought4 
,one should even forget                 
self--personality--in such cases1 as    
there is nothing more destructive of    
good thinking than to allow morbid      
self-consciousness to intrude4 ,one does
 best when he forgets himself in  his   
work1 and sinks his personality in the  
creative work4 ,the earnest  man or     
woman is the one who sinks personality  
in the desired result1 or  performance  
of the task undertaken4 ,the actor1 or  
preacher1 or orator1  or writer1 must   
lose sight of himself to get the best   
results4 ,keep the  ,attention fixed on 
the thing before you1 and let the self  
take care of  itself4    ,in connection 
with the above1 we may relate an        
anecdote of ,whateley  that may be      
interesting in connection with the      

consideration of this  subject of losing
 one's self in the task4 ,he was asked  
for a recipe for  bashfulness1 and      
replied that the person was bashful     
simply because he  was thinking of      
himself and the impression he was       
making4 ,his recipe was  that the young 
man should think of others--of the      
pleasure he could give  them--and in    
that way he would forget all about      
himself4 ,the prescription  is said to  
have effected the cure4 ,the same       
authority has written1 ,let  both the   
extemporary speaker1 and the reader of  
his own compositions1  study to avoid as
 far as possible all thoughts of self1  
earnestly fixing  the mind on the matter
 of what is delivered2 and they will    
feel less  that embarrassment which     
arises from the thought of what opinion 
the  hearers will form of them4    ,the 
same writer1 ,whateley1 seems to have   
made quite a study of  ,attention and   
has given us some interesting           
information on its details4  ,the       

following may be read with interest1 and
 if properly understood may  be employed
 to advantage4 ,he says1 ,it is a fact1 
and a very curious one4  that many      
people find that they can best attend to
 any serious matter  when they are      
occupied with something else which      
requires a little1 and  but a little1   
attention1 such as working with the     
needle1 cutting open  paper leaves1 or1 
for want of some such employment1       
fiddling anyhow with  the fingers4 ,he  
does not give the reason for this1 and  
at first sight  it might seem like a    
contradiction of the one thing at a time
 idea4 ,but  a closer examination will  
show us that the minor work 7the cutting
  leaves1 etc47 is in the nature of an  
involuntary or automatic movement1      
inasmuch as it requires little or no    
voluntary attention1 and seems to  do   
itself4 ,it does not take off the       
,attention from the main subject1  but  
perhaps acts to catch the waste         
,attention that often tries to  divide  

the ,attention from some voluntary act  
to another4 ,the habit mind  may be     
doing one thing1 while the ,attention is
 fixed on another4 ,for  instance1 one  
may be writing with his attention firmly
 fixed upon the  thought he wishes to   
express1 while at the time his hand is  
doing the  writing1 apparently with no  
attention being given it4 ,but1 let a   
boy1 or  person unaccustomed to writing1
 try to express his thoughts in this    
way1  and you will find that he is      
hampered in the flow of his thoughts by 
the  fact that he has to give much      
attention to the mechanical act of      
writing4  ,in the same way1 the beginner
 on the typewriter finds it difficult to
  compose to the machine1 while the     
experienced typist finds the mechanical 
movements no hindrance whatever to the  
flow of thought and focusing of         
,attention2 in fact1 many find that they
 can compose much better while  using   
the typewriter than they can by         
dictating to a stenographer4 ,we  think 

you will see the principle4    ,and now 
for a little ,mental ,drill in          
,attention1 that you may be started  on 
the road to cultivate this important    
faculty4      ,,mental ,,drill ,,in     
,,attention4    ,exercise ,i4 ,begin by 
taking some familiar object and placing 
it before  you1 try to get as many      
impressions regarding it as is possible 
for you4  ,study its shape1 its color1  
its size1 and the thousand and one      
little  peculiarities about it that     
present themselves to your attention4   
,in  doing this1 reduce the thing to its
 simplest parts--analyze it as far as   
is possible--dissect it1 mentally1 and  
study its parts in detail4 ,the  more   
simple and small the part to be         
considered1 the more clearly will  the  
impression be received1 and the more    
vividly will it be recalled4  ,reduce   
the thing to the smallest possible      
proportions1 and then examine  each     
portion1 and mastering that1 then pass  
on to the next part1 and so  on1 until  

you have covered the entire field4      
,then1 when you have  exhausted the     
object1 take a pencil and paper and put 
down as nearly as  possible all the     
things or details of the object         
examined4 ,when you have  done this1    
compare the written description with the
 object itself1 and  see how many things
 you have failed to note4    ,the next  
day take up the same object1 and after  
re-examining it1 write  down the details
 and you will find that you will have   
stored away a  greater number of        
impressions regarding it1 and1 moreover1
 you will have  discovered many new     
details during your second examination4 
,this exercise  strengthens the memory  
as well as the ,attention1 for the two  
are closely  connected1 the memory      
depending largely upon the clearness and
 strength  of the impressions received1 
while the impressions depend upon the   
amount  of attention given to the thing 
observed4 ,do not tire yourself with    
this  exercise1 for a tired ,attention  

is a poor ,attention4 ,better try it by 
degrees1 increasing the task a little   
each time you try it4 ,make a game  of  
it if you like1 and you will find it    
quite interesting to notice the  steady 
but gradual improvement4    ,it will be 
interesting to practice this in         
connection with some friend1  varying   
the exercise by both examining the      
object1 and writing down their          
impressions1 separately1 and then       
comparing results4 ,this adds interest  
to the task1 and you will be surprised  
to see how rapidly both of you  increase
 in your powers of observation1 which   
powers1 of course1 result  from         
,attention4    ,exercise ,,ii4 ,this    
exercise is but a variation of the first
 one4 ,it  consists in entering a room1 
and taking a hasty glance around1 and   
then  walking out1 and afterward writing
 down the number of things that you     
have observed1 with a description of    
each4 ,you will be surprised to  observe
 how many things you have missed at     

first sight1 and how you will  improve  
in observation by a little practice4    
,this exercise1 also1 may be  improved  
by the assistance of a friend1 as       
related in our last exercise4  ,it is   
astonishing how many details one may    
observe and remember1 after a  little   
practice4 ,it is related of ,houdin1 the
 ,french conjurer1 that he  improved and
 developed his faculty of ,attention and
 ,memory by playing  this game with a   
young relative4 ,they would pass by a   
shop window1  taking a hasty1 attentive 
glance at its contents4 ,then they would
 go  around the corner and compare      
notes4 ,at first they could remember    
only a  few prominent articles--that is1
 their ,attention could grasp only a    
few4  ,but as they developed by         
practice1 they found that they could    
observe and  remember a vast number of  
things and objects in the window4 ,and1 
at last1  it is related that ,houdin    
could pass rapidly before any large shop
  window1 bestowing upon it but one     

hasty glance1 and then tell the names   
of1 and closely describe1 nearly every  
object in plain sight in the  window4   
,the feat was accomplished by the fact  
that the cultivated  ,attention enabled 
,houdin to fasten upon his mind a vivid 
mental image of  the window and its     
contents1 and then he was able to       
describe the  articles one by one from  
the picture in his mind4    ,houdin     
taught his son to develop ,attention by 
a simple exercise which may  be         
interesting and of value to you4 ,he    
would lay down a domino before the      
boy--a five-four1 for example4 ,he would
 require the boy to tell him the        
combined number at once1 without        
allowing him to stop to count the spots1
  one by one4 ,nine the boy would answer
 after a moment's hesitation4  ,then    
another domino1 a three-four1 would be  
added4 ,that makes sixteen1  cried the  
boy4 ,two dominoes at a time was the    
second day's task4 ,the  next day1 three
 was the standard4 ,the next day1 four1 

and so on1 until  the boy was able to   
handle twelve dominoes--that is to say1 
give  instantaneously the total number  
of spots on twelve dominoes1 after a    
single glance4 ,this was ,attention1 in 
earnest1 and shows what practice  will  
do to develop a faculty4 ,the result was
 shown by the wonderful  powers of      
observation1 memory and attention1      
together with instantaneous  mental     
action1 that the boy developed4 ,not    
only was he able to add  dominoes       
instantaneously1 but he had powers of   
observation1 etc41 that  seemed little  
short of miraculous4 ,and yet it is     
related that he had poor  attention1 and
 deficient memory to begin with4    ,if 
this seems incredible1 let us remember  
how old whist players note and  remember
 every card in the pack1 and can tell   
whether they have been  played or not1  
and all the circumstances attending upon
 them4 ,the same is  true of chess      
players1 who observe every move and can 
relate the whole  game in detail long   

after it has been played4 ,and remember1
 also1 how  one woman may pass another  
woman on the street1 and without seeming
 to  give her more than a careless      
glance1 may be able to relate in detail 
every feature of the other woman's      
apparel1 including its color1 texture1  
style of fashioning1 probable price of  
the material1 etc41 etc4 ,and a  mere   
man would have noticed scarcely anything
 about it--because he would  not have   
given it any attention4 ,but how soon   
would that man learn to  equal his      
sister in attention and observation of  
women's wearing apparel1  if his        
business success depended upon it1 or if
 his speculative instinct  was called   
into play by a wager with some friend as
 to who could remember  the most about a
 woman's clothing1 seen in a passing    
glance8 ,you see it  is all a matter of 
,interest and ,attention4    ,but we    
forget that the ,attention may be       
developed and cultivated1 and we        
complain that we cannot remember things1

 or that we do not seem to be  able to  
take notice4 ,a little practice will do 
wonders in this  direction4    ,now1    
while the above exercises will develop  
your memory and powers of  observation1 
still that is not the main reason that  
we have given them to  you4 ,we have an 
ulterior object1 that will appear in    
time4 ,we aim to  develop your          
,will-power1 and we know that ,attention
 stands at the gate of  ,will-power4 ,in
 order to be able to use your ,will1 you
 must be able to  focus the ,attention  
forcibly and distinctly4 ,and these     
childish exercises  will help you to    
develop the mental muscles of the       
,attention4 ,if you  could but realize  
the childish games the young ,yogi      
students are required  to play1 in order
 to develop the mental faculties1 you   
would change your  minds about the ,yogi
 ,adepts whom you have been thinking    
about as mere  dreamers1 far removed    
from the practical4 ,these men1 and     
their students1  are intensely          

practical4 ,they have gained the mastery
 of the ,mind1 and  its faculties1 and  
are able to use them as sharp edged     
tools1 while the  untrained man finds   
that he has but a dull1 unsharpened     
blade that will  do nothing but hack and
 hew roughly1 instead of being able to  
produce the  finished product4    ,the  
,yogi believes in giving the ,i good    
tools with which to work1 and he  spends
 much time in tempering and sharpening  
these tools4 ,oh1 no1 the  ,yogi are not
 idle dreamers4 ,their grasp of         
practical things would  surprise many a 
practical1 matter-of-fact ,western      
business man1 if he  could but observe  
it4    ,and so1 we ask you to practice  
observing things4 ,the two exercises we 
have given are but indications of the   
general line4 ,we could give you        
thousands1 but you can prepare them     
yourselves as well as could we4  ,the   
little ,hindu boy is taught ,attention  
by being asked to note and  remember the
 number1 color1 character and other     

details of a number of  colored stones1 
jewelry1 etc41 shown for an instant in  
an open palm1  the hand being closed the
 moment after4 ,he is taught to note and
  describe passing travelers1 and their 
equipages--houses he sees on his        
journeys--and thousands of other        
everyday objects4 ,the results are      
almost  marvelous4 ,in this way he is   
prepared as a chela or student1 and he  
brings to his guru or teacher a brain   
well developed--a mind thoroughly       
trained to obey the ,will of the ,i--and
 with faculties quickened to  perceive  
instantly that which others would fail  
to see in a fortnight4 ,it  is true that
 he does not turn these faculties to    
business or other  so-called practical  
pursuits1 but prefers to devote them to 
abstract  studies and pursuits outside  
of that which the ,western man considers
 to  be the end and aim of life4 ,but   
remember that the two civilizations are 
quite different--following different    
ideals--having different economic       

conditions--living in different worlds1 
as it were4 ,but that is all a  matter  
of taste and ideals--the faculty for the
 practical life of the  ,west is        
possessed by the chela1 if he saw fit to
 use it4 ,but all ,hindu  youths are not
 chelas1 remember--nor are all ,western 
youths captains  of industry1 or        
,edisons4      ,,mantram                
7,,affirmation74    ,i am using my      
,attention to develop my mental         
faculties1 so as to give the  ,i a      
perfect instrument with which to work4  
,the mind is ,my instrument  and ,i am  
bringing it to a state of capacity for  
perfect work4      ,,mantram 7,,or      
,,affirmation74    ,there is but ,one   
,life--,one ,life ,underlying4 ,this    
,life is manifesting  through ,,me1 and 
through every other shape1 form1 and    
thing4 ,i am resting  on the bosom of   
the ,great ,ocean of ,life1 and it is   
supporting me1 and  will carry me       
safely1 though the waves rise and       
fall--though the storms  rage and the   

tempests roar4 ,i am safe on the ,ocean 
of ,life1 and rejoice  as ,i feel the   
sway of its motion4 ,nothing can harm   
me--though changes may  come and go1 ,i 
am ,safe4 ,i am ,one with the ,all      
,life1 and its ,power1  ,knowledge1 and 
,peace are behind1 underneath1 and      
within ,me4 ,o6 ,one ,life6  express    
,thyself through me--carry me now on the
 crest of the wave1 now  deep down in   
the trough of the ocean--supported      
always by ,thee--all is  good to me1 as 
,i feel ,thy life moving in and through 
me4 ,i am ,alive1  through thy life1 and
 ,i open myself to thy full             
manifestation and inflow4          ,,the
 ,,sixth ,,lesson4    ,,cultivation ,,of
 ,,perception4      ,man gains his      
knowledge of the outside world through  
his senses4 ,and1  consequently1 many of
 us are in the habit of thinking of     
these senses as  if they did the        
sensing1 instead of being merely        
carriers of the  vibrations coming from 
the outside world1 which are then       

presented to the  ,mind for examination4
 ,we shall speak of this at greater     
length a little  later on in this       
lesson4 ,just now we wish to impress    
upon you the fact  that it is the ,mind 
that perceives1 not the senses4 ,and1   
consequently1 a  development of         
,perception is really a development of  
the ,mind4    ,the ,yogis put their     
students through a very arduous course  
of practice  and exercises designed to  
develop their powers of perception4 ,to 
many  this would appear to be merely a  
development of the ,senses1 which might 
appear odd in view of the fact that the 
,yogis are constantly preaching  the    
folly of being governed and ruled by the
 senses4 ,but there is nothing          
paradoxical about all this1 for the     
,yogis1 while preaching the folly of    
sense life1 and manifesting the teaching
 in their lives1 nevertheless  believe  
in any and all exercises calculated to  
sharpen the ,mind1 and  develop it to a 
keen state and condition4    ,they see a

 great difference between having a      
sharpened perception1 on the  one hand1 
and being a slave to the senses on the  
other4 ,for instance1  what would be    
thought of a man who objected to        
acquiring a keen eyesight1  for fear it 
would lead him away from higher things1 
by reason of his  becoming attached to  
the beautiful things he might see4 ,to  
realize the  folly of this idea1 one may
 look at its logical conclusion1 which  
would  be that one would then be much   
better off if all their senses were     
destroyed4 ,the absurdity1 not to say   
wickedness1 of such an idea will be     
apparent to everyone1 after a minute's  
consideration4    ,the secret of the    
,yogi theory and teachings regarding the
 development of  the ,mental powers1    
lies in the word ,mastery4 ,the ,yoga   
student  accomplishes and attains this  
mastery in two ways4 ,the first way is  
by  subordinating all the feelings1     
sense-impressions1 etc41 to the ,mastery
  of the ,i1 or ,will1 the ,mastery     

being obtained in this way by the       
assertion of the dominancy of the ,i    
over the faculties and emotions1  etc4  
,the second step1 or way1 lies in the   
,yogi1 once having asserted the         
mastery1 beginning to develop and       
perfect the ,mental instrument1 so as to
  get better work and returns from it4  
,in this way he increases his kingdom   
and is ,master over a much larger       
territory4    ,in order for one to gain 
knowledge1 it is necessary to use to the
 best  advantage the mental instruments 
and tools that he finds at his disposal4
  ,and again1 one must develop and      
improve such tools--put a keen edge upon
  them1 etc4 ,not only does one gain a  
great benefit from a development of  the
 faculties of perception1 but he also   
acquires an additional benefit  from the
 training of the whole mind arising from
 the mental discipline  and training    
resulting from the former exercises1    
etc4 ,in our previous  lessons we have  
pointed out some of the means by which  

these faculties  might be greatly       
improved1 and their efficiency          
increased4 ,in this lesson  we shall    
point out certain directions in which   
the ,perceptive faculties  may be       
trained4 ,we trust that the simplicity  
of the idea may not cause  any of our   
students to lose interest in the work4  
,if they only knew just  what such      
development would lead to they would    
gladly follow our  suggestions in the   
matter4 ,every one of the ideas and     
exercises given by  us are intended to  
lead up to the strengthening of the     
,mind1 and the  attainment of powers and
 the unfoldment of faculties4 ,there is 
no royal  road to ,raja ,yoga1 but the  
student will be well repaid for the work
 of  climbing the hill of ,attainment4  
,in view of the above1 let us examine   
the question of ,the ,senses4 ,through  
the doors of the senses ,man receives   
all his information regarding the       
outside world4 ,if he keeps these doors 
but half open1 or crowded up with       

obstacles and rubbish1 he may expect to 
receive but few messages from  outside4 
,but if he keeps his doorways clear1 and
 clean1 he will obtain  the best that is
 passing his way4    ,if one were born  
without sense-organs--no matter how good
 a ,mind he might  have--he would be    
compelled to live his life in a dreamy  
plant-life stage  of existence1 with    
little or no consciousness4 ,the ,mind  
would be like a  seed in the earth1 that
 for some reason was prevented from     
growing4    ,one may object that the    
highest ideas do not come to us through 
the  senses1 but the reply is that the  
things obtained through the senses are  
the raw material upon which the mind    
works1 and fashions the beautiful       
things that it is able to produce in its
 highest stages4 ,just as is the  body  
dependent for growth upon the           
nourishment taken into it1 so is the    
mind dependent for growth upon the      
impressions received from the           
,universe--and these impressions come   

largely through the senses4 ,it may  be 
objected to that we know many things    
that we have not received through  our  
senses4 ,but1 does the objector include 
the impressions that came  through his  
senses in some previous existence1 and  
which have been  impressed upon his     
instinctive mind1 or soul-memory8 ,it is
 true that  there are higher senses than
 those usually recognized1 but ,nature  
insists  upon one learning the lessons  
of the lower grades before attempting   
those  of the higher4    ,do not forget 
that all that we know we have worked    
for4 ,there is  nothing that comes to   
the idler1 or shirker4 ,what we know is 
merely the  result of stored-up         
accumulations of previous experience1 as
 ,lewes has  so well said4    ,so it    
will be seen that the ,yogi idea that   
one should develop all parts  of the    
,mind is strictly correct1 if one will  
take the trouble to examine  into the   
matter4 ,a man sees and knows but very  
little of what is going  on about him4  

,his limitations are great4 ,his powers 
of vision report only  a few vibrations 
of light1 while below and above the     
scale lie an  infinity of vibrations    
unknown to him4 ,the same is true of the
 powers of  hearing1 for only a         
comparatively small portion of the      
sound-waves reach  the ,mind of         
,man--even some of the animals hear more
 than he does4    ,if a man had only one
 sense he would obtain but a one-sense  
idea of the  outside world4 ,if another 
sense is added his knowledge is doubled4
 ,and so  on4 ,the best proof of the    
relation between increased sense        
perception and  development is had in   
the study of the evolution of animal    
forms4 ,in the  early stages of life the
 organism has only the sense of         
feeling--and very  dim at that--and a   
faint sense of taste4 ,then developed   
smell1 hearing  and sight1 each marking 
a distinct advance in the scale of life1
 for a  new world has been opened out to
 the advancing forms of life4 ,and1 when

  man develops new senses--and this is  
before the race--he will be a much      
wiser and greater being4    ,carpenter1 
many years ago1 voiced a thought that   
will be familiar to  those who are      
acquainted with the ,yogi teachings     
regarding the unfoldment  of new senses4
 ,he said3 ,it does not seem at all     
improbable that there  are properties of
 matter of which none of our senses can 
take immediate  cognizance1 and which   
other beings might be formed to perceive
 in the  same manner as we are sensible 
to light1 sound1 etc4    ,and ,isaac    
,taylor said3 ,it may be that within the
 field observed by the  visible and     
ponderable universe there is existing   
and moving another  element fraught with
 another species of life--corporeal1    
indeed1 and  various in its orders1 but 
not open to cognizance of those who are 
confined to the conditions of animal    
organization4 ,is it to be thought  that
 the eye of man is the measure of the   
,creator's power8--and that ,he  created

 nothing but that which he has exposed  
to our present senses8 ,the  contrary   
seems much more than barely possible2   
ought we not to think it  almost        
certain8    ,another writer4 ,prof4     
,masson1 has said3 ,if a new sense or   
two were added  to the present normal   
number1 in man1 that which is now the   
phenomenal  world for all of us might1  
for all that we know1 burst into        
something  amazingly different and      
wider1 in consequence of the additional 
revelations of these new senses4    ,but
 not only is this true1 but ,man may    
increase his powers of knowledge  and   
experience if he will but develop the   
senses he has to a higher  degree of    
efficiency1 instead of allowing them to 
remain comparatively  atrophied4 ,and   
toward this end1 this lesson is written4
    ,the ,mind obtains its impressions  
of objects of the outside world by means
  of the brain and sense organs4 ,the   
sensory organs are the instruments of   
the ,mind1 as is also the brain and the 

entire nervous system4 ,by means of  the
 nerves1 and the brain1 the ,mind makes 
use of the sensory organs in  order that
 it may obtain information regarding    
external objects4    ,the senses are    
usually said to consist of five         
different forms1 viz41  sight1 hearing1 
smell1 touch1 and taste4    ,the ,yogis 
teach that there are higher senses1     
undeveloped1 or  comparatively so1 in   
the majority of the race1 but toward the
 unfoldment  of which the race is       
tending4 ,but we shall not touch upon   
these latent  senses in this lesson1 as 
they belong to another phase of the     
subject4 ,in  addition to the five      
senses above enumerated1 some           
physiologists and  psychologists have   
held that there were several others in  
evidence4 ,for  instance1 the sense by  
which the inner organs revealed their   
presence and  condition1 ,the muscular  
system reports to the mind through some 
sense  that is not that of touch1       
although closely allied to it4 ,and the 

feelings of hunger1 thirst1 etc41 seem  
to come to us through an unnamed  sense4
    ,bernstein has distinguished between
 the five senses and the one just       
referred to as follows3 ,the            
characteristic distinction between these
  common sensations and the sensations  
of the senses is that by the latter  we 
gain knowledge of the occurrences and   
objects which belong to the  external   
world 7and which sensations we refer to 
external objects71  whilst by the former
 we only feel conditions of our own     
body4    ,a sensation is the internal1  
mental conception1 resulting from an    
external object or fact exciting the    
sense organs and nerves1 and the  brain1
 thus making the mind aware of the      
external object or fact4 ,as  ,bain has 
said1 it is the mental impression1      
feeling1 or conscious state1  resulting 
from the action of external things on   
some part of the body1  called on that  
account1 sensitive4    ,each channel of 
sense impressions has an organ1 or      

organs1 peculiarly  adapted for the     
excitation of its substance by the      
particular kind of  vibrations through  
which it receives impressions4 ,the eye 
is most  cunningly and carefully        
designed to receive the light-waves2 and
  sound-waves produce no effect upon it4
 ,and1 likewise1 the delicate  mechanism
 of the ear responds only to            
sound-waves2 light-waves failing to     
register upon it4 ,each set of          
sensations is entirely different1 and   
the  organs and nerves designed to      
register each particular set are        
peculiarly  adapted to their own special
 work4 ,the organs of sense1 including  
their  special nervous systems1 may be  
compared to a delicate instrument that  
the mind has fashioned for itself1 that 
it may investigate1 examine and  obtain 
reports from the outside world4    ,we  
have become so accustomed to the        
workings of the senses that we take     
them as a matter of course1 and fail to 
recognize them as the delicate  and     

wonderful instruments that they         
are--designed and perfected by the  mind
 for its own use4 ,if we will think of  
the soul as designing1  manufacturing   
and using these instruments1 we may     
begin to understand  their true         
relations to our lives1 and1 accordingly
 treat them with more  respect and      
consideration4    ,we are in the habit  
of thinking that we are aware of all the
 sensations  received by our mind4 ,but 
this is very far from being correct4    
,the  unconscious regions of the mind   
are incomparably larger than the small  
conscious area that we generally think  
of when we say my mind4 ,in  future     
lessons we shall proceed to consider    
this wonderful area1 and  examine what  
is to be found there4 ,taine has well   
said1 ,there is going  on within us a   
subterranean process of infinite extent2
 its products  alone are known to us1   
and are only known to us in the mass4   
,as to  elements1 and their elements1   
consciousness does not attain to them4  

,they  are to sensations what secondary 
molecules and primitive molecules are to
  bodies4 ,we get a glance here and     
there at obscure and infinite worlds    
extending beneath our distinct          
sensations4 ,these are compounds and    
wholes4 ,for their elements to be       
perceptible to consciousness1 it is     
necessary for them to be added together1
 and so to acquire a certain bulk  and  
to occupy a certain time1 for if the    
group does not attain this bulk1  and   
does not last this time1 we observe no  
changes in our state4  ,nevertheless1   
though it escapes us1 there is one4     
,but we must postpone our consideration 
of this more than interesting  phase of 
the subject1 until some future lesson1  
when we shall take a trip  into the     
regions of ,mind1 under and above       
,consciousness4 ,and a most  wonderful  
trip many of us will find it1 too4      
,for the present1 we must pay our       
attention to the channels by which the  
material for knowledge and thought enter

 our minds4 ,for these sense            
impressions1 coming to us from without1 
are indeed material upon which  the mind
 works in order to manufacture the      
product called ,thought4    ,this       
material we obtain through the channels 
of the senses1 and then  store in that  
wonderful storehouse1 the ,memory1 from 
whence we bring out  material from time 
to time1 which we proceed to weave into 
the fabric of  ,thought4 ,the skill of  
the worker depends upon his training1   
and his  ability to select and combine  
the proper materials4 ,and the acquiring
 of  good materials to be stored up is  
an important part of the work4    ,a    
mind without stored-up material of      
impressions and experiences would be    
like a factory without material4 ,the   
machinery would have nothing upon  which
 to work1 and the shop would be idle4   
,as ,helmholtz has said1  ,apprehension 
by the senses supplies directly or      
indirectly1 the material  of all human  
knowledge1 or at least the stimulus     

necessary to develop  every inborn      
faculty of the mind4 ,and ,herbert      
,spencer1 has this to say  of this phase
 of the subject1 ,it is almost a truism 
to say that in  proportion to the       
numerousness of the objects that can be 
distinguished1  and in proportion to the
 variety of coexistences and sequences  
that can  be severally responded to1    
must be the number and rapidity and     
variety of  the changes within the      
organism--must be the amount of         
vitality4    ,a little reflection upon  
this subject will show us that the      
greater  degree of exercise and training
 given the senses1 the greater the      
degree  of mental power and capability4 
,as we store our mental storehouse with 
the materials to be manufactured into   
thought1 so is the quality and  quantity
 of the fabric produced4    ,it         
therefore behooves us to awaken from our
 lazy condition of mind1 and  to proceed
 to develop our organs of sense1 and    
their attendant mechanism1  as by doing 

so we increase our capacity for thought 
and knowledge4    ,before passing to the
 exercises1 however1 it may be well to  
give a hasty  passing glance at the     
several senses1 and their peculiarities4
    ,the sense of ,touch is the simplest
 and primal sense4 ,long before the     
lower forms of life had developed the   
higher senses1 they had evidenced  the  
sense of ,touch or ,feeling4 ,without   
this sense they would have been  unable 
to have found their food1 or to receive 
and respond to outside  impressions4 ,in
 the early forms of life it was         
exercised equally by all  parts of the  
body1 although in the higher forms this 
sense has become  somewhat localized1 as
 certain parts of the body are far more 
sensitive  than are others4 ,the skin is
 the seat of the sense of ,touch1 and   
its  nerves are distributed over the    
entire area of the skin4 ,the hand1 and 
particularly the fingers1 and their     
tips1 are the principal organs of  this 
sense4    ,the acuteness of ,touch      

varies materially in different parts of 
the body4  ,experiments have shown that 
a pair of compasses would register      
impressions as a very slight distance   
apart when applied to the tip of  the   
tongue4 ,the distance at which the two  
points could be distinguished  from one 
point1 on the tip of the tongue1 was    
called one line4 ,using  this line as a 
standard1 it was found that the palmar  
surface of the  third finger registered 
#b lines2 the surface of the lips #d    
lines1 and the  skin of the back1 and on
 the middle of the arm or thigh1 as high
 as #fj  lines ,the degree of           
sensitiveness to ,touch varies greatly  
with different  individuals1 some having
 a very fine sense of touch in their    
fingers1  while others manifested a very
 much lower degree4    ,in the same way1
 there is a great difference in the     
response of the  fingers to weight--a   
great difference in the ability to      
distinguish the  difference of the      
weight of objects4 ,it has been found   

that some people  can distinguish       
differences in weight down to very small
 fractions of an  ounce4 ,fine          
distinctions in the differences in      
temperature have also been  noticed4    
,the sense of touch1 and its development
 has meant much for ,man4 ,it is the    
one sense in which ,man surpasses the   
animals in the matter of degree and     
acuteness4 ,the animal may have a keener
 smell1 taste1 hearing and sight1  but  
its sense of ,touch is far beneath that 
of ,man4 ,anaxagoras is quoted  as      
saying that if the animals had hands and
 fingers1 they would be like  men4      
,in developing the sense of ,touch1 the 
student must remember that  ,attention  
is the key to success4 ,the greater the 
amount of ,attention the  greater the   
degree of development possible in the   
case of any sense4  ,when the ,attention
 is concentrated upon any particular    
sense1 the latter  becomes quickened and
 more acute1 and repeated exercise1     
under the  stimulus of ,attention1 will 

work wonders in the case of any         
particular sense4 ,and on the other     
hand1 the sense of touch may be  almost1
 or completely inhibited1 by firmly     
fixing the ,attention upon  something   
else4 ,as an extreme proof of this      
latter fact1 the student  is asked to   
remember the fact that men have been    
known to suffer  excruciating torture1  
apparently without feeling1 owing to the
 mind being  intently riveted upon some 
idea or thought4 ,as ,wyld has said1    
,the martyr  borne above sensuous       
impressions1 is not only able to endure 
tortures1  but is able to endure and    
quench them4 ,the pinching and cutting  
of the  flesh only added energy to the  
death song of the ,american ,indian1 and
  even the slave under the lash is      
sustained by the indignant sense of his 
wrongs4    ,in the cases of persons     
engaged in occupations requiring a fine 
degree of  ,touch1 the development is   
marvelous4 ,the engraver passes his hand
 over  the plate1 and is able to        

distinguish the slightest imperfection4 
,and the  handler of cloth and fabrics  
is able to distinguish the finest       
differences1 simply by the sense of     
touch4 ,wool sorters also exercise a    
wonderfully high degree of fineness of  
touch4 ,and the blind are able to  make 
up for the loss of sight by their       
greatly increased sense of ,touch1      
cases being recorded where the blind    
have been able to distinguish  color by 
the different feel of the material4     
,the sense of ,taste is closely allied  
to that of ,touch--in fact some         
authorities have considered ,taste as a 
very highly developed sense of  ,touch  
in certain surfaces of the body1 the    
tongue notably4 ,it will be  remembered 
that the tongue has the finest sense of 
,touch1 and it also has  the sense of   
,taste developed to perfection4 ,in     
,taste and ,touch the object  must be   
brought in direct contact with the organ
 of sense1 which is not  the case in    
,smell1 ,hearing1 or ,sight4 ,and1 be it

 remembered1 that the  latter senses    
have special nerves1 while ,taste is    
compelled to fall back  upon the        
ordinary nerves of ,touch4 ,it is true  
that ,taste is confined to a  very small
 part of the surface of the body1 while 
,touch is general4 ,but  this only      
indicates a special development of the  
special area4 ,the sense  of ,taste also
 depends to a great extent upon the     
presence of fluids1 and  only substances
 that are soluble make their presence   
known through the  organs and sense of  
,taste4    ,physiologists report that   
the sense of ,taste in some persons is  
so  acute that one part of strychnine in
 one million parts of water has  been   
distinguished4 ,there are certain       
occupations1 such as that of            
wine-tasters1 tea-tasters1 etc41 the    
followers of which manifest a  degree of
 fineness of ,taste almost incredible4  
,the sense of ,smell is closely         
connected with the sense of ,taste1 and 
often acts in connection therewith1 as  

the tiny particles of the  substance in 
the mouth arise to the organs of ,smell1
 by means of the  opening or means of   
communication situated in the back part 
of the mouth4  ,besides which the nose  
usually detects the odor of substances  
before they  enter the mouth4 ,the sense
 of ,smell operates by reason of the    
tiny  particles or the object being     
carried to the mucous membrane of the   
interior of the nose1 by means of the   
air4 ,the membrane1 being moist1  seizes
 and holds these particles for a moment1
 and the fine nervous  organism reports 
differences and qualities and the ,mind 
is thus informed  of the nature of the  
object4    ,the sense of ,smell is very 
highly developed among animals1 who are 
compelled to rely upon it to a          
considerable extent4 ,and many          
occupations  among men require the      
development of this sense1 for instance1
 the  tobacconist1 the wine dealer1 the 
perfumers1 the chemist1 etc4 ,it is     
related that in the cases of certain    

blind people1 it has been observed  that
 they could distinguish persons in this 
manner4    ,the sense of ,hearing is a  
more complex one than in the case of    
,taste1  ,touch and ,smell4 ,in the     
latter three the objects to be sensed   
must be  brought in close contact with  
the sense-organs1 while in ,hearing the 
object may be far removed1 the          
impressions being carried by the        
vibrations of the air1 which are caught 
up and reported upon by the  nervous    
organism of the sense of ,hearing4 ,the 
internal mechanism of  the ear is most  
wonderfully intricate and complex1 and  
excites to wonder  the person examining 
it4 ,it cannot be described here for    
want of space1  but the student is      
advised to inquire into it if he has    
access to any  library containing books 
on the subject4 ,it is a wonderful      
illustration  of the work of the mind in
 building up for itself instruments with
 which  to work--to acquire knowledge4  
,the ear records vibrations in the air  

from #bj or #cb per second1 the rate  of
 the lowest audible note1 to those of   
#ch1jjj per second1 the rate of  the    
highest audible note4 ,there is a great 
difference in individuals in  regard to 
the fineness of the sense of ,hearing4  
,but all may develop this  sense by the 
application of ,attention4 ,the animals 
and savages have  wonderfully acute     
senses of ,hearing developed only along 
the lines of  distinctness1 however--on 
the other hand musicians have developed 
the  sense along different lines4       
,the sense of ,sight is generally       
conceded to be the highest and most     
complex of all the senses of ,man4 ,it  
deals with a far larger number of       
objects--at longer distances--and gives 
a far greater variety of  reports to the
 mind than any of its associate senses4 
,it is the sense of  ,touch magnified   
many times4 ,as ,wilson says of it1 ,our
 sight may be  considered as a more     
delicate and diffusive kind of touch    
that spreads  itself over an infinite   

number of bodies2 comprehends the       
largest  figures1 and brings into our   
reach some of the most remote parts of  
the  universe4    ,the sense of ,sight  
receives its impressions from the       
outside world by  means of waves that   
travel from body to body--from sun to   
earth1 and from  lamp to eye4 ,these    
waves of light arise from vibrations in 
substance1 of  an almost incredible     
degree of rapidity4 ,the lowest light   
vibration is  about #dej1jjj1jjj1jjj1jjj
 per second1 while the highest is about 
#gej1jjj1jjj1jjj1jjj per second4 ,these 
figures deal only with the  vibrations  
recognizable by the eye as light4 ,above
 and below these  figures of the scale  
are countless other degrees invisible to
 the eye1  although some of them may be 
recorded by instruments4 ,the different 
sensations of color1 depend upon the    
rate of the vibrations1 red being  the  
limit of the lowest1 and violet the     
limit of the highest visible            
vibrations--orange1 yellow1 green1 blue1

 and indigo being the  intermediate     
rates or colors4    ,the cultivation of 
the sense of ,sight1 under the aid of   
,attention is most  important to ail    
persons4 ,by being able to clearly see  
and distinguish  the parts of an object1
 a degree of knowledge regarding it is  
obtained  that one may not acquire      
without the said exercise of the        
faculty4 ,we  have spoken of this under 
the subject of ,attention1 in a previous
 lesson1  to which lesson we again refer
 the student4 ,the fixing of the eye    
upon an  object has the power of        
concentrating the thoughts and          
preventing them  from wandering4 ,the   
eye has other properties and qualities  
that will be  dwelt upon in future      
lessons4 ,it has other uses than seeing4
 ,the  influence of the eye is a        
marvelous thing1 and may be cultivated  
and  developed4    ,we trust that what  
we have said will bring the student to a
 realization  of the importance of      
developing the powers of ,perception4   

,the senses have  been developed by the 
mind during a long period of evolution  
and effort  that surely would not have  
been given unless the object in view was
 worth  it all4 ,the ,i insists upon    
obtaining knowledge of the ,universe1   
and  much of this knowledge may be      
obtained only through the senses4 ,the  
,yogi  student must be wide awake and   
possessed of developed senses and       
powers of ,perception4 ,the senses of   
,sight and ,hearing1 the two latest in  
the scale of ,evolutionary growth and   
unfoldment1 must receive a  particular  
degree of attention4 ,the student must  
make himself aware  of what is going on 
about and around him1 so that he may    
catch the best  vibrations4    ,it would
 surprise many ,westerners if they could
 come in contact with a  highly         
developed ,yogi1 and witness the        
marvelously finely developed  senses he 
possesses4 ,he is able to distinguish   
the finest differences  in things1 and  
his mind is so trained that1 in thought1

 he may draw  conclusions from what he  
has perceived1 in a manner that seems   
almost  second-sight to the uninitiated4
 ,in fact1 a certain degree of          
second-sight is possible to one who     
develops his sense of ,sight1 under  the
 urge of ,attention4 ,a new world is    
opened out to such a person4 ,one  must 
learn to master the senses1 not only in 
the direction of being  independent of  
and superior to their urgings1 but also 
in the matter of  developing them to a  
high degree4 ,the development of the    
physical senses1  also has much to do   
with the development of the ,astral     
,senses1 of  which we have spoken in our
 ,fourteen ,lessons1 and of which we may
 have  more to say in the present       
series4 ,the idea of ,raja ,yoga is to  
render  the student the possessor of a  
highly developed ,mind1 with highly     
developed instruments with which the    
mind may work4    ,in our future lessons
 we shall give the student many         
illustrations1  directions1 and         

exercises calculated to develop the     
different faculties  of the mind--not   
only the ordinary faculties of everyday 
use1 but others  hidden behind these    
familiar faculties and senses4          
,commencing with the  next lesson1 we   
shall present a system of exercises1    
drills1 etc41 the  purpose of which will
 be the above mentioned development of  
the faculties  of the ,mind4    ,in this
 lesson we shall not attempt to give    
specific exercises1 but will  content   
ourselves with calling the attention of 
the student to a few  general rules     
underlying the development of           
,perception4      ,,general ,,rules ,,of
 ,,perception4    ,the first thing to   
remember in acquiring the art of        
,perception is that  one should not     
attempt to perceive the whole of a      
complex thing or object  at the same    
time1 or at once4 ,one should consider  
the object in detail1  and then1 by     
grouping the details1 he will find that 
he has considered  the whole4 ,let us   

take the face of a person as a familiar 
object4 ,if one  tries to perceive a    
face as a whole1 he will find that he   
will meet with  a certain degree of     
failure1 the impression being indistinct
 and cloudy1  it following1 also1 that  
the memory of that face will correspond 
with the  original perception4    ,but  
let the observer consider the face in   
detail1 first the eyes1 then  the nose1 
then the mouth1 then the chin1 then the 
hair1 then the outline  of the face1 the
 complexion1 etc41 and he will find that
 he will have  acquired a clear and     
distinct impression or perception of the
 whole face4    ,the same rule may be   
applied to any subject or object4 ,let  
us take  another familiar illustration4 
,you wish to observe a building4 ,if you
  simply get a general perception of the
 building as a whole1 you will  be able 
to remember very little about it1 except
 its general outlines1  shape1 size1    
color1 etc4 ,and a description will     
prove to be very  disappointing4 ,but if

 you have noted1 in detail1 the material
 used1 the  shape of the doors1 chimney1
 roof1 porches1 decorations1 trimmings1 
ornamentation1 size and number of the   
window-panes etc41 etc41 the shape  and 
angles of the roof1 etc41 you will have 
an intelligent idea of the  building1 in
 the place of a mere general outline or 
impression of such as  might be acquired
 by an animal in passing4    ,we will   
conclude this lesson with an anecdote of
 the methods of that  famous naturalist 
,agassiz1 in his training of his pupils4
 ,his pupils  became renowned for their 
close powers of observation and         
perception1  and their consequent       
ability to think about the things they  
had seen4  ,many of them rose to eminent
 positions1 and claimed that this was   
largely  by reason of their careful     
training4    ,the tale runs that a new  
student presented himself to ,agassiz   
one day1  asking to be set to work4 ,the
 naturalist took a fish from a jar in   
which  it had been preserved1 and laying

 it before the young student bade him   
observe it carefully1 and be ready to   
report upon what he had noticed  about  
the fish4 ,the student was then left    
alone with the fish4 ,there was  nothing
 especially interesting about that      
fish--it was like many other  fishes    
that he had seen before4 ,he noticed    
that it had fins and scales1  and a     
mouth and eyes1 yes1 and a tail4 ,in a  
half hour he felt certain  that he had  
observed all about that fish that there 
was to be perceived4  ,but the          
naturalist remained away4    ,the time  
rolled on1 and the youth1 having nothing
 else to do1 began to  grow restless and
 weary4 ,he started out to hunt up the  
teacher1 but he  failed to find him1 and
 so had to return and gaze again at that
  wearisome fish4 ,several hours had    
passed1 and he knew but little more     
about the fish than he did in the first 
place4    ,he went out to lunch and when
 he returned it was still a case of     
watching  the fish4 ,he felt disgusted  

and discouraged1 and wished he had never
 come  to ,agassiz1 whom1 it seemed1 was
 a stupid old man after all1--one away  
behind the times4 ,then1 in order to    
kill time1 he began to count the        
scales4 ,this completed he counted the  
spines of the fins4 ,then he began  to  
draw a picture of the fish4 ,in drawing 
the picture he noticed that the  fish   
had no eyelids4 ,he thus made the       
discovery that as his teacher had       
expressed it often1 in lectures1 a      
pencil is the best of eyes4 ,shortly    
after the teacher returned1 and after   
ascertaining what the youth had         
observed1 he left rather disappointed1  
telling the boy to keep on looking  and 
maybe he would see something4    ,this  
put the boy on his mettle1 and he began 
to work with his pencil1  putting down  
little details that had escaped him     
before1 but which now  seemed very plain
 to him4 ,he began to catch the secret  
of observation4  ,little by little he   
brought to light new objects of interest

 about the  fish4 ,but this did not     
suffice his teacher1 who kept him at    
work on the  same fish for three whole  
days4 ,at the end of that time the      
student  really knew something about the
 fish1 and1 better than all1 had        
acquired  the knack and habit of careful
 observation and perception in detail4  
,years after1 the student1 then attained
 to eminence1 is reported as  saying3   
,that was the best zoological lesson ,i 
ever had--a lesson whose  influence has 
extended to the details of every        
subsequent study2 a  legacy that the    
professor left to me1 as he left to many
 others1 of  inestimable value1 which we
 could not buy1 and with which we cannot
  part4    ,apart from the value to the 
student of the particular information   
obtained1 was the quickening of the     
perceptive faculties that enabled him   
to observe the important points in a    
subject or object1 and1  consequently to
 deduce important information from that 
which was  observed4 ,the ,mind is      

hungry for knowledge1 and it has by     
years of weary  evolution and effort    
built up a series of sense systems in   
order to yield  it that knowledge and it
 is still building4 ,the men and women  
in the  world who have arrived at the   
point of success have availed themselves
 of  these wonderful channels of        
information1 and by directing them under
  the guidance of ,will and ,attention1 
have attained wonderful results4  ,these
 things are of importance1 and we beg of
 our students not to pass by  this      
portion of the subject as uninteresting4
 ,cultivate a spirit of  wide-awakeness 
and perception1 and the knowing that    
will come to you  will surprise you4    
,no only do you develop the existing    
senses by such practice and use1 but    
you help in the unfoldment of the latent
 powers and senses that are  striving   
for unfoldment4 ,by using and exercising
 the faculties that we  have1 we help to
 unfold those for the coming of which we
 have been  dreaming4      ,,mantram    

7,,affirmation74    ,i am a ,soul1      
possessed of channels of communication  
with the outer world4  ,i will use these
 channels1 and thereby acquire the      
information and  knowledge necessary for
 my mental development4 ,i will exercise
 and  develop my organs of sense1       
knowing that in so doing ,i shall cause 
to  unfold the higher senses1 of which  
they are but forerunners and symbols4   
,i will be wide-awake and open to the   
inflow of knowledge and  information4   
,the ,universe is my ,home--,i will     
explore it4          ,,the ,,seventh    
,,lesson4    ,,the ,,unfoldment ,,of    
,,consciousness4      ,we have thought  
it well to make a slight change in the  
arrangement of  these lessons--that is1 
in the order in which they should       
appear4 ,we had  contemplated making    
this ,seventh ,lesson a series of       
,mental ,drills1  intended to develop   
certain of the mental faculties1 but we 
have decided  to postpone the same until
 a later lesson1 believing that by so   

doing a  more logical sequence or order 
of arrangement will be preserved4 ,in   
this  lesson we will tell you of the    
unfoldment of consciousness in ,man1 and
 in  the next lesson1 and probably in   
the one following it1 we shall present  
to you a clear statement regarding the  
states of mind1 below and over          
consciousness--a most wonderful region1 
we assure you1 and one that has  been   
greatly misunderstood and               
misinterpreted4 ,this will lead up to   
the  subject of the cultivation of the  
various faculties--both conscious and   
outside of consciousness1 and the series
 will be concluded by three  lessons    
going right to the heart of this part of
 the subject1 and giving  certain rules 
and instruction calculated to develop   
,man's wonderful  thought-machine that  
will be of the greatest interest and    
importance  to all of our students4     
,when the lessons are concluded you will
 see that  the present arrangement is   
most logical and proper4    ,in this    

lesson we take up the subject of ,the   
,unfoldment of  ,consciousness--a most  
interesting subject4 ,many of us have   
been in the  habit of identifying       
consciousness with mind1 but as we      
proceed with  this series of lessons we 
will see that that which is called      
consciousness is but a small portion of 
the mind of the individual1 and  even   
that small part is constantly changing  
its states1 and unfolding new  states   
undreamed of4    ,consciousness is a    
word we use very often in considering   
the science of  the ,mind4 ,let us see  
what it means4 ,webster defines it as   
one's  knowledge of sensations and      
mental operations1 or of what passes in 
one's own mind4 ,halleck defines it as  
that undefinable characteristic  of     
mental states which causes one to be    
aware of them4 ,but1 as ,halleck        
states1 ,consciousness is incapable of  
definition4 ,to define anything we  are 
obliged to describe it in terms of      
something else4 ,and there is  nothing  

else in the world like consciousness1   
hence we can define it only  in terms of
 itself1 and that is very much like     
trying to lift one's self  by one's own 
boot straps4 ,consciousness is one of   
the greatest mysteries  that confronts  
us4    ,before we can understand what   
,consciousness really is1 we must know  
just  what ,mind really is--and that    
knowledge is lacking1 notwithstanding   
the  many injenious theories evolved in 
order to explain the mystery4 ,the      
metaphysicians do not throw much light  
on the subject1 and as for              
materialistic science1 listen to what   
,huxley says3 ,how it comes about  that 
anything so remarkable as a state of    
consciousness comes about by  the result
 of irritating nervous tissue1 is just  
as unaccountable as the  appearance of  
the genie when ,aladdin rubbed his lamp4
    ,to many persons the words          
consciousness and mental process1 or    
thought are regarded as synonymous4     
,and1 in fact1 psychologists so held    

until quite recently4 ,but now it is    
generally accepted as a fact that       
mental processes are not limited to the 
field of consciousness1 and it is  now  
generally taught that the field of      
sub-consciousness 7that is1  under      
conscious7 mentation1 is of a much      
greater extent than that of  conscious  
mentation4    ,not only is it true that 
the mind can hold in consciousness but  
one fact  at any one instant1 and that1 
consequently1 only a very small fraction
 of  our knowledge can be in            
consciousness at any one moment1 but it 
is also  true that the consciousness    
plays but a very small part in the      
totality  of mental processes1 or       
mentation4 ,the mind is not conscious of
 the  greater portion of its own        
activities--,maudsley says that only ten
 per  cent comes into the field of      
consciousness4 ,taine has stated it in  
these  words3 ,of the world which makes 
up our being1 we only perceive the      
highest points--the lighted up peaks of 

a continent whose lower levels  remain  
in the shade4    ,but it is not our     
intention to speak of this great        
subconscious region of  the mind at this
 point1 for we shall have much to do    
with it later on4 ,it  is mentioned here
 in order to show that the enlargement  
or development of  consciousness is not 
so much a matter of growth as it is an  
unfoldment--not a new creation or       
enlargement from outside1 but rather  an
 unfoldment outward from within4        
,from the very beginning of ,life--among
 the ,particles of ,inorganic           
,substance1 may be found traces of      
something like ,sensation1 and response 
thereto4 ,writers have not cared to give
 to this phenomenon the name of         
sensation1 or sensibility1 as the terms 
savored too much of senses1  and        
sense-organs4 ,but ,modern ,science has 
not hesitated to bestow the  names so   
long withheld4 ,the most advanced       
scientific writers do not  hesitate to  
state that in reaction1 chemical        

response1 etc41 may be seen  indications
 of rudimentary sensation4 ,haeckel     
says3 ,i cannot imagine  the simplest   
chemical and physical process without   
attributing the  movement of the        
material particles to unconscious       
sensation4 ,the idea of  ,chemical      
,affinity consists in the fact that the 
various chemical elements  perceive the 
qualitative differences in other        
elements and experience  'pleasure' or  
'revulsion' at contacts with them1 and  
execute their  specific movements on    
this ground4 ,he also speaks of the     
sensitiveness  of plasm1 or the         
substance of living bodies1 as being    
only a  superior degree of the general  
irritability of substance4    ,chemical 
reaction1 between atoms1 is spoken of by
 chemists as a  sensitive reaction4     
,sensitiveness is found even in the     
,particles of  ,inorganic ,substance1   
and may be regarded as the first        
glimmerings of  thought4 ,science       
recognizes this when it speaks of the   

unconscious  sensation of the ,particles
 as athesis or feeling1 and the         
unconscious  ,will that responds        
thereto1 as tropesis1 or inclination4   
,haeckel says  of this that ,sensation  
perceives the different qualities of the
 stimuli1  and feeling the quantity1 and
 also1 ,we may ascribe the feeling of   
pleasure and pain 7in the contact with  
qualitatively differing atoms7 to  all  
atoms1 and so explain the elective      
affinity in chemistry 7attraction  of   
loving atoms1 inclination2 repulsion of 
hating atoms1  disinclination74    ,it  
is impossible to form a clear or        
intelligent idea of the phenomenon of   
chemical affinity1 etc41 unless we      
attribute to the ,atoms something akin  
to ,sensation4 ,it is likewise          
impossible to understand the actions of 
the  ,molecules1 unless we think of them
 as possessing something akin to        
,sensation4 ,the ,law of ,attraction is 
based upon ,mental ,states in           
,substance4 ,the response of ,inorganic 

,substance to ,electricity and          
,magnetism is also another evidence of  
,sensation and the response thereto4    
,in the movements and operations of     
crystal-life we obtain evidences of     
still a little higher forms of          
,sensation and response thereto4 ,the   
action  of crystallization is very near 
akin to that of some low forms of       
plasmic  action4 ,in fact1 the missing  
link between plant life and the crystals
  is claimed to have been found in some 
recent discoveries of ,science1 the     
connection being found in certain       
crystals in the interior of plants      
composed of carbon combinations1 and    
resembling the inorganic crystals in    
many ways4    ,crystals grow along      
certain lines and forms up to a certain 
size4 ,then  they begin to form         
baby-crystals on their surfaces1 which  
then take on  the growth--the processes 
being almost analogous to cell-life4    
,processes  akin to fermentation have   
been detected among chemicals4 ,in many 

ways it  may be seen that the beginning 
of ,mental ,life must be looked for     
among  the ,minerals and ,particles--the
 latter1 be it remembered1 composing not
  only inorganic1 but also ,organic     
,substance4    ,as we advance in the    
scale of life1 we are met with          
constantly increasing  unfoldment of    
mentation1 the simple giving place to   
the complex  manifestations4 ,passing by
 the simple vital processes of the      
monera1 or  single-celled things1 we    
notice the higher forms of cell life1   
with  growing sensibility or sensation4 
,then we come to the cell-groups1 in    
which the individual cells manifest     
sensation of a kind1 coupled with a     
community-sensation4 ,food is           
distinguished1 selected and captured1   
and  movements exercised in pursuit of  
the same4 ,the living thing is beginning
  to manifest more complex mental       
states4 ,then the stage of the lower    
plants is reached1 and we notice the    
varied phenomena of that region1        

evidencing an increased sensitiveness1  
although there are practically no  signs
 of special organs of sense4 ,then we   
pass on to the higher plant  life1 in   
which begin to manifest certain         
sensitive-cells1 or groups of  such     
cells1 which are rudimentary sense      
organs4 ,then the forms of animal  life1
 and considered with rising degrees of  
sensations and growing sense  apparatus1
 or sense organs1 gradually unfolding   
into something like  nervous systems4   
,among the lower animal forms there are 
varying degrees of mentation with       
accompanying nerve centers and          
sense-organs1 but little or no signs of 
consciousness1 gradually ascending until
 we have dawning consciousness in  the  
reptile kingdom1 etc41 and fuller       
consciousness and a degree of           
intelligent thought in the still higher 
forms1 gradually increasing until  we   
reach the plane of the highest mammals1 
such as the horse1 dog1  elephant1 ape1 
etc41 which animals have complex nervous

 systems1 brains  and well developed    
consciousness4 ,we need not further     
consider the forms  of mentation in the 
forms of life below the ,conscious      
stage1 for that  would carry us far from
 our subject4    ,among the higher forms
 of animal life1 after a dawn period or 
semi-consciousness1 we come to forms of 
life among the lower animals  possessing
 a well developed degree of mental      
action and ,consciousness1  the latter  
being called by psychologists ,simple   
,consciousness1 but  which term we      
consider too indefinite1 and which we   
will term ,physical  ,consciousness1    
which will give a fair idea of the thing
 itself4 ,we use  the word ,physical in 
the double sense of ,external1 and      
,relating to  the material structure of 
a living being1 both of which           
definitions are  found in the           
dictionaries4 ,and that is just what    
,physical ,consciousness  really is--an 
awareness in the mind1 or a             
consciousness of the  external world as 

evidenced by the senses2 and of the body
 of the  animal or person4 ,the animal  
or person thinking on the plane of      
,physical  ,consciousness 7all the      
higher animals do1 and many men seem    
unable to  rise much higher7 identifies 
itself with the physical body1 and is   
conscious only of thoughts of that body 
and the outside world4 ,it  knows1 but  
not being conscious of mental           
operations1 or of the  existence of its 
mind1 it does not know that it knows4   
,this form of  consciousness1 while     
infinitely above the mentation of the   
nonconscious  plane of sansation1 is    
like a different world of thought from  
the  consciousness of the highly        
developed intellectual man of our age   
and  race4    ,it is difficult for a man
 to form an idea of the ,physical       
,consciousness  of the lower animals and
 savages1 particularly as he finds it   
difficult  to understand his own        
consciousness except by the act of being
 conscious4  ,but observation and reason

 have given us a fair degree of         
understanding  of what this ,physical   
,consciousness of the animal is like--or
 at least in  what respect it differs   
from our own consciousness4 ,let us take
 a  favorite illustration4 ,a horse     
standing out in the cold sleet and rain 
undoubtedly feels the discomfort1 and   
possibly pain1 for we know by           
observation that animals feel both4 ,but
 he is not able to analyze his  mental  
states and wonder when his master will  
come out to him--think how  cruel it is 
to keep him out of the warm             
stable--wonder whether he will be  taken
 out in the cold again tomorrow--feel   
envious of other horses who  are        
indoors--wonder why he is compelled to  
be out cold nights1 etc41  etc41--in    
short1 he does not think as would a     
reasoning man under such  circumstances4
 ,he is aware of the discomfort1 just as
 would be the  man--and he would run    
home if he could just as would the man4 
,but he is  not able to pity himself1   

nor to think about his personality as   
would  the man1 nor does he wonder      
whether such a life is worth living1    
after  all4 ,he knows1 but is not able  
to think of himself as knowing--he does 
not know that he knows1 as we do4 ,he   
experiences the physical pain and       
discomfort1 but is spared the mental    
discomfort and concern arising from  the
 physical1 which man so often           
experiences4    ,the animal cannot shift
 its consciousness from the sensations  
of the  outer world to the inner states 
of being4 ,it is not able to know       
itself4 ,the difference may be clumsily 
illustrated by the example of a  man    
feeling1 seeing or hearing something    
that gives him a pleasurable  sensation1
 or the reverse4 ,he is conscious of the
 feeling or sensation1  and that it is  
pleasurable or otherwise4 ,that is      
,physical ,consciousness1  and the      
animal may share it with him4 ,but it   
stops right there with the  animal4 ,but
 the man may begin to wonder why the    

sensation is  pleasurable and to        
associate it with other things and      
persons2 or  speculate why he dislikes  
it1 what will follow1 and so on--that is
  ,mental ,consciousness1 because he    
recognizes an inward self1 and is       
turning his attention inward4 ,he may   
see another man and experience a        
feeling or sensation of attraction or   
aversion--like or dislike4 ,this is     
,physical ,consciousness1 and an animal 
also may experience the sensation4  ,but
 the man goes further than the animal1  
and wonders just what there is  about   
the man he likes or detests1 and may    
compare himself to the man and  wonder  
whether the latter feels as he does1 and
 so on--this is ,mental  ,consciousness4
    ,in animals the mental gaze is      
freely directed outward1 and never      
returns  upon itself4 ,in man the mental
 gaze may be directed inward1 or may    
return  inward after its outward        
journey4 ,the animal knows--the man not 
only  knows1 but he knows that he knows1

 and is able to investigate that        
knowing and speculate about it4 ,we call
 this higher consciousness  ,mental     
,consciousness4 ,the operation of       
,physical ,consciousness we call        
,instinct--the operation of ,mental     
,consciousness we call ,reason4    ,the 
,man who has ,mental ,consciousness not 
only feels or senses things1  but he has
 words or mental concepts of these      
feelings and sensations and  may think  
of himself as experiencing them1        
separating himself1 the  sensation or   
feeling1 and the thing felt or sensed4  
,the man is able to  think3 ,i feel2 ,i 
hear2 ,i see2 ,i smell2 ,i taste2 ,i    
desire2 ,i do1 etc41  etc4 ,the very    
words indicate ,mental ,consciousness   
recognizing mental  states and giving   
them names1 and also recognizing        
something called ,i  that experiences   
the sensations4 ,this latter fact has   
caused  psychologists to speak of this  
stage as ,self-consciousness1 but we    
reserve this idea of the ,i             

consciousness for a higher stage4       
,the animal experiences something that  
gives it the impressions or feeling     
that we call pain1 hurt1 pleasant1      
sweet1 bitter1 etc41 all  being forms of
 sensation1 but it is unable to think of
 them in words4  ,the pain seems to be a
 part of itself1 although possibly      
associated with  some person or thing   
that caused it4 ,the study of the       
unfoldment of  consciousness in a young 
baby will give one a far better idea of 
the  grades and distinctions than can be
 obtained from reading mere words4      
,mental ,consciousness is a growth4 ,as 
,halleck says1 ,many persons never  have
 more than a misty idea of such a mental
 attitude4 ,they always take  themselves
 for granted1 and never turn the gaze   
inward4 ,it has been  doubted whether   
the savages have developed              
,self-consciousness1 and even  many men 
of our own race seem to be but little   
above the animals in  intellect and     
consciousness4 ,they do not seem able to

 know themselves  even slightly4 ,to    
them the ,i seems to be a purely        
physical thing--a  body having desires  
and feeling but little more4 ,they are  
able to feel an  act1 but scarcely more4
 ,they are not able to set aside any    
physical  not--,i1 being utterly unable 
to think of themselves as anything else 
but a ,body4 ,the ,i and the ,body are  
one with them1 and they seem  incapable 
of distinguishing between them4    ,then
 comes another stage in which           
mental-consciousness proper sets in4    
,the man begins to realize that he has a
 mind4 ,he is able to know  himself as a
 mental being1 and to turn the gaze     
inward a little4 ,this  period of       
development may be noticed in young     
children4 ,for a time  they speak of    
themselves as a third person1 until     
finally they begin to  say ,i4 ,then a  
little later comes the ability to know  
their own mental  states as such--they  
know that they have a mind1 and are able
 to  distinguish between it and the     

body4 ,it is related that some children 
experience a feeling of terror when they
 pass into this stage4 ,they  exhibit   
signs of bashfulness and what is        
commonly termed  self-consciousness in  
that sense4 ,some tell us in after years
 that when  they became aware of        
themselves as an entity they were       
overcome with  alarm1 as if by a sense  
of loneliness and apartness from the    
,universe4  ,young people often feel    
this way for several years4 ,there seems
 to be a  distinct feeling that the     
,universe is antagonistic to and set    
apart from  them4    ,and1 although this
 feeling of separateness and apartness  
grows less acute  as the man grows      
older1 yet it is always present to a    
greater or less  degree until a still   
higher stage--the ,ego-consciousness is 
reached1 when  it disappears as we shall
 see4 ,and this mental-conscious stage  
is a hard  one for many4 ,they are      
entangled in a mass of mental states    
which the man  thinks is himself1 and   

the struggle between the real ,i and its
  confining sheaths is painful4 ,and it 
becomes still more painful as the  end  
is neared1 for as man advances in       
mental-consciousness and knowledge  he  
feels more keenly and suffers           
accordingly4 ,man eats the fruit of the 
,tree of ,knowledge and begins to       
suffer1 and is driven out of the ,garden
  of ,eden of the child and primitive   
races1 who live like the birds of the   
air and concern themselves not about    
mental states and problems4 ,but  there 
is deliverance ahead in the shape of a  
higher consciousness1  although but few 
realize it and still fewer have gained  
it4 ,perhaps this  lesson may point out 
the way for you4    ,with the birth of  
mental-consciousness comes the knowledge
 that there is  a mind in others4 ,man  
is able to speculate and reason about   
the mental  states of other men1 because
 he recognizes these states within      
himself4  ,as man advances in the       
,mental ,consciousness he begins to     

develop a  constantly increasing degree 
and grade of ,intellect1 and accordingly
 he  attaches the greatest importance to
 that part of his nature4 ,some men     
worship ,intellect as a ,god1 ignoring  
its limitations which other thinkers    
have pointed out4 ,such people are apt  
to reason that because the human        
intellect 7in its present state of      
development7 reports that such a thing  
must be1 or cannot possibly be1 that the
 matter is forever settled4  ,they      
ignore the fact that it is possible that
 ,man's ,intellect1 in its  present     
state of unfoldment1 may be able to take
 cognizance of only a  very small part  
of the ,universal ,fact1 and that there 
may be regions upon  regions of ,reality
 and ,fact of which he cannot even      
dream1 so far are  they removed from his
 experience4 ,the unfoldment of a new   
sense would  open out a new world and   
might bring to light facts that would   
completely  revolutionize our entire    
world of conceptions by reason of the   

new  information it would give us4      
,but1 nevertheless1 from this ,mental   
,consciousness has come the wonderful   
work of ,intellect1 as shown in the     
achievements of ,man up to this time1   
and while we must recognize its         
limitations1 we gladly join in singing  
its praises4 ,reason is the tool with   
which ,man is digging into the mine  of 
,facts1 bringing to light new treasures 
every day4 ,this stage of ,mental       
,consciousness is bringing to ,man      
knowledge of himself--knowledge of the  
,universe--that is well worth the price 
he pays for it4 ,for ,man does pay  a   
price for entrance into this stage--and 
he pays an increasing price as  he      
advances in its territory1 for the      
higher he advances the more keenly  he  
feels and suffers1 as well as enjoys4   
,capacity for pain is the price  ,man   
pays for ,attainment1 up to a certain   
stage4 ,his pain passes from the        
,physical to the ,mental consciousness1 
and he becomes aware of problems  that  

he never dreamt existed1 and the lack of
 an intelligent answer  produces mental 
suffering4 ,and the mental suffering    
that comes to him  from unsatisfied     
longings1 disappointment1 the pain of   
others whom he  loves1 etc41 is far     
worse than any physical suffering4      
,the animal lives its animal life and is
 contented1 for it knows no  better4 ,if
 it has enough to eat--a place to       
sleep--a mate--it is happy4  ,and some  
men are likewise4 ,but others find      
themselves involved in a world  of      
mental discomfort4 ,new wants arise1 and
 the lack of satisfaction  brings pain4 
,civilization becomes more and more     
complex1 and brings its  new pains as   
well as new pleasures4 ,man attaches    
himself to things1 and  each day creates
 for himself artificial wants1 which he 
must labor to  meet4 ,his ,intellect may
 not lead him upward1 but instead may   
merely  enable him to invent new and    
subtle means and ways of gratifying his 
senses to a degree impossible to the    

animals4 ,some men make a religion of   
the gratification of their              
sensuality--their appetites--and become 
beasts  magnified by the power of       
,intellect4 ,others become vain1        
conceited and  puffed up with a sense of
 the importance of their ,personality   
7the false  ,i74 ,others become morbidly
 introspective1 and spend their time    
analyzing and dissecting their moods1   
motives1 feelings1 etc4 ,others  exhaust
 their capacity for pleasure and        
happiness1 but looking outside  for it  
instead of within1 and become blase1    
bored1 ennuied and an  affliction to    
themselves ,we mention these things not 
in a spirit of  ,pessimism but merely to
 show that even this great ,mental      
,consciousness  has a reverse and ugly  
side as well as the bright face that has
 been  ascribed to it4    ,as man       
reaches the higher stages of this       
,mental ,consciousness1 and the  next   
higher stage begins to dawn upon him1 he
 is apt to feel more keenly  than ever  

the insufficiency of ,life as it appears
 to him4 ,he is unable to  understand   
,himself--his origin1 destiny1 purpose  
and nature--and he  chafes against the  
bars of the cage of ,intellect in which 
he is confined4  ,he asks himself the   
question1 ,whence come ,i--,whither go  
,i--,what is the  object of my          
,existence8 ,he becomes dissatisfied    
with the answers the  world has to give 
him to these questions1 and he cries    
aloud in  despair--and but the answer of
 his own voice comes back to him from   
the  impassable walls with which he is  
surrounded4 ,he does not realize that   
his answer must come from ,within--but  
so it is4    ,psychology stops when it  
reaches the limits of ,mental           
,consciousness1 or  as it calls it      
,self-,consciousness1 and denies that   
there is anything  beyond--any          
unexplored regions of the ,mind4 ,it    
laughs at the reports that  come from   
those who have penetrated farther within
 the recesses of their  being1 and      

dismisses the reports as mere dreams1   
fantasies1  illusions1 ecstatic         
imaginings1 abnormal states1 etc41 etc4 
,but1 nevertheless1 there are schools of
 thought that teach of these  higher    
states1 and there are men of all ages   
and races that have entered  them and   
have reported concerning them4 ,and we  
feel justified in asking  you to take   
them into consideration4    ,there are  
two planes of ,consciousness1 of which  
we feel it proper to  speak1 for we have
 obtained more or less information      
regarding them4  ,there are still higher
 planes1 but they belong to higher      
phases of life  than are dealt with     
here4    ,the first of these planes or  
states of ,consciousness1 above the     
,self-,consciousness of the             
psychologists 7which we have called     
,mental  ,consciousness7 may be called  
,ego-consciousness1 for it brings an    
awareness of the ,reality of the ,ego4  
,this awareness is far above the        
,self-consciousness of the man who is   

able to distinguish ,i from ,you1  and  
to give it a name4 ,and far above the   
consciousness that enables a  man1 as he
 rises in the scale1 to distinguish the 
,i from faculty after  faculty of the   
mind1 which he is able to recognize as  
not--,i1 until he  finds left a mental  
something that he cannot set aside1     
which he calls  ,i--although this stage 
alone is very much higher than that of  
the  average of the race1 and is a high 
degree of ,attainment itself4 ,it is    
akin to this last stage1 and yet still  
fuller and more complete4 ,in  the      
dawning of ,ego ,consciousness the ,i   
recognizes itself still more  clearly   
and1 more than this1 is fully imbued    
with a sense and awareness  of its own  
,reality1 unknown to it before4 ,this   
awareness is not a mere  matter of      
reasoning--it is a consciousness1 just  
as is ,physical  ,consciousness and     
,mental ,consciousness something        
different from an  intellectual         
conviction4 ,it is a ,knowing1 not a    

,thinking or ,believing4  ,the ,i knows 
that it is ,real--that it has its roots 
in the ,supreme  ,reality underlying all
 the ,universe1 and partakes of its     
,essence4 ,it does  not know what this  
,reality is1 but it knows that it is    
,real1 and  something different from    
anything in the world of name1 form1    
number1  time1 space1 cause and         
effect--something ,transcendental and   
surpassing  all human experience4 ,and  
knowing this1 it knows that it cannot be
  destroyed or hurt2 cannot die1 but is 
immortal2 and that there is  ,something 
which is the very essence of ,good      
behind of1 underneath and  even in      
itself4 ,and in this certainty and      
consciousness is there ,peace1          
,understanding and ,power4 ,when it     
fully bursts upon one1 ,doubt1 ,fear1   
,unrest and ,dissatisfaction drop from  
him like wornout garments and he  finds 
himself clothed in the ,faith that      
,knows2 ,fearlessness2 ,restfulness2    
,satisfaction4 ,then he is able to say  

understandingly and with meaning ,i     
,,am4    ,this ,ego ,consciousness is   
coming to many as a dawning             
knowledge--the  light is just rising    
from behind the hills4 ,to others it has
 come  gradually and slowly1 but fully1 
and they now live in the full light of  
the consciousness4 ,others it has burst 
upon like a flash1 or vision--like  a   
light falling from the clear sky1 almost
 blinding them at first1 but  leaving   
them changed men and women1 possessed of
 that something that  cannot be         
understood by or described to those who 
have not experienced  it4 ,this last    
stage is called ,illumination in one of 
its forms4    ,the man of the ,ego      
,consciousness may not understand the   
,riddle of the  ,universe or be able to 
give an answer to the great ,questions  
of ,life--but  he has ceased to worry   
about them--they now disturb him not4   
,he may use  his intellect upon them as 
before1 but never with the feeling that 
in  their intellectual solution rests   

his happiness or peace of mind4 ,he     
knows that he stands on solid rock1 and 
though the storms of the world of       
matter and force may beat upon him1 he  
will not be hurt4 ,this and other       
things he knows4 ,he cannot prove these 
things to others1 for they are not      
demonstrable by argument--he himself did
 not get them in that way4 ,and so  he  
says but little about it--but lives his 
life as if he knew them not1  so far as 
outward appearances go4 ,but inwardly he
 is a changed man--his  life is         
different from that of his brothers1 for
 while their souls are  wrapped in      
slumber or are tossing in troubled      
dreams1 his ,soul has  awakened and is  
gazing upon the world with bright and   
fearless eyes4  ,there are1 of course1  
different stages or degrees of this     
,consciousness1  just as there are in   
the lower planes of consciousness4 ,some
 have it to a  slight degree1 while     
others have it fully4 ,perhaps this     
lesson will tell  some of its readers   

just what is the thing that has happened
 to them  and which they hesitate to    
speak of to their closest friend or life
  companion4 ,to others it may open the 
way to a fuller realization4 ,we        
sincerely trust so1 for one does not    
begin to ,live until he knows the ,i  as
 ,reality4    ,there is a stage still   
higher than this last mentioned but it  
has come to  but very few of the race4  
,reports of it come from all times1     
races1  countries4 ,it has been called  
,cosmic ,consciousness1 and is described
 as  an awareness of the ,oneness of    
,life--that is1 a consciousness that the
  ,universe is filled with ,one         
,life--an actual perception and         
awareness  that the ,universe is full of
 ,life1 ,motion and ,mind1 and that     
there is  no such thing as ,blind       
,force1 or ,dead ,matter1 but that ,all 
is alive1  vibrating and intelligent4   
,that is1 of course1 that the ,real     
,universe1  which is the ,essence or    
background of the ,universe of ,matter1 

,energy and  ,mind1 is as they describe4
 ,in fact1 the description of those who 
have had  glimpses of this state would  
indicate that they see the ,universe as 
,all  ,mind--that ,all is ,mind at the  
last4 ,this form of consciousness has   
been  experienced by men here and       
there--only a few--in moments of        
,illumination1 the period lasting but a 
very short space of time1 then  fading  
away1 leaving but a memory4 ,in the     
moment of the ,illumination  there came 
to those experiencing it a sense of     
intouch-ness with  ,universal ,knowledge
 and ,life1 impossible to describe1     
accompanied by a  ,joy beyond           
understanding4    ,regarding this last1 
,cosmic ,consciousness1 we would state  
that it means  more than an intellectual
 conviction1 belief or realization of   
the facts  as stated1 for an actual     
vision and consciousness of these things
  came in the moment of ,illumination4  
,some others report that they have a    
deep abiding sense of the reality of the

 facts described by the report of  the  
,illumined1 but have not experienced the
 vision or ecstasy referred  to4 ,these 
last people seem to have with them      
always the same mental state  as that   
possessed by those who had the vision   
and passed out of it1  carrying with    
them the remembrance and feeling1 but   
not the actual  consciousness attained  
at the moment4 ,they agree upon the     
essential  particulars of the reports4  
,dr4 ,maurice ,bucke1 now passed out of 
this  plane of life1 wrote a book       
entitled ,cosmic ,consciousness1 in     
which he  describes a number of these   
cases1 including his own1 ,walt         
,whitman's and  others1 and in which he 
holds that this stage of consciousness  
is before  the race and will gradually  
come to it in the future4 ,he holds that
 the  manifestation of it which has come
 to some few of the race1 as above      
stated1 is but the first beams of the   
sun which are flashing upon us and      
which are but prophecies of the         

appearance of the great body of light   
itself4    ,we shall not here consider  
at length the reports of certain great  
religious personages of the past1 who   
have left records that in moments  of   
great spiritual exaltation they became  
conscious of being in the  presence of  
the ,absolute1 or perhaps within the    
radius of the light of  ,its            
countenance4 ,we have great respect for 
these reports1 and have every  reason   
for believing many of them authentic1   
notwithstanding the  conflicting reports
 that have been handed down to us by    
those  experiencing them4 ,these reports
 are conflicting because of the fact    
that  the minds of those who had these  
glimpses of consciousness were not      
prepared or trained to fully understand 
the nature of the phenomena4 ,they      
found themselves in the spiritual       
presence of ,something of awful grandeur
  and spiritual rank1 and were          
completely dazed and bewildered at the  
sight4 ,they did not understand the     

nature of the ,absolute1 and when they  
had sufficiently recovered they reported
 that they had been in the  presence of 
,god--the word ,god meaning their       
particular conception  of ,deity--that  
is1 the one appearing as ,deity in their
 own particular  religious creed or     
school4 ,they saw nothing to cause them 
to identify  this ,something with their 
particular conception of ,deity1 except 
that  they thought that it must be ,god1
 and knowing no other ,god except  their
 own particular conception1 they        
naturally identifying the ,something    
with ,god as they conceived ,him to be4 
,and their reports naturally  were along
 these lines4    ,thus the reports of   
all religions are filled with accounts  
of the  so-called miraculous            
occurrences4 ,the ,catholic saint       
reports that he saw  of light of ,god's 
countenance1 and the non-,catholic      
reports likewise  regarding ,god as he  
knows him4 ,the ,mohammedan reports that
 he caught a  glimpse of the face of    

,allah1 and the ,buddhist tells us that 
he saw  ,buddha under the tree4 ,the    
,brahman has seen the face of ,brahma1  
and the  various ,hindu sects have men  
who give similar reports regarding their
 own  particular deities4 ,the ,persians
 have given similar reports1 and even   
the  ancient ,egyptians have left       
records of similar occurrences4 ,these  
conflicting reports have led to the     
belief1 on the part of those who did    
not understand the nature of the        
phenomena1 that these things were all   
imagination and fancy1 if indeed not    
rank falsehood and imposture4 ,but  the 
,yogis know better than this4 ,they know
 that underneath all these  varying     
reports there is a common ground of     
truth1 which will be apparent  to anyone
 investigating the matter4 ,they know   
that all of these reports  7except a few
 based upon fraudulent imitation of the 
real phenomenon7  are based upon truth  
and are but the bewildered reports of   
the various  observers4 ,they know that 

these people were temporarily lifted    
above the  ordinary plane of            
consciousness and were made aware of the
 existence of a  ,being or ,beings      
higher than mortal4 ,it does not follow 
that they saw  ,god or the ,absolute1   
for there are many ,beings of high      
spiritual growth  and development that  
would appear to the ordinary mortal as a
 very ,god4  ,the ,catholic doctrine of 
,angels and ,arch-angels is corroborated
 by those  among the ,yogis who have    
been behind the ,veil1 and they give us 
reports  of the ,devas and other        
advanced ,beings4 ,so the ,yogi accepts 
these  reports of the various mystics1  
saints and inspired ones1 and accounts  
for them all by laws perfectly natural  
to the students of the ,yogi            
,philosophy1 but which appear as        
supernatural to those who have not      
studied along these lines4    ,but we   
cannot speak further of this phase of   
the subject in this lesson1  for a full 
discussion of it would lead us far away 

from the phase of the  general subject  
before us4 ,but we wish to be understood
 as saying that  there are certain      
centers in the mental being of ,man from
 which may come  light regarding the    
existence of the ,absolute and higher   
order of ,beings4  ,in fact1 from these 
centers come to man that part of his    
mental  feelings that he calls the      
religious instinct or intuition4 ,man   
does  not arrive at that underlying     
consciousness of ,something ,beyond by  
means of his ,intellect--it is the      
glimmer of light coming from the higher 
centers of the ,self4 ,he notices these 
gleams of light1 but not  understanding 
them1 he proceeds to erect elaborate    
theological and  creedal structures to  
account for them1 the work of the       
,intellect1  however1 always lacking    
that feeling that the intuition itself  
possesses4 ,true religion1 no matter    
under what name it may masquerade1      
comes from the heart and is not         
comforted or satisfied with these       

,intellectual explanations1 and hence   
comes that unrest and craving for       
satisfaction which comes to ,man when   
the light begins to break through4      
,but we must postpone a further         
discussion of this part of the subject  
for  the present4 ,we shall consider it 
again in a future lesson in connection  
with other matters4 ,as we have said1   
our next two lessons will take upon  the
 inquiry regarding the regions outside  
of the consciousness of the  ordinary   
man4 ,you will find it a most           
fascinating and instructive inquiry  and
 one that will open up new fields of    
thought for many of you4      ,,mantram 
7,,affirmation47    ,i ,am a ,being far 
greater and grander than ,i have as yet 
conceived4 ,i am  unfolding gradually   
but surely into higher planes of        
consciousness4 ,i am  moving ,forward   
and ,upward constantly4 ,my goal is the 
,realization of the  ,true ,self1 and ,i
 welcome each stage of ,unfoldment that 
leads me toward my  aim4 ,i am a        

manifestation of ,,reality4 ,i ,,am4    
,,the ,,eighth ,,lesson4    ,,the       
,,highlands ,,and ,,lowlands ,,of       
,,mind4      ,the ,self of each of us   
has a vehicle of expression which we    
call the  ,mind1 but which vehicle is   
much larger and far more complex than we
 are  apt to realize4 ,as a writer has  
said ,our ,self is greater than we know2
  it has peaks above1 and lowlands below
 the plateau of our conscious           
experience4 ,that which we know as the  
conscious mind is not the ,soul4  ,the  
,soul is not a part of that which we    
know in consciousness1 but1 on  the     
contrary1 that which we know in         
consciousness is but a small part of    
the ,soul--the conscious vehicle of a   
greater ,self1 or ,i4    ,the ,yogis    
have always taught that the mind has    
many planes of  manifestation and       
action--and that many of its planes     
operated above and  below the plane of  
consciousness4 ,western science is      
beginning to realize  this fact1 and its

 theories regarding same may be found in
 any of the  later works on psychology4 
,but this is a matter of recent         
development in  ,western science4 ,until
 very recently the text books held that 
,consciousness and ,mind were           
synonymous1 and that the ,mind was      
conscious  of all of its activities1    
changes and modifications4    ,liebnitz 
was one of the first ,western           
philosophers to advance the idea  that  
there were planes of mental activity    
outside of the plane of  consciousness1 
and since his time the leading thinkers 
have slowly but  surely moved forward to
 his position4    ,at the present time  
it is generally conceded that at least  
ninety per  cent of our mental          
operations take place in the            
out-of-conscious realm4  ,prof4 ,elmer  
,gates1 the well known scientist1 has   
said3 ,at least ninety  per cent of our 
mental life is sub-conscious4 ,if you   
will analyze your  mental operations you
 will find that conscious thinking is   

never a  continuous line of             
consciousness1 but a series of conscious
 data with  great intervals of          
subconscious4 ,we sit and try to solve a
 problem1 and  fail4 ,we walk around1   
try again1 and fail4 ,suddenly an idea  
dawns that  leads to the solution of the
 problem4 ,the subconscious processes   
were at  work4 ,we do not volitionally  
create our own thinking4 ,it takes place
 in  us4 ,we are more or less passive   
recipients4 ,we cannot change the nature
  of a thought1 or of a truth1 but we   
can1 as it were1 guide the ship by a    
moving of the helm4 ,our mentation is   
largely the result of the great  ,cosmic
 ,whole upon us4    ,sir ,william       
,hamilton says that the sphere of our   
consciousness is only a  small circle in
 the center of a far wider sphere of    
action and thought1  of which we are    
conscious through its effects4    ,taine
 says3 ,outside of a little luminous    
circle1 lies a large ring of  twilight1 
and beyond this an indefinite night2 but

 the events of this  twilight and this  
night are as real as those within the   
luminous circle4    ,sir ,oliver ,lodge1
 the eminent ,english scientist1        
speaking of the planes  of the mind1    
says3 ,imagine an iceberg glorying in   
its crisp solidity1  and sparkling      
pinnacles1 resenting attention paid to  
its submerged self1  or supporting      
region1 or to the saline liquid out of  
which it arose1 and  into which in due  
course it will some day return4 ,or1    
reversing the  metaphor1 we might liken 
our present state to that of the hulls  
of  ships submerged in a dim ocean among
 strange monsters1 propelled in a  blind
 manner through space2 proud perhaps of 
accumulating many barnacles  as         
decoration2 only recognizing our        
destination by bumping against the      
dock-wall2 and with no cognizance of the
 deck and cabins above us1 or  the spars
 and sails--no thought of the sextant1  
and the compass1 and  the captain--no   
perception of the lookout on the        

mast--of the distant  horizon4 ,with no 
vision of objects far ahead--dangers to 
be  avoided--destinations to be         
reached--other ships to be spoken to by 
means other than by bodily contact--a   
region of sunshine and cloud1 of  space1
 or perception1 and of intelligence     
utterly inaccessible to parts  below the
 waterline4    ,we ask our students to  
read carefully the above expression of  
,sir ,oliver  ,lodge1 for it gives one  
of the clearest and most accurate       
figures of the  actual state of affairs 
concerning the mental planes that we    
have seen in  ,western writings4    ,and
 other ,western writers have noted and  
spoken of these out-of-conscious        
realms4 ,lewes has said3 ,it is very    
certain that in every conscious         
volition--every act that is so          
characterized--the larger part of it is 
quite unconscious4 ,it is equally       
certain that in every perception there  
are unconscious processes of            
reproduction and inference4 ,there is a 

middle distance of sub-consciousness1   
and a background of  unconsciousness4   
,taine has told us that3 ,mental events 
imperceptible to consciousness are  far 
more numerous than the others1 and of   
the world that makes up our  being we   
only perceive the highest points--the   
lighted-up peaks of a  continent whose  
lower levels remain in the shade4       
,beneath ordinary  sensations are their 
components1 that is to say1 the         
elementary  sensations1 which must be   
combined into groups to reach our       
consciousness4    ,maudsley says3       
,examine closely and without bias the   
ordinary mental  operations of daily    
life1 and you will find that            
consciousness has not  one-tenth part of
 the function therein which it is       
commonly assumed  to have4 ,in every    
conscious state there are at work       
conscious1  sub-conscious1 and          
infra-conscious energies1 the last as   
indispensable as  the first4    ,oliver 
,wendall ,holmes said3 ,there are       

thoughts that never emerge into         
consciousness1 which yet make their     
influence felt among the perceptible    
mental currents1 just as the unseen     
planets sway the movements of those     
that are watched and mapped by the      
astronomer4    ,many other writers have 
given us examples and instances of the  
operation  of the out-of-consciousness  
planes of thought4 ,one has written that
 when  the solution of a problem he had 
long vainly dealt with1 flashed across  
his mind1 he trembled as if in the      
presence of another being who had       
communicated a secret to him4 ,all of us
 have tried to remember a name  or      
similar thing without success1 and have 
then dismissed the matter from  our     
minds1 only to have the missing name or 
thought suddenly presented to  our      
conscious mind a few minutes1 or hours1 
afterwards4 ,something in our  mind was 
at work hunting up the missing word1 and
 when it found it it  presented it to   
us4    ,a writer has mentioned what he  

called unconscious rumination1 which    
happened to him when he read books      
presenting new points of view           
essentially opposed to his previous     
opinions4 ,after days1 weeks1 or        
months1 he found that to his great      
astonishment the old opinions were      
entirely rearranged1 and new ones lodged
 there4 ,many examples of this          
unconscious mental digestion and        
assimilation are mentioned in the books 
on the subject written during the past  
few years4    ,it is related of ,sir ,w4
 ,r4 ,hamilton that he discovered       
quarternions one  day while walking with
 his wife in the observatory at ,dublin4
 ,he relates  that he suddenly felt the 
galvanic circle of thought close1 and   
the  sparks that fell from it was the   
fundamental mathematical relations of   
his problem1 which is now an important  
law in mathematics4    ,dr4 ,thompson   
has written3 ,at times ,i have had a    
feeling of the  uselessness of all      
voluntary effort1 and also that the     

matter was working  itself clear in my  
mind4 ,it has many times seemed to me   
that ,i was really  a passive instrument
 in the hands of a person not myself4   
,in view of  having to wait for the     
results of these unconscious processes1 
,i have  proved the habit of getting    
together material in advance1 and then  
leaving the mass to digest itself till  
,i am ready to write about it4 ,i       
delayed for a month the writing of my   
book ',system of ,psychology1' but      
continued reading the authorities4 ,i   
would not try to think about the  book4 
,i would watch with interest the people 
passing the windows4 ,one  evening when 
reading the paper1 the substance of the 
missing part of the  book flashed upon  
my mind1 and ,i began to write4 ,this is
 only a sample of  many such            
experiences4    ,berthelot1 the founder 
of ,synthetic ,chemistry has said that  
the  experiments leading to his         
wonderful discoveries have never been   
the  result of carefully followed trains

 of thought--of pure reasoning          
processes--but have come of themselves1 
so to speak1 from the clear sky4        
,mozart has written3 ,i cannot really   
say that ,i can account for my          
compositions4 ,my ideas flow1 and ,i    
cannot say whence or how they come4 ,i  
do not hear in my imagination the parts 
successively1 but ,i hear them1 as  it  
were1 all at once4 ,the rest is merely  
an attempt to reproduce what ,i  have   
heard4    ,dr4 ,thompson1 above         
mentioned1 has also said3 ,in writing   
this work ,i  have been unable to       
arrange my knowledge of a subject for   
days and weeks1  until ,i experienced a 
clearing up of my mind1 when ,i took my 
pen and  unhesitatingly wrote the       
result4 ,i have best accomplished this  
by leading  the 7conscious7 mind as far 
away as possible from the subject upon  
which  ,i was writing4    ,prof4        
,barrett says3 ,the mysteriousness of   
our being is not confined to  subtle    
physiological processes which we have in

 common with all animal  life4 ,there   
are higher and more capacious powers    
wrapped up in our human  personality    
than are expressed even by what we know 
of consciousness1  will1 or reason4     
,there are supernormal and              
transcendental powers of  which1 at     
present1 we only catch occasional       
glimpses2 and behind and  beyond the    
supernormal there are fathomless        
abysses1 the ,divine ground of  the     
soul2 the ultimate reality of which our 
consciousness is but the  reflection or 
faint perception4 ,into such lofty      
themes ,i do not propose  to enter1 they
 must be forever beyond the scope of    
human inquiry2 nor is  it possible      
within the limits of this paper to give 
any adequate  conception of those       
mysterious regions of our complex       
personality1 which  are open to1 and    
beginning to be disclosed by1 scientific
 investigation4    ,rev4 ,dr4 ,andrew   
,murray has written3 ,deeper down than  
where the soul with  its consciousness  

can enter there is spirit matter linking
 man with ,god2  and deeper down than   
the mind and feelings or will--in the   
unseen depths  of the hidden life--there
 dwells the ,spirit of ,god4 ,this      
testimony is  remarkable1 coming from   
that source1 for it corroborates and    
reiterates  the ,yogi teachings of the  
,indwelling ,spirit ,schofield has      
written3 ,our  conscious mind as        
compared with the unconscious mind1 has 
been likened  to the visible spectrum of
 the sun's rays1 as compared to the     
invisible  part which stretches         
indefinitely on either side4 ,we know   
now that the  chief part of heat comes  
from the ultra-red rays that show no    
light2 and  the main part of the        
chemical changes in the vegetable world 
are the  results of the ultra-violet    
rays at the other end of the spectrum1  
which  are equally invisible to the eye1
 and are recognized only by their potent
  effects4 ,indeed as these invisible   
rays extend indefinitely on both sides  

of the visible spectrum1 so we may say  
that the mind includes not only  the    
visible or conscious part1 and what we  
have termed the sub-conscious1  that    
which lies below the red line1 but the  
supraconscious mind that lies  at the   
other end--all those regions of higher  
soul and spirit life1 of  which we are  
only at times vaguely conscious1 but    
which always exist1 and  link us on to  
eternal verities1 on the one side1 as   
surely as the  sub-conscious mind links 
us to the body on the other4    ,we know
 that our students will appreciate the  
above testimony of ,dr4  ,schofield1 for
 it is directly in the line of our      
teachings in the ,yogi  ,philosophy     
regarding the ,planes of the ,mind 7see 
,fourteen ,lessons74    ,we feel        
justified in quoting further from ,dr4  
,schofield1 for he voices in  the       
strongest manner that which the ,yogi   
,philosophy teaches as  fundamental     
truths regarding the mind4 ,dr4         
,schofield is an ,english  writer on    

,psychology1 and so far as we know has  
no tendency toward  occultism1 his views
 having been arrived at by careful      
scientific study  and investigation     
along the lines of ,western psychology1 
which renders  his testimony all the    
more valuable1 showing as it does1 how  
the human  mind will instinctively find 
its way to the ,truth1 even if it has to
  blaze a new trail through the woods1  
departing from the beaten tracks  of    
other minds around it1 which lack the   
courage or enterprise to strike  out for
 themselves4    ,dr4 ,schofield writes3 
,the mind1 indeed1 reaches all the way1 
and while  on the one hand it is        
inspired by the ,almighty1 on the other 
it energizes  the body1 all whose       
purposive life it originates4 ,we may   
call the  supra-conscious mind the      
sphere of the spirit life1 the          
sub-conscious the  sphere of the body   
life1 and the conscious mind the middle 
region where  both meet4    ,continuing1
 ,dr4 ,schofield says3 ,the ,spirit of  

,god is said to  dwell in believers1 and
 yet1 as we have seen1 ,his presence is 
not the  subject of direct              
consciousness4 ,we would include1       
therefore1 in the  supra-conscious1 all 
such spiritual ideas1 together with     
conscience--the  voice of ,god1 as ,max 
,muller calls it--which is surely a     
half-conscious  faculty4 ,moreover1 the 
supra-conscious1 like the sub-conscious1
 is1 as we  have said1 best apprehended 
when the conscious mind is not active4  
,visions1 meditations1 prayers1 and even
 dreams have been undoubtedly  occasions
 of spiritual revelations1 and many     
instances may be adduced as             
illustrations of the workings of the    
,spirit apart from the action of  reason
 or mind4 ,the truth apparently is that 
the mind as a whole is an  unconscious  
state1 by that its middle registers1    
excluding the highest  spiritual and    
lowest physical manifestations1 are     
fitfully illuminated  in varying degree 
by consciousness2 and that it is to this

 illuminated  part of the dial that the 
word mind1 which rightly appertains to  
the  whole1 has been limited4    ,oliver
 ,wendell ,holmes has said3 ,the        
automatic flow of thought is often      
singularly favored by the fact of       
listening to a weak continuous          
discourse1 with just enough ideas in it 
to keep the 7conscious7 mind  busy4 ,the
 induced current of thought is often    
rapid and brilliant in  inverse ratio to
 the force of the inducing current4     
,wundt says3 ,the unconscious logical   
processes are carried on with a         
certainty and regularity which would be 
impossible where there exists the       
possibility of error4 ,our mind is so   
happily designed that it prepares  for  
us the most important foundations of    
cognition1 whilst we have not  the      
slightest apprehension of the modus     
operandi4 ,this unconscious  soul1 like 
a benevolent stranger1 works and makes  
provisions for our  benefit1 pouring    
only the mature fruits into our laps4   

,a writer in an ,english magazine       
interestingly writes3 ,intimations reach
  our consciousness from                
unconsciousness1 that the mind is ready 
to work1  is fresh1 is full of ideas4   
,the grounds of our judgment are often  
knowledge so remote from consciousness  
that we cannot bring them to  view4     
,that the human mind includes an        
unconscious part2 that  unconscious     
events occurring in that part are       
proximate causes of  consciousness2 that
 the greater part of human intuitional  
action is an  effect of an unconscious  
cause2 the truth of these propositions  
is so  deducible from ordinary mental   
events1 and is so near the surface that 
the failure of deduction to forestall   
induction in the discerning of it  may  
well excite wonder4 ,our behavior is    
influenced by unconscious  assumptions  
respecting our own social and           
intellectual rank1 and that  of the one 
we are addressing4 ,in company we       
unconsciously assume a  bearing quite   

different from that of the home circle4 
,after being raised  to a higher rank   
the whole behavior subtly and           
unconsciously changes in  accordance    
with it4 ,and ,schofield adds to the    
last sentence3 ,this is  also the case  
in a minor degree with different styles 
and qualities of  dress and different   
environments4 ,quite unconsciously we   
change our  behavior1 carriage1 and     
style1 to suit the circumstance4        
,jensen writes3 ,when we reflect on     
anything with the whole force of the    
mind1 we may fall into a state of entire
 unconsciousness1 in which we not  only 
forget the outer world1 but also know   
nothing at all of ourselves  and the    
thoughts passing within us after a time4
 ,we then suddenly awake  as from a     
dream1 and usually at the same moment   
the result of our  meditations appears  
as distinctly in consciousness without  
our knowing  how we reached it4         
,bascom says3 ,it is inexplicable how   
premises which lie below  consciousness 

can sustain conclusions in              
consciousness2 how the mind can         
wittingly take up a mental movement at  
an advanced stage1 having missed  its   
primary steps4    ,hamilton and other   
writers have compared the mind's action 
to that of a  row of billiard balls1 of 
which one is struck and the impetus     
transmitted  throughout the entire row1 
the result being that only the last ball
  actually moves1 the others remaining  
in their places4 ,the last ball         
represents the conscious thought--the   
other stages in the unconscious         
mentation4 ,lewes1 speaking of this     
illustration1 says3 ,something like     
this1 ,hamilton says1 seems often to    
occur in a train of thought1 one idea   
immediately suggesting another into     
consciousness--this suggestion  passing 
through one or more ideas which do not  
themselves rise into  consciousness4    
,this point1 that we are not conscious  
of the formation of  groups1 but only of
 a formed group1 may throw light on the 

existence of  unconscious judgments1    
unconscious reasonings1 and unconscious 
registrations of experience4    ,many   
writers have related the process by     
which the unconscious mentation  emerges
 gradually into the field of            
consciousness1 and the discomfort       
attending the process4 ,a few examples  
may prove interesting and  instructive4 
,maudsley says3 ,it is surprising how   
uncomfortable a person may be made  by  
the obscure idea of something which he  
ought to have said or done1 and  which  
he cannot for the life of him remember4 
,there is an effort of the  lost idea to
 get into consciousness1 which is       
relieved directly the idea  bursts into 
consciousness4    ,oliver ,wendell      
,holmes said3 ,there are thoughts that  
never emerge into  consciousness1 and   
which yet make their influence felt     
among the  perceptive mental currents1  
just as the unseen planets sway the     
movements  of the known ones4 ,the same 
writer also remarks3 ,i was told of a   

business man in ,boston who had given up
 thinking of an important question  as  
too much for him4 ,but he continued so  
uneasy in his brain that he  feared he  
was threatened with palsy4 ,after some  
hours the natural  solution of the      
question came to him1 worked out1 as he 
believed1 in that  troubled interval4   
,dr4 ,schofield mentions several        
instances of this phase of the workings 
of  the unconscious planes of the mind4 
,we mention a couple that seem          
interesting and to the point3    ,last  
year1 says ,dr4 ,schofield1 ,i was      
driving to ,phillmore ,gardens to  give 
some letters to a friend4 ,on the way1 a
 vague uneasiness sprang up1  and a     
voice seemed to say1 ',i doubt if you   
have those letters4' ,conscious  reason 
rebuked it1 and said1 ',of course you   
have2 you took them out of  the drawer  
specially4' ,the vague feeling was not  
satisfied1 but could not  reply4 ,on    
arrival ,i found the letters were in    
none of my pockets4 ,on  returning ,i   

found them on the hall table1 where they
 had been placed a  moment putting on my
 gloves4    ,the other day ,i had to go 
to see a patient in ,folkestone1 in     
,shakespeare  ,terrace4 ,i got there    
very late1 and did not stay but drove   
down to the  ,pavilion for the night1 it
 being dark and rainy4 ,next morning at 
eleven ,i  walked up to find the house1 
knowing the general direction1 though   
never  having walked there before4 ,i   
went up the main road1 and1 after       
passing  a certain turning1 began to    
feel a vague uneasiness coming into     
consciousness1 that ,i had passed the   
terrace4 ,on asking the way1 ,i found   
it was so2 and the turning was where the
 uneasiness began4 ,the night  before   
was pitch dark1 and very wet1 and       
anything seen from a close  carriage was
 quite unconsciously impressed on my    
mind4    ,prof4 ,kirchener says3 ,our   
consciousness can only grasp one quite  
clear  idea at once4 ,all other ideas   
are for the time somewhat obscure4 ,they

 are  really existing1 but only         
potentially for consciousness1 i4e41    
they  hover1 as it were1 on our horizon1
 or beneath the threshold of            
consciousness4 ,the fact that former    
ideas suddenly return to  consciousness 
is simply explained by the fact that    
they have continued  psychic existence3 
and attention is sometimes voluntarily  
or  involuntarily turned away from the  
present1 and the appearance of former   
ideas is thus made possible4    ,oliver 
,wendell ,holmes says3 ,our different   
ideas are stepping-stones2 how  we get  
from one to another we do not know2     
something carries us4 ,we 7our          
conscious selves7 do not take the step4 
,the creating and informing  spirit1    
which is within us and not of us1 is    
recognized everywhere in  real life4 ,it
 comes to us as a voice that will be    
heard2 it tells us what  we must        
believe2 it frames our sentences and we 
wonder at this visitor  who chooses our 
brain as his dwelling place4    ,galton 

says3 ,i have desired to show how whole 
states of mental operation  that have   
lapsed out of ordinary consciousness1   
admit of being dragged  into light4     
,montgomery says3 ,we are constantly    
aware that feelings emerge  unsolicited 
by any previous mental state1 directly  
from the dark womb of  unconsciousness4 
,indeed all our most vivid feelings are 
thus mystically  derived4 ,suddenly a   
new irrelevant1 unwilled1 unlooked-for  
presence  intrudes itself into          
consciousness4 ,some inscrutable power  
causes it to  rise and enter the mental 
presence as a sensorial constituent4 ,if
 this  vivid dependence on unconscious  
forces has to be conjectured with regard
  to the most vivid mental occurrences1 
how much more must such a  sustaining   
foundation be postulated for those faint
 revivals of previous  sensations that  
so largely assist in making up our      
complex mental  presence6    ,sir       
,benjamin ,brodie says3 ,it has often   
happened to me to have  accumulated a   

store of facts1 but to have been able to
 proceed no  further4 ,then after an    
interval of time1 ,i have found the     
obscurity and  confusion to have cleared
 away3 the facts to have settled in     
their right  places1 though ,i have not 
been sensible of having made any effort 
for  that purpose4    ,wundt says3 ,the 
traditional opinion that consciousness  
is the entire  field of the internal    
life cannot be accepted4 ,in            
consciousness1 psychic  acts are very   
distinct from one another1 and          
observation itself  necessarily conducts
 to unity in psychology4 ,but the agent 
of this unity  is outside of            
consciousness1 which knows only the     
result of the work done  in the unknown 
laboratory beneath it4 ,suddenly a new  
thought springs into  being4 ,ultimate  
analysis of psychic processes shows that
 the unconscious  is the theater of the 
most important mental phenomena4 ,the   
conscious is  always conditional upon   
the unconscious4    ,creighton says3    

,our conscious life is the sum of these 
entrances and  exits4 ,behind the       
scenes1 as we infer1 there lies a vast  
reserve which we  call 'the             
unconscious1' finding a name for it by  
the simple device of  prefixing the     
negative article4 ,the basis of all that
 lies behind the  scene is the mere     
negative of consciousness4    ,maudsley 
says3 ,the process of reasoning adds    
nothing to knowledge 7in  the reasoner74
 ,it only displays what was there       
before1 and brings to  conscious        
possession what before was unconscious4 
,and again3 ,mind can  do its work      
without knowing it4 ,consciousness is   
the light that lightens  the process1   
not the agent that accomplishes it4     
,walstein says3 ,it is through the      
sub-conscious self that ,shakespeare    
must have perceived1 without effort1    
great truths which are hidden from  the 
conscious mind of the student2 that     
,phidias painted marble and  bronze2    
that ,raphael painted ,madonnas1 and    

,beethoven composed  symphonies4        
,ribot says3 ,the mind receives from    
experience certain data1 and  elaborates
 them unconsciously by laws peculiar to 
itself1 and the result  merges into     
consciousness4    ,newman says3 ,when   
the unaccustomed causes surprise1 we do 
not perceive  the thing and then feel   
the surprise2 but surprise comes first1 
and then  we search out the cause2 so   
the theory must have acted on the       
unconscious  mind to create the feeling1
 before being perceived in              
consciousness4    ,a writer in an       
,english magazine says3 ,of what        
transcendent importance is  the fact    
that the unconscious part of the mind   
bears to the conscious  part such a     
relation as the magic lantern bears to  
the luminous disc  which it projects2   
that the greater part of the intentional
 action1 the  whole practical life of   
the vast majority of men1 is an effect  
of events  as remote from consciousness 
as the motion of the planets4    ,dr4   

,schofield says3 ,it is quite true that 
the range of the unconscious  mind must 
necessarily remain indefinite2 none can 
say how high or low it  may reach4444   
,as to how far the unconscious powers of
 life that1 as has  been said1 can make 
eggs and feathers out of ,indian corn1  
and milk and  beef and mutton out of    
grass1 are to be considered within or   
beyond the  lowest limits of unconscious
 mind1 we do not therefore here press4  
,it is  enough to establish the fact of 
its existence2 to point out its more    
important features2 and to show that in 
all respects it is as worthy of  being  
called mind as that which works in      
consciousness4 ,we therefore  return to 
our first definition of ,mind1 as 'the  
sum of psychic action in  us1 whether   
conscious or unconscious4'    ,hartmann 
calls our attention to a very important 
fact when he says3 ,the  unconscious    
does not fall ill1 the unconscious does 
not grow weary1 but  all conscious      
mental activity becomes fatigued4       

,kant says3 ,to have ideas and yet not  
be conscious of them--therein seems  to 
lie a contradiction4 ,however1 we may   
still be immediately aware of  holding  
an idea1 though we are not directly     
conscious of it4    ,maudsley says3 ,it 
may seem paradoxical to assert not      
merely that ideas  may exist in the mind
 without any consciousness of them1 but 
that an  idea1 or a train of associated 
ideas1 may be quickened into action and 
actuate movements without itself being  
attended to4 ,when an idea  disappears  
from consciousness it does not          
necessarily disappear entirely2  it may 
remain latent below the horizon of      
consciousness4 ,moreover it may  produce
 an effect upon movement1 or upon other 
ideas1 when thus active  below the      
horizon of consciousness4    ,liebnitz  
says3 ,it does not follow that because  
we do not perceive  thought that it does
 not exist4 ,it is a great source of    
error to believe  that there is no      
perception in the mind but that of which

 it is  conscious4    ,oliver ,wendell  
,holmes says3 ,the more we examine the  
mechanism of thought  the more we shall 
see that anterior unconscious action of 
the mind that  enters largely into all  
of its processes4 ,people who talk most 
do not  always think most4 ,i question  
whether persons who think most--that is 
who  have most conscious thought pass   
through their mind--necessarily do most 
mental work4 ,every new idea planted in 
a real thinker's mind grows when  he is 
least conscious of it4    ,maudsley     
says3 ,it would go hard with mankind    
indeed1 if they must act  wittingly     
before they acted at all4 ,men1 without 
knowing why1 follow a  course for which 
good reasons exist4 ,nay1 more4 ,the    
practical instincts  of mankind often   
work beneficially in actual             
contradiction to their  professed       
doctrines4    ,the same writer says3    
,the best thoughts of an author are the 
unwilled  thoughts which surprise       
himself2 and the poet1 under the        

influence of  creative activity1 is1 so 
far as consciousness is concerned1 being
  dictated to4    ,a writer in an       
,english magazine says3 ,when waiting on
 a pier for a  steamer1 ,i went on to   
the first1 which was the wrong one4 ,i  
came back and  waited1 losing my boat1  
which was at another part of the pier1  
on account  of the unconscious          
assumption ,i had made1 that this was   
the only place to  wait for the steamer4
 ,i saw a man enter a room1 and leave by
 another  door4 ,shortly after1 ,i saw  
another man exactly like him do the     
same4 ,it  was the same man2 but ,i said
 it must be his twin brother1 in the    
unconscious assumption that there was no
 exit for the first man but by  the way 
he came 7that by returning74            
,maudsley says3 ,the firmest resolve or 
purpose sometimes vanishes  issueless   
when it comes to the brink of an act1   
while the true will1  which determines  
perhaps a different act1 springs up     
suddenly out of the  depths of the      

unconscious nature1 surprising and      
overcoming the  conscious4    ,schofield
 says3 ,our unconscious influence is the
 projection of our  unconscious mind and
 personality unconsciously over others4 
,this acts  unconsciously on their      
unconscious centers1 producing effects  
in  character and conduct1 recognized in
 consciousness4 ,for instance1 the      
entrance of a good man into a room where
 foul language is used1 will            
unconsciously modify and purify the tone
 of the whole room4 ,our minds  cast    
shadows of which we are as unconscious  
as those cast by our bodies1  but which 
affect for good or evil all who         
unconsciously pass within their  range4 
,this is a matter of daily experience1  
and is common to all1 though  more      
noticeable with strong personalities4   
,now we have given much time and space  
to the expressions of opinion of        
various ,western writers regarding this 
subject of there being a plane or       
planes of the mind outside of the field 

of consciousness4 ,we have given  space 
to this valuable testimony1 not alone   
because of its intrinsic  value and     
merit1 but because we wished to impress 
upon the minds of our  students that    
these out-of-conscious planes of mind   
are now being  recognized by the best   
authorities in the ,western world1      
although it has  been only a few years  
back when the idea was laughed at as    
ridiculous1  and as a mere dream of the 
,oriental teachers4 ,each writer quoted 
has  brought out some interesting and   
valuable point of the subject1 and the  
student will find that his own          
experiences corroborate the points cited
  by the several writers4 ,in this way  
we think the matter will be made        
plainer1 and will become fixed in the   
mind of those who are studying this     
course of lessons4    ,but we must      
caution our students from hastily       
adopting the several  theories of       
,western writers1 advanced during the   
past few years1  regarding these        

out-of-conscious states4 ,the trouble   
has been that the  ,western writers     
dazzled by the view of the subconscious 
planes of  mentation that suddenly burst
 upon the ,western thought1 hastily     
adopted  certain theories1 which they   
felt would account for all the phenomena
  known as psychic1 and which they      
thought would fully account for all  the
 problems of the subject4 ,these writers
 while doing a most valuable  work1     
which has helped thousands to form new  
ideas regarding the nature  and workings
 of the mind1 nevertheless did not      
sufficiently explore the  nature of the 
problem before them4 ,a little study of 
the ,oriental  philosophies might have  
saved them and their readers much       
confusion4    ,for instance1 the        
majority of these writers hastily       
assumed that because  there was an      
out-of-conscious plane of mentation1    
therefore all the  workings of the mind 
might be grouped under the head of      
conscious and  sub-conscious1 and that  

all the out-of-conscious phenomena might
 be  grouped under the head of          
subconscious mind1 subjective mind1     
etc41  ignoring the fact that this class
 of mental phenomena embraced not  only 
the highest but the lowest forms of     
mentation ,in their newly found  mind   
7which they called subjective or        
sub-conscious71 they placed  the lowest 
traits and animal passions2 insane      
impulses2 delusions2  bigotry2          
animal-like intelligence1 etc41 etc41 as
 well as the inspiration  of the poet   
and musician1 and the high spiritual    
longings and feelings  that one         
recognizes as having come from the      
higher regions of the soul4    ,this    
mistake was a natural one1 and at first 
reading the ,western world  was taken by
 storm1 and accepted the new ideas and  
theories as ,truth4 ,but  when          
reflection came1 and analysis was       
applied there arose a feeling of        
disappointment and dissatisfaction1 and 
people began to feel that there  was    

something lacking4 ,they intuitively    
recognized that their higher            
inspirations and intuitions came from a 
different part of the mind than  the    
lower emotions1 passions1 and other     
sub-conscious feelings1 and  instincts4 
,a glance at the ,oriental philosophies 
will give one the key to the  problem at
 once4 ,the ,oriental teachers have     
always held that the  conscious         
mentation was but a small fraction of   
the entire volume of  thought1 but they 
have always taught that just as there   
was a field of  mentation below         
consciousness1 so was there a field of  
mentation  above consciousness as much  
higher than ,intellect as the other was 
lower than it4 ,the mere mention of this
 fact will prove a revelation to  those 
who have not heard it before1 and who   
have become entangled with  the several 
dual-mind theories of the recent        
,western writers4 ,the more  one has    
read on this subject the more he will   
appreciate the superiority  of the      

,oriental theory over that of the       
,western writers4 ,it is like the       
chemical which at once clears the       
clouded liquid in the test-tube4    ,in 
our next lesson we shall go into this   
subject of the above-conscious  planes1 
and the below-conscious planes1 bringing
 out the distinction  clearly1 and      
adding to what we have said on the      
subject in previous  books4    ,and all 
this is leading us toward the point     
where we may give you  instruction      
regarding the training and              
cultivation--the retraining and         
guidance of these out-of-conscious      
faculties4 ,by retraining the lower     
planes of mentation to their proper     
work1 and by stimulating the higher     
ones1 man may make himself over4        
mentally1 and may acquire powers of     
which he but dreams now4 ,this is why we
 are leading you up to the              
understanding of this subject1 step by  
step4 ,we advise you to acquaint        
yourself with each phase of the matter1 

that you may be able to apply the       
teachings and instructions to follow in 
later lessons of the course4            
,,mantram 7,,affirmation74    ,i        
recognize that my ,self is greater than 
it seems--that above and below          
consciousness are planes of mind--that  
just as there are lower planes of  mind 
which belong to my past experience in   
ages past and over which ,i  must now   
assert my ,mastery--so are there planes 
of mind into which ,i am  unfolding     
gradually1 which will bring me wisdom1  
power1 and joy4 ,i ,am  ,myself1 in the 
midst of this mental world--,i am the   
,master of my  ,mind--,i assert my      
control of its lower phases1 and ,i     
demand of its higher  all that it has in
 store for me4          ,,the ,,ninth   
,,lesson4    ,,the ,,mental ,,planes4   
,in our last lesson we told you         
something about the operation of the    
mind  outside of the field of           
consciousness4 ,in this lesson we will  
attempt to  classify these              

out-of-consciousness planes1 by         
directing your attention  to the several
 mental planes above and below the plane
 of consciousness4  ,as we stated in the
 last lesson1 over #ij per cent of our  
mental  operations are conducted outside
 of the field of consciousness1 so that 
the consideration of the planes is seen 
to be an important subject4    ,man is a
 ,centre of ,consciousness in the great 
,one ,life of the ,universe4  ,his soul 
has climbed a great many steps before it
 reached its present  position and stage
 of unfoldment4 ,and it will pass       
through many more  steps until it is    
entirely free and delivered from the    
necessity of its  swaddling clothes4    
,in his mental being man contains traces
 of all that has gone before--all  the  
experiences of himself and the great    
race movement of which he is a  part4   
,and1 likewise1 his mind contains       
faculties and mental planes which  have 
not as yet unfolded into consciousness1 
and of the existence of  which he is but

 imperfectly aware4 ,all of these mental
 possessions1  however1 are useful and  
valuable to him--even the lowest4 ,the  
lowest  may be used to advantage1 under 
proper mastery1 and are only dangerous  
to  the man who allows them to master   
him instead of serving him as they      
should1 considering his present stage of
 development4    ,in this consideration 
of the several mental planes we shall   
not confine  ourselves to the technical 
occult terms given to these several     
planes1  but will place them in general 
groups and describe the features and    
characteristics of each1 rather than    
branch off into long explanations of    
the growth and reason of the several    
planes1 which would take us far away    
from the practical consideration of the 
subject4    ,beginning at the lowest    
point of the scale we see that man has a
 body4  ,the body is composed of minute 
cells of protoplasm4 ,these cells are   
built  up of countless molecules1 atoms 
and particles of matter--precisely the  

same matter that composes the rocks1    
trees1 air1 etc41 around him4 ,the      
,yogi philosophy tells us that even the 
atoms of matter have life and an        
elementary manifestation of mind1 which 
causes them to group together  according
 to the law of attraction1 forming      
different elements1  combinations1 etc4 
,this law of attraction is a mental     
operation1 and is  the first evidence of
 mental choice1 action and response4    
,below this is  ,prana or ,force1 which1
 strictly speaking1 is also a           
manifestation of  mind1 although for    
convenience we designate it as a        
separate  manifestation of the          
,absolute4    ,and therefore we find    
that this law of attraction between the 
atoms and  particles of matter is a     
mental action1 and that it belongs to   
man's  mental kingdom1 because he has a 
body and this mental action is          
continually going on in his body4 ,so   
therefore this is the lowest mental     
plane to be considered in the make-up of

 the man4 ,this plane is1 of  course1   
far sunken beneath the plane of         
consciousness1 and is scarcely          
identified with the personality of the  
man at all1 but rather belongs to  the  
life of the whole1 manifest in the rock 
as well as in the man4    ,but after    
these atoms have been grouped by the law
 of attraction and have  formed         
molecules of matter1 they are taken     
possession of by a higher  mental       
activity and built up into cells by the 
mental action of the  plant4 ,the life  
impulse of the plant begins by drawing  
to it certain  particles of inorganic   
matter--chemical elements--and then     
building them  into a single cell4 ,oh1 
mystery of the cell6 ,the intellect of  
man is  unable to duplicate this        
wonderful process4 ,the ,mind ,principle
 on the  ,vegetative ,plane1 however1   
knows exactly how to go to work to      
select and  draw to itself just the     
elements needed to build up the single  
cell4 ,then  taking up its abode in that

 cell--using it as a basis of           
operations1 it  proceeds to duplicate   
its previous performance1 and so cell   
after cell  is added1 by the simple     
reproductive process of division and    
subdivision--the primitive and elemental
 sex process--until the mighty  plant is
 built up4 ,from the humblest vegetable 
organism up to the  greatest oak the    
process is the same4    ,and it does not
 stop there4 ,the body of man is also   
built up in just this  way1 and he has  
this vegetative mind also within him1   
below the plane of  consciousness1 of   
course4 ,to many this thought of a      
vegetative mind may  be somewhat        
startling4 ,but let us remember that    
every part of our body  has been built  
up from the vegetable cell4 ,the unborn 
child starts with  the coalition of two 
cells4 ,these cells begin to build up   
the new body  for the occupancy of the  
child--that is1 the mind principle in   
the cells  directs the work1 of         
course--drawing upon the body of the    

mother for  nourishment and supplies4   
,the nourishment in the mother's blood1 
which  supplies the material for the    
building up of the child's body1 is     
obtained by the mother eating and       
assimilating the vegetable cells of     
plants1 directly or indirectly4 ,if she 
eats fruit1 nuts1 vegetables1  etc41 she
 obtains the nourishment of the plant   
life directly--if she eats  meat she    
obtains it indirectly1 for the animal   
from which the meat was  taken built up 
the meat from vegetables4 ,there is no  
two ways about  this--all nourishment of
 the animal and human kingdom is        
obtained from  the vegetable kingdom1   
directly or indirectly4    ,and the cell
 action in the child is identical with  
the cell action in the  plant4 ,cells   
constantly reproducing themselves and   
building themselves up  into bodily     
organs1 parts1 etc41 under the direction
 and guidance of the  mind principle4   
,the child grows in this way until the  
hour of birth4 ,it  is born1 and then   

the process is but slightly changed4    
,the child begins  to take nourishment  
either from the mother's milk or from   
the milk of the  cow1 or other forms of 
food4 ,and as it grows larger it        
partakes of many  different varieties of
 food4 ,but always it obtains building  
material from  the cell life of the     
plants4    ,and this great building up  
process is intelligent1 purposeful1 to a
  wonderful degree4 ,man with his       
boasted intellect cannot explain the    
real  thingness of the process4 ,a      
leading scientist who placed the egg of 
a  small lizard under microscopical     
examination and then watched it slowly  
develop has said that it seemed as if   
some hand was tracing the outlines  of  
the tiny vertebrae1 and then building up
 around it4 ,think for a moment  of the 
development of the germ within the egg  
of the humming-bird1 or the  ant1 or the
 gnat1 or the eagle4 ,every second a    
change may be noticed4 ,the  germ cell  
draws to itself nourishment from the    

other part of the egg1 and  then it     
grows and reproduces another cell4 ,then
 both cells divide--then  subdivide     
until there are millions and millions   
and millions of cells4  ,and all the    
while the building up process continues1
 and the bird or  insect assumes shape  
and form1 until at last the work is     
accomplished  and the young bird emerges
 from the egg4    ,and the work thus    
commenced continues until the death of  
the animal4 ,for  there is a constant   
using-up and breaking-down of cell and  
tissue1 which  the organism must        
replace4 ,and so the vegetative mind of 
the plant1 or  insect1 or animal1 or    
man1 is constantly at work building up  
new cells  from the food1 throwing out  
worn-out and used-up material from the  
system4 ,not only this1 but it attends  
to the circulation of the blood in      
order that the materials for the        
building up may be carried to all parts 
of the system4 ,it attends to the       
digestion and assimilation of the       

food--the wonderful work of the organs  
of the body4 ,it attends to the  healing
 of wounds1 the fight against disease1  
the care of the physical  body4 ,and all
 this out of the plane of               
consciousness--in the infant man  the   
animal world1 the vegetable             
kingdom--ever at work1 untiring1        
intelligent1 wonderful4 ,and this plane 
of mind is in man as well as in  the    
plant1 and it does its work without aid 
from the conscious part of  man1        
although man may interfere with it by   
adverse conscious thought1  which seems 
to paralyze its efforts4 ,mental        
,healing is merely the  restoring of    
normal conditions1 so that this part of 
the body may do its  work without the   
hindrance of adverse conscious thought4 
,on this plane of the mind is found all 
of the vital functions and  operations4 
,the work is done out-of-consciousness1 
and the consciousness  is aware of this 
part of the mind only when it makes     
demands upon the  conscious for food1   

etc4 ,on this plane also resides the    
elementary  instinct that tends toward  
reproduction and sexual activity4 ,the  
demand  of this part of the mind is     
always increase and multiply1 and       
according  to the stage of growth of the
 individual is the mandate carried out1 
as  we shall see presently4 ,the        
elementary impulses and desires that we 
find rising into the field of           
consciousness come from this plane of   
the  mind4 ,hunger1 thirst and the      
reproductive desires are its messages to
 the  higher parts of the mind4 ,and    
these messages are natural and free from
  the abuses and prostitution often     
observed attached to them by the        
intellect of man in connection with his 
unrestrained animal impulses4  ,gluttony
 and unnatural lust arise not from the  
primitive demand of this  plane of the  
mind--for the lower animals even are    
free from them to a  great extent--but  
it is reserved for man to so prostitute 
these primitive  natural tendencies1 in 

order to gratify unnatural and          
artificial  appetites1 which serve to   
frustrate nature rather than to aid her4
    ,as ,life advanced in the scale and 
animal forms appeared on the scene new  
planes of mind were unfolded1 in        
accordance to the necessity of the      
living forms4 ,the animal was compelled 
to hunt for his food--to prey upon      
other forms1 and to avoid being preyed  
upon by others4 ,he was compelled  to   
struggle for the unfoldment of latent   
powers of his mind that would  give him 
means to play his part in the scheme of 
life4 ,he was compelled  to do certain  
things in order to live and reproduce   
his kind4 ,and he  demanded not in vain4
 ,for there came to him slowly an       
unfolding knowledge  of the things      
necessary for the requirements of his   
life4 ,we call this  ,instinct4 ,but1   
pray remember1 by ,instinct we do not   
mean the still higher  something that is
 really rudimentary ,intellect that we  
notice in the  higher animals4 ,we are  

speaking now of the unreasoning instinct
 observed  in the lower animals1 and to 
a certain degree in man4 ,this          
,instinctive  plane of mentality causes 
the bird to build its nest before its   
eggs are  laid1 which instructs the     
animal mother how to care for its young 
when  born1 and after birth2 which      
teaches the bee to construct its cell   
and to  store up its honey4 ,these and  
countless other things in animal life1  
and  in the higher form of plant life1  
are manifestations of ,instinct--that   
great plane of the mind4 ,in fact1 the  
greater part of the life of the  animal 
is instinctive although the higher forms
 of animals have developed  something   
like rudimentary ,intellect or ,reason1 
which enables them to  meet new         
conditions where ,intellect alone fails 
them4    ,and man has this plane of mind
 within him1 below consciousness4 ,in   
fact  the lower forms of human life     
manifest but little ,intellect1 and live
  almost altogether according to their  

,instinctive impulses and desires4      
,every man has this ,instinctive mental 
region within him and from it are       
constantly arising impulses and desires 
to perplex and annoy him1 as well  as to
 serve him occasionally4 ,the whole     
secret consists in whether the  man has 
,mastery of his lower self or not4      
,from this plane of the mind arise the  
hereditary impulses coming down  from   
generations of ancestors1 reaching back 
to the cavemen1 and still  further back 
into the animal kingdom4 ,a queer       
storehouse is this4  ,animal            
instincts--passions1 appetites1 desires1
 feelings1 sensations1  emotions1 etc41 
are there4 ,hate1 envy1 jealousy1       
revenge1 the lust of the  animal seeking
 the gratification of his sexual        
impulses1 etc41 etc41 are  there1 and   
are constantly intruding upon our       
attention until we have  asserted our   
mastery4 ,and often the failure to      
assert this mastery comes  from an      
ignorance of the nature of the desire1  

etc4 ,we have been taught  that these   
thoughts were bad without being told    
why1 and we have  feared them and       
thought them the promptings of an impure
 nature1 or a  depraved mind1 etc4 ,this
 is all wrong4 ,these things are not bad
 of  themselves--they came to us        
honestly--they are our heritage from the
  past4 ,they belong to the animal part 
of our nature1 and were necessary to    
the animal in his stage of development4 
,we have the whole menagerie  within us1
 but that does not mean that we should  
turn the beasts loose  upon ourselves or
 others4 ,it was necessary for the      
animal to be fierce1  full of fight1    
passionate1 regardless of the rights of 
others1 etc41 but  we have outgrown that
 stage of development1 and it is ignoble
 for us to  return to it1 or to allow it
 to master us4    ,this lesson is not   
intended as a discourse upon ,ethics or 
morals4 ,we do  not intend going into a 
discussion of the details of ,right and 
,wrong1  for we have touched upon that  

phase of the subject in other works4    
,but we  feel justified in calling your 
attention to the fact that the human    
mind  intuitively recognizes the        
,rightness of the living up to that     
which  comes to us from the highest     
parts of the mind--the highest product  
of  our unfoldment4 ,and it likewise    
intuitively recognizes the ,wrongness of
  the falling back into that which      
belongs to the lower stages of our      
mentality--to the animal part of us1    
that is our heritage from the past  and 
that which has gone before4    ,while we
 may be puzzled about many details of   
morals and ethics and may  not be able  
to explain why we consider certain      
things right or wrong1  we still        
intuitively feel that the highest ,right
 of which we are  capable is the acting 
out of that which is coming to us from  
the highest  pole of our mental being1  
and that the lowest ,wrong consists in  
doing  that which carries us back to the
 life of the lower animals1 in so far as

  mentality is concerned4 ,not because  
there is anything absolutely ,wrong  in 
the mental processes and consequent of  
the animals in themselves--they  are all
 right and perfectly natural in the     
animals--but we intuitively  recognize  
that for us to fall back to the animal  
stage is a going  backward in the scale 
of evolution4 ,we intuitively shrink at 
an  exhibition of brutality and         
animality on the part of a man or woman4
 ,we  may not know just why1 but a      
little reflection will show us that it  
is a  sinking in the evolutionary scale1
 against which the spiritual part of us 
revolts and protests4    ,but this must 
not be construed to mean that the       
advanced soul looks upon  the animal    
world with disgust or horror4 ,on the   
contrary1 there is  nowhere to be found 
a higher respect for animal life and    
being than among  the ,yogi and other   
advanced souls4 ,they delight in        
watching the animals  filling their     
places in life--playing out their parts 

in the divine  scheme of life4 ,their   
animal passions and desires are actions 
viewed  sympathetically and lovingly by 
the advanced soul1 and nothing ,wrong or
  disgusting is seen there4 ,and even   
the coarseness and brutality of  the    
savage races are so regarded by these   
advanced souls4 ,they see  everything as
 natural according to the grade and     
degree of development of  these people4 
,it is only when these advanced souls   
view the degeneracies of civilized  life
 that they feel sorrow and pain4 ,for   
here they see instances of  devolution  
instead of evolution--degeneration      
instead of regeneration  and            
advancement4 ,and not only do they know 
this to be the fact1 but the  degenerate
 specimens of mankind themselves feel   
and know it4 ,compare  the expression of
 the animal or savage going through     
their natural life  actions and         
performances4 ,see how free and natural 
are their expressions1  how utterly     
apart are evidences of wrong doing4     

,they have not as yet  found out the    
fatal secret of ,good and ,evil--they   
have not as yet eaten  the forbidden    
fruit4 ,but1 on the contrary1 look into 
the faces of the  degenerates and fallen
 souls of our civilized life4 ,see the  
furtive  glance and the                 
self-consciousness of ,wrong evident in 
every face4 ,and  this consciousness of 
,wrong bears heavily upon these         
people--it is  heavier than the         
punishments heaped upon them ,that      
nameless something  called conscience   
may be smothered for a while1 but sooner
 or later it  comes to light and demands
 the pound of flesh from its victim4    
,and yet you will say that it seems hard
 to think that the same thing can  be   
,right in one person and ,wrong in      
another4 ,this seems like a hard  saying
 and a dangerous doctrine1 but it is the
 ,truth4 ,and man  instinctively        
recognizes it4 ,he does not expect the  
same sense of moral  responsibility in a
 young child1 or in a savage1 that he   

does in a  mature1 developed1 civilized 
man4 ,he may restrain the child and the 
savage1 for self-protection and the     
welfare of all1 but he realizes the     
distinction1 or at least should do so4  
,and not only is this true1 but as  man 
advances in the scale he casts off many 
ideas of ,wrong that he  once held1     
having outgrown the old ideas and having
 grown into new  conceptions4 ,and the  
tendency is always upward and onward4   
,the tendency  is constantly from ,force
 and ,restraint toward ,love and        
,freedom4 ,the ideal  condition would be
 one in which there were no laws and no 
necessity for  them--a condition in     
which men had ceased to do wrong because
 they had  outgrown the desire rather   
than from fear or restraint or force4   
,and  while this condition as yet seems 
afar off1 there is constantly going on  
an unfoldment of higher planes and      
faculties of the mind1 which when once  
fully manifest in the race will work a  
complete revolution in ethics and  laws 

and government--and for the better1 of  
course4 ,in the meantime  ,mankind moves
 along1 doing the best it can1 making a 
steady though slow  progress4    ,there 
is another plane of the mind which is   
often called the ,instinct1  but which  
is but a part of the plane of the       
,intellect1 although its  operations are
 largely below the field of             
consciousness4 ,we allude to  what may  
be called the ,habit ,mind1 in order to 
distinguish it from the  ,instinctive   
,plane4 ,the difference is this3 ,the   
,instinctive plane of mind  is made up  
of the ordinary operations of the mind  
below the plane of the  ,intellect1 and 
yet above the plane of the ,vegetative  
mind--and also of  the acquired         
experiences of the race1 which have been
 transmitted by  heredity1 etc4 ,but the
 ,habit ,mind contains only that which  
has been  placed there by the person    
himself and which he has acquired by    
experience1 habit1 and observation1     
repeated so often until the mind  knows 

it so well that it is carried below the 
field of consciousness and  becomes     
second nature1 and akin to ,instinct4   
,the text books upon psychology are     
filled with illustrations and examples  
of the habit phase or plane of the      
mental operations1 and we do not think  
it necessary to repeat instances of the 
same kind here4 ,everyone is  familiar  
with the fact that tasks which at first 
are learned only by  considerable work  
and time soon become fixed in some part 
of the mind  until their repetition     
calls for little or no exercise of      
conscious  mental operation4 ,in fact1  
some writers have claimed that no one   
really  learns how to perform a task    
until he can perform it almost          
automatically4 ,the pupil who in the    
early stages of piano playing finds  it 
most difficult to control and manage his
 fingers1 after a time is able  to      
forget all about his fingering and      
devote his entire attention to the      
pages of his music1 and after this he is

 able to apparently let his  fingers    
play the entire piece of music by       
themselves without a thought on  his    
part4 ,the best performers have told us 
that in the moments of their  highest   
efforts they are aware that the         
out-of-conscious portion of their  mind 
is doing the work for them1 and they are
 practically standing aside  and        
witnessing the work being done4 ,so true
 is this that in some cases it  is      
related that if the performer's         
conscious mind attempts to take up the  
work the quality is impaired and the    
musician and the audience notice the    
difference4    ,the same thing is true  
in the case of the woman learning to    
operate the  sewing machine4 ,it is     
quite difficult at first1 but gradually 
it grows to  run itself4 ,those who have
 mastered the typewriter have had the   
same  experience4 ,at first each letter 
had to be picked out with care and      
effort4 ,after a gradual improvement the
 operator is enabled to devote her      

entire attention to the copy and let the
 fingers pick out the keys for          
themselves4 ,many operators learn rapid 
typewriting by so training the  habit   
mind that it picks out the letter-keys  
by reason of their position1  the       
letters being covered over in order to  
force the mind to adapt itself  to the  
new requirements4 ,a similar state of   
affairs exists wherever men  or women   
have to use tools of any kind4 ,the tool
 soon is recognized by  the mind and    
used as if it were a part of the body1  
and no more conscious  thought is       
devoted to the manipulation than we     
devote to the operation of  walking1    
which1 by the way1 is learned by the    
child only by the  expenditure of time  
and labor4 ,it is astonishing how many  
things we do  automatically in this way4
 ,writers have called our attention to  
the  fact that the average man cannot   
consciously inform you how he puts on   
his coat in the morning--which arm goes 
in first1 how the coat is held1  etc4   

,but the habit mind knows--knows very   
well4 ,let the student stand up  and put
 on his coat in the regular way1        
following the leadings of the  habit    
mind4 ,then1 after removing it1 let him 
attempt to put it on by  inserting the  
other arm first1 for instance4 ,he will 
be surprised to find  out how awkward it
 will be for him1 and how completely he 
has been  depending upon the habit mind4
 ,and tomorrow morning let him find out 
which shoe the habit mind has been      
putting on him first and then try to    
reverse the order and notice how        
flurried and disturbed the habit mind   
will become1 and how frantically it will
 signal to the conscious mind3          
,something wrong up there6 ,or try to   
button on your collar1 reversing  the   
order in which the tabs are placed over 
the button--right before  left1 or left 
before right1 as the case may be1 and   
notice the  involuntary protest4 ,or1   
try to reverse the customary habit in   
walking  and attempt to swing your right

 arm with the movement of your right    
leg1  and so on1 and you will find it   
will require the exercise of great will 
power4 ,or1 try to change hands and use 
your knife and fork4 ,but we must  stop 
giving examples and illustrations4      
,their number is countless4    ,not only
 does the habit mind attend to physical 
actions1 etc41 but it  also takes a hand
 in our mental operations4 ,we soon     
acquire the habit of  ceasing to        
consciously consider certain things1 and
 the habit mind takes  the matter for   
granted1 and thereafter we will think   
automatically on  those particular      
questions1 unless we are shaken out of  
the habit by a  rude jolt from the mind 
of someone else1 or from the            
presentation of some  conflicting idea  
occasioned by our own experience or     
reasoning processes4  ,and the habit    
mind hates to be disturbed and compelled
 to revise its  ideas4 ,it fights       
against it1 and rebels1 and the result  
is that many of  us are slaves to old   

outgrown ideas that we realize are false
 and untrue1  but which we find that we 
cannot exactly get rid of4 ,in our      
future  lessons we will give methods to 
get rid of these old outgrown ideas4    
,there are other planes of mind which   
have to do with the phenomena known  as 
psychic1 by which is meant the phases of
 psychic phenomena known as             
clairvoyance1 psychometry1 telepathy1   
etc41 but we shall not consider  them in
 this lesson1 for they belong to another
 part of the general  subject4 ,we have 
spoken of them in a general way in our  
,fourteen ,lessons  in ,yogi            
,philosophy1 etc4    ,and now we come to
 the plane of mind known to us as       
,intellect or the  ,reasoning           
,faculties4 ,webster defines the word   
,intellect as follows3 ,the  part or    
faculty of the human soul by which it   
knows1 as distinguished  from the power 
to feel and to will2 the thinking       
faculty2 the  understanding4 ,the same  
authority defines the word ,reason as   

follows3  ,the faculty or capacity of   
the human mind by which it is           
distinguished  from the intelligence of 
the inferior animals4 ,we shall not     
attempt to  go into a consideration of  
the conscious ,intellect1 for to do so  
we  would be compelled to take up the   
space of the remaining lessons of the   
course1 and besides1 the student may    
find extended information on this       
subject in any of the text books on     
psychology4 ,instead we will consider   
other faculties and planes of mind which
 the said text books pass by  rapidly1  
or perhaps deny4 ,and one of these      
planes is that of ,unconscious          
,reasoning1 or ,intellect4 ,to many this
 term will seem paradoxical1 but        
students of the unconscious will        
understand just what is meant4          
,reasoning is not necessarily conscious 
in its operations1 in fact1 a  greater  
part of the reasoning processes are     
performed below or above the  conscious 
field4 ,in our last lesson we have given

 a number of examples  proving this     
fact1 but a few more remarks may not be 
out of place1 nor  without interest to  
the student4    ,in our last lesson you 
will see many instances stated in which 
the  sub-conscious field of the         
,intellect worked out problems1 and then
 after  a time handed to the conscious  
reason the solution of the matter4 ,this
  has occurred to many of us1 if not    
indeed to all of us4 ,who has not       
endeavored to solve a problem or        
question of some sort and after giving  
it up has had it suddenly answered and  
flashed into consciousness when  least  
expected4 ,the experience is common to  
the race4 ,while the majority  of us    
have noticed these things1 we have      
regarded them as exceptional and  out of
 the general rule4 ,not so1 however1    
with students of the mental  planes4    
,the latter have recognized these planes
 of reason1 and have  availed themselves
 of their knowledge by setting these    
unconscious  faculties to work for them4

 ,in our next lesson we will give       
directions to  our students regarding   
this accomplishment1 which may prove of 
the  greatest importance to those who   
will take the trouble to practice the   
directions given4 ,it is a plan that is 
known to the majority of men who  have  
done things in the world1 the majority  
of them1 however1 having  discovered the
 plan for themselves as the result of a 
need or demand upon  the inner powers of
 mind4    ,the plane of mind immediately
 above that of ,intellect is that known 
as  ,intuition4 ,intuition is defined by
 ,webster as follows3 ,direct           
apprehension or cognition2 immediate    
knowledge1 as in perception or          
consciousness1 involving no reasoning   
process2 quick or ready insight or      
apprehension4 ,it is difficult to       
explain just what is meant by           
,intuition1 except to those who have    
experienced it--and these people do  not
 need the explanation4 ,intuition is    
just as real a mental faculty as  is    

,intellect--or1 to be more exact1 is    
just as much a collection of  mental    
faculties4 ,intuition is above the field
 of consciousness1 and its  messages are
 passed downward1 though its processes  
are hidden4 ,the race  is gradually     
unfolding into the plane of ,intuition1 
and the race will  some day pass into   
full consciousness on that plane4 ,in   
the meantime it  gets but flashes and   
glimpses from the hidden region4 ,many  
of the best  things we have come from   
that region4 ,art1 music1 the love of   
the  beautiful and good poetry1 the     
higher form of love1 spiritual insight  
to  a certain degree1 intuitive         
perception of truth1 etc41 etc41 come   
from  this region4 ,these things are not
 reasoned out by the intellect1 but seem
  to spring full born from some unknown 
region of the mind4    ,in this         
wonderful region dwells ,genius4 ,many1 
if not all of the great  writers1 poets1
 musicians1 artists and other examples  
of genius have felt  that their power   

came to them from some higher source4   
,many have thought  that it emanated    
from some being kindly to them1 who     
would inspire them  with power and      
wisdom4 ,some transcendent power seemed 
to have been called  into operation1 and
 the worker would feel that his product 
or creation  was not his handiwork1 but 
that of some outside intelligence4 ,the 
,greeks  recognized this something in   
man1 and called it man's ,daemon4       
,plutarch  in his discourse on the      
daemon that guided ,socrates speaks of  
the vision  of ,timarchus1 who1 in the  
case of ,trophonius1 saw spirits which  
were  partly attached to human bodies1  
and partly over and above them1 shining 
luminously over their heads4 ,he was    
informed by the oracle that the part  of
 the spirit which was immersed in the   
body was called the soul1 but  that the 
outer and unimmersed portion was called 
the daemon4 ,the oracle  also informed  
him that every man had his daemon1 whom 
he is bound to  obey2 those who         

implicitly follow that guidance are the 
prophetic souls1  the favorites of the  
gods4 ,goethe also spoke of the daemon  
as a power  higher than the will1 and   
which inspired certain natures with     
miraculous  energy4    ,we may smile at 
these conceptions1 but they are really  
very close to the  truth4 ,the higher   
regions of the mind1 while belonging to 
the individual1  and a part of himself1 
are so far above his ordinary           
consciousness that  to all intents and  
purposes messages from them are as      
orders from another  and higher soul4   
,but still the voice is that of the ,i1 
speaking through  its sheaths as best it
 is able4    ,this power belongs to     
every one of us1 although it manifests  
only in the  degree that we are able to 
respond to it4 ,it grows by faith and   
confidence1 and closes itself up1 and   
withdraws into its recesses when  we    
doubt it and would question its veracity
 and reality4 ,what we call  originality
 comes from this region4 ,the ,intuitive

 faculties pass on to  the conscious    
mind some perception of truth higher    
than the ,intellect has  been able to   
work out for itself1 and lo6 it is      
called the work of  genius4    ,the     
advanced occultist knows that in the    
higher regions of the mind are  locked  
up intuitive perceptions of all truth1  
and that he who can gain  access to     
these regions will know everything      
intuitively1 and as a matter  of clear  
sight1 without reasoning or explanation4
 ,the race has not as yet  reached the  
heights of ,intuition--it is just       
beginning to climb the  foothills4 ,but 
it is moving in the right direction4 ,it
 will be well for  us if we will open   
ourselves to the higher inner guidance1 
and be willing  to be led by the        
,spirit4 ,this is a far different thing 
from being led  by outside intelligence1
 which may1 or may not1 be qualified to 
lead4 ,but  the ,spirit within each of  
us has our interests at heart and is    
desirous  of our best good1 and is not  

only ready but willing to take us by the
  hand and lead us on4 ,the ,higher     
,self is doing the best it can for our  
development and welfare1 but is hampered
 by the confining sheaths4 ,and  alas1  
many of us glory in these sheaths and   
consider them the highest  part of      
ourselves4 ,do not be afraid to let the 
light of the ,spirit pierce  through    
these confining sheaths and dissolve    
them4 ,the ,intuition1  however1 is not 
the ,spirit1 but is one of its channels 
of communication  to us4 ,there are     
other and still higher planes of mind1  
but the ,intuition  is the one next in  
the line of unfoldment1 and we should   
open ourselves  to its influence and    
welcome its unfoldment4    ,above the   
plane of ,intuition is that of the      
,cosmic ,knowing1 upon which we  will   
find the consciousness of the ,oneness  
of ,all4 ,we have spoken of this  plane 
in our lesson on the ,unfoldment of     
,consciousness4 ,when one is able  to   
conscious on this plane--this exalted   

plane of mind--he is able to  see fully1
 plainly and completely that there is   
,one ,great ,life underlying  all the   
countless forms and shapes of           
manifestation4 ,he is able to see  that 
separateness is only the working fiction
 of the ,universe4 ,he is  able to see  
that each ,ego is but a ,centre of      
,consciousness in the great  ,ocean of  
,life--all in pursuance of the ,divine  
,plan1 and that he is moving  forward   
toward higher and higher planes of      
manifestation1 power and  individuality1
 in order to take a greater and grander 
part in the  ,universal work and plans4 
,the ,cosmic ,knowing in its fulness has
 come to but few of the race1 but  many 
have had glimpses1 more or less clear1  
of its transcendent wonder1  and others 
are on the borderland of this plane4    
,the race is unfolding  gradually1      
slowly but surely1 and those who have   
had this wonderful  experience are      
preparing others for a like experience4 
,the seed is being  sown1 and the       

harvest will come later4 ,this and other
 phases of the  higher forms of         
consciousness are before the race4 ,the 
individuals who  read this lesson are   
perhaps nearer to it than they think2   
their interest  in the lessons is an    
indication of that hunger of the soul   
which is a  prophecy of the satisfaction
 of the cry for spiritual bread4 ,the   
,law of  ,life heeds these cries for aid
 and nourishment and responds           
accordingly1  but along the lines of the
 highest wisdom and according to the    
real  requirements of the individual4   
,let us close this lesson with a        
quotation from ,light on the ,path1     
which  bears directly upon the          
concluding thought4 ,read it carefully  
and let it  sink down deep into your    
inner consciousness1 and you will feel  
the  thrill of joy that comes to him who
 is nearing the goal4    ,look for the  
flower to bloom in the silence that     
follows the storm2 not  till then4      
,it shall grow1 it will shoot up1 it    

will make branches and leaves1 and  form
 buds while the storm lasts4 ,but not   
until the entire personality of  the man
 is dissolved and melted--not until it  
is held by the divine  fragment which   
has created it1 as a mere subject for   
grave experiment and  experience--not   
until the whole nature has yielded and  
become subject  unto its higher self1   
can the bloom open4 ,then will come a   
calm such as  comes in a tropical       
country after the heavy rain1 when      
nature works so  swiftly that one may   
see her action4 ,such a calm will come  
to the  harassed spirit4 ,and in the    
deep silence the mysterious event will  
occur  which will prove that the way has
 been found4 ,call it by whatever name  
you will4 ,it is a voice that speaks    
where there is none to speak1 it is a   
messenger that comes--a messenger       
without form or substance--or it is the 
flower of the soul that has opened4 ,it 
cannot be described by any  metaphor4   
,but it can be felt after1 looked for1  

and desired1 even among  the raging of  
the storm4 ,the silence may last a      
moment of time1 or it may  last a       
thousand years4 ,but it will end4 ,yet  
you will carry its strength  with you4  
,again and again the battle must be     
fought and won4 ,it is only  for an     
interval that nature can be still4      
99       99       99       99       99  
,the concluding three lessons of this   
series will be devoted to a  practical  
course of instruction in the development
 of the hidden planes  of the mind1 or  
rather1 in the development of the power 
of the individual  to master the same   
and make use of them in his life4 ,he   
will be taught to  master the lower     
principles1 not only in the surmounting 
of them1 but in  the transmitting of the
 elemental forces toward his higher     
ends4 ,power  may be obtained from this 
part of the mind1 under the direction of
 the  ,will4 ,and the student will be   
told how to set the unconscious         
,intellect  to work for him4 ,and he    

will be told how to develop and train   
the ,will4  ,we have now passed the line
 between the theoretical and the        
practical  phases of the subject1 and   
from now on it will be a case of train1 
develop1 cultivate and apply4 ,knowing  
what lies back of it all1 the  student  
is now prepared to receive the          
instructions which he might have        
misused before4 ,peace be with thee all4
      ,,mantram 7,,affirmation74    ,i  
,,am ,,the ,,master ,,of ,,my ,,soul4   
,,the ,,tenth ,,lesson4                 
,,sub-,,consciousing4      ,in the      
,ninth ,lesson we called your attention 
to the fact that ,reasoning  was not    
necessarily conscious in its operations1
 and that1 in fact1 a  large part of the
 rational processes of the mind are     
performed below or  above the field of  
consciousness4 ,and in the ,eighth      
,lesson we gave you a  number of        
examples illustrating this fact4 ,we    
also gave you a number of  cases in     
which the sub-conscious field of the    

,intellect worked out  problems1 and    
then after a time passed on to the      
conscious field of the  ,intellect the  
solution of the matter4 ,in this lesson 
we purpose  instructing you in the      
methods by which this part of the       
,intellect may be  set to work for you4 
,many have stumbled upon bits of this   
truth for  themselves1 and1 in fact1 the
 majority of successful men and men who 
have  attained eminence in any walk of  
life have made more or less use of this 
truth1 although they seldom understand  
the reason of it4    ,very few ,western 
writers have recognized the work of this
 plane of the  mind4 ,they have given us
 full and ingenious theories and        
examples of the  workings of the        
,instinctive ,mind1 and in some cases   
they have touched  upon the workings and
 operations of the ,intuitional planes1 
but in nearly  every case they have     
treated the ,intellect as something     
entirely confined  to the ,conscious    
plane of mentation4 ,in this they have  

missed some of the  most interesting and
 valuable manifestations of             
sub-conscious mentation4    ,in this    
lesson we will take up this particular  
phase of mentation1 and  trust to be    
able to point out the way to use it to  
the best advantage1  giving some simple 
instructions that have been given by the
 ,hindu  teachers to their students for 
centuries past1 such instructions of    
course1 being modified by us to conform 
to the requirements and  necessities of 
the ,western student of today4    ,we   
have taken the liberty of bestowing a   
new title upon this phase of            
mentation--we have thought it well to   
call it ,sub-consciousing4 ,the  word   
,sub1 of course means under2 below2 and 
the word ,consciousing  is a favorite   
term employed by ,prof4 ,elmer ,gates1  
and means receiving  impressions from   
the mind4 ,in a general way1            
,sub-consciousing1 as used  in this     
lesson1 may be understood to mean using 
the subconscious mind1  under orders of 

the conscious mind4    ,by referring to 
our ,eighth ,lesson1 we see mention made
 of the case of the  man who indulged in
 unconscious rumination1 which happened 
to him when  he read books presenting   
new points of view essentially opposed  
to his  previous opinion4 ,you will note
 that after days1 weeks1 or months1 he  
found that to his great astonishment the
 old opinions were entirely  rearranged1
 and new ones lodged there4    ,on the  
same page you will see mentioned the    
case of ,sir ,william ,hamilton1  who   
discovered an important law of          
mathematics while walking with his      
wife4 ,in this case he had been         
previously thinking of the missing link 
in  his chain of reasoning1 and the     
problem was worked out for him by the   
sub-conscious plane of his ,intellect4  
,on the same page1 and the one          
following1 is found the case of ,dr4    
,thompson1 who gives an interesting     
account of the workings of this part  of
 his mind1 which caused him at times to 

experience a feeling of the  uselessness
 of all voluntary effort1 coupled with a
 feeling that the  matter was working   
itself clear in his mind4 ,he tells us  
that at times he  seemed to be merely a 
passive instrument in the hands of some 
person  other than himself1 who         
compelled him to wait until the work was
  performed for him by some hidden      
region of the mind4 ,when the           
subconscious part of the mind had       
completed its work1 it would flash the  
message to his conscious mind1 and he   
would begin to write4    ,on page #agh  
mention is also made of the great       
,french chemist ,berthelot1  who relates
 that some of his best conceptions have 
flashed upon him as  from the clear sky4
 ,in fact1 the ,eighth ,lesson is       
largely made up of  examples of this    
kind1 and we ask the student to re-read 
the same1 in  order to refresh his mind 
with the truth of the workings of the   
sub-conscious mentality4    ,but you    
will notice in nearly all the cases     

mentioned1 that those who  related      
instances of the help of the            
sub-conscious mind had merely  stumbled 
upon the fact that there was a part of  
the mind below  consciousness that could
 and would work out problems for one1 if
 it could  somehow be set in operation4 
,and these people trusted to luck to    
start  that part of the mind in         
operation4 ,or rather1 they would       
saturate  their conscious mind with a   
mass of material1 like stuffing the     
stomach  with food1 and then bid the    
subconscious mind assort1 separate1     
arrange  and digest the mental food1    
just as does the stomach and digestive  
apparatus digest the natural            
food--outside of the realm of           
consciousness  or volition4 ,in none of 
the cases mentioned was the subconscious
  mind directed specially to perform its
 wonderful work4 ,it was simply  hoped  
that it might digest the mental material
 with which it had been  stuffed--in    
pure self defense4 ,but there is a much 

better way1 and we  intend to tell you  
about it4 ,the ,hindu ,yogis1 or rather 
those who  instruct their pupils in     
,raja ,yoga1 give their students        
directions  whereby they may direct     
their sub-conscious minds to perform    
mental  tasks for them1 just as one may 
direct another to perform a task4 ,they 
teach them the methods whereby1 after   
having accumulated the necessary        
materials1 they may bid the             
sub-conscious mentality to sort it out1 
rearrange1 analyze1 and build up from it
 some bit of desired knowledge4  ,more  
than this1 they instruct their pupils to
 direct and order the  sub-conscious    
mentality to search out and report to   
them certain  information to be found   
only within the mind itself--some       
question of  philosophy or metaphysics4 
,and when such art has been acquired1   
the  student or ,yogi rests assured that
 the desired result will be forthcoming 
in due time1 and consequently dismisses 
the matter from his conscious  mind1 and

 busies himself with other matters1     
knowing that day and night1             
incessantly1 the sub-consciousing       
process is going on1 and that the       
sub-conscious mind is actively at work  
collecting the information1 or  working 
out the problem4    ,you will see at    
once the great superiority of this      
method over the old  hit-or-miss1       
hope-it-will-work plan pursued by those 
who have  stumbled upon bits of the     
truth4    ,the ,yogi teacher begins by  
impressing upon his students the fact   
that the  mind is capable of extending  
outward toward an object1 material or   
mental1 and by examining it by methods  
inherent in itself1 extracting          
knowledge regarding the object named4   
,this is not a startling truth1  because
 it is so common1 everyone employing it 
more or less every day4  ,but the       
process by which the knowledge is       
extracted is most wonderful1  and really
 is performed below the plane of        
consciousness1 the work of the          

conscious mind being chiefly concerned  
in holding the ,attention upon  the     
object4 ,we have spoken of the          
importance of ,attention in previous    
lessons1 which it will be well for you  
to re-read1 at this time4    ,when the  
student is fully impressed with the     
details of the process of  ,attention1  
and the subsequent unfoldment of        
knowledge1 the ,yogi proceeds  to inform
 him that there are other means of      
obtaining knowledge about an  object1 by
 the employment of which the ,attention 
may be firmly directed  toward the      
object and then afterwards held there   
unconsciously--that  is1 a portion of   
the ,attention1 or a sub-conscious phase
 of mentation1  which will hold the     
sub-conscious mind firmly upon the work 
until  accomplished1 leaving the        
conscious ,attention and mentality free 
to  employ itself with other things4    
,the ,yogis teach the students that this
 new form of ,attention is far more     
intense and powerful than is the        

conscious ,attention1 for it cannot be  
disturbed or shaken1 or distracted from 
its object1 and that it will work  away 
at its task for days1 months1 years1 or 
a lifetime if necessary1  according to  
the difficulty of the task1 and in fact 
carries its work  over from one life to 
another1 unless recalled by the ,will4  
,they teach  the student that in        
everyone's life there is going on a     
greater or less  degree of this         
sub-conscious work1 carried on in       
obedience to a strong  desire for       
knowledge manifested in some former     
life1 and bearing fruit  only in the    
present existence4 ,many important      
discoveries have been made  in obedience
 to this law4 ,but it is not of this    
phase of the matter that  we wish to    
speak in this lesson4    ,the ,yogi     
theory is that the sub-conscious        
intellectual faculty may be set  to work
 under the direction of orders given by 
the ,will4 ,all of you know  how the    
sub-conscious mentality will take up an 

order of the ,will1 or a  strong wish1  
that the person be awakened at a certain
 hour in order to  catch a train4 ,or1  
in the same way how the remembrance of a
 certain  engagement at1 say1 four      
o'clock1 will flash into the mind when  
the hands  of the clock approach the    
stated hour4 ,nearly every one can      
recall  instances of this sort in his   
own experience4    ,but the ,yogis go   
much further than this4 ,they claim that
 any and all  faculties of the mind may 
be set going1 or working on any problem1
 if  ordered thereto by the ,will4 ,in  
fact1 the ,yogis1 and their advanced    
students have mastered this art to such 
a surprising extent that they  find it  
unnecessary to do the drudgery of       
thinking in the conscious  field1 and   
prefer to relegate such mental work to  
the sub-conscious1  reserving their     
conscious work for the consideration of 
digested  information and thought       
presented to them by the sub-conscious  
mind4    ,their directions to their     

students cover a great deal of ground1  
and  extend over a long period of time1 
and many of the directions are quite    
complicated and full of detail4 ,but we 
think that we can give our  students an 
abbreviated and condensed idea in a few 
pages of the lesson4  ,and the remaining
 lessons of the course will also throw  
additional light  on the subject of     
sub-conscious mental action1 in         
connection with  other subjects4    ,the
 ,yogi takes the student when the latter
 is much bothered by a  consideration of
 some knotty and perplexing             
philosophical subject4 ,he  bids the    
student relax every muscle1--take the   
tension from every  nerve--throw aside  
all mental strain1 and then wait a few  
moments4 ,then  the student is          
instructed to grasp the subject which he
 has had before  his mind firmly and    
fixedly before his mental vision1 by    
means of  concentration4 ,then he is    
instructed to pass it on to the         
sub-conscious  mentality by an effort of

 the ,will1 which effort is aided by    
forming a  mental picture of the subject
 as a material substance1 or bundle of  
thought1 which is being bodily lifted up
 and dropped down a mental  hatch-way1  
or trap-door1 in which it sinks from    
sight4 ,the student is  then instructed 
to say to the sub-conscious mentality3  
,i wish this  subject thoroughly        
analyzed1 arranged1 classified 7and     
whatever else is  desired7 and then the 
results handed back to me4 ,attend to   
this4    ,the student is taught to speak
 to the sub-conscious mentality just as 
if  it were a separate entity of being1 
which had been employed to do the  work4
 ,he is also taught that confident      
expectation is an important part  of the
 process1 and that the degree of success
 depends upon the degree of  this       
confident expectation4    ,in obstinate 
cases1 the student is taught to use the 
,imagination freely1  until he is able  
to make a mental image or picture of the
 sub-conscious  mind doing what is      

required of it4 ,this process clears    
away a mental  path for the feet of the 
sub-conscious mind1 which it will choose
  thereafter1 as it prefers to follow   
the line of least resistance4    ,of    
course much depends upon                
practice--practice makes perfect1 you   
know1  in everything else1 and          
sub-consciousing is no exception to the 
rule4    ,the student gradually acquires
 a proficiency in the art of            
sub-consciousing1 and thereafter devotes
 his time to acquiring new facts  for   
mental digestion1 rather than bestowing 
it upon the mechanical act of  thinking4
    ,but a very important point to be   
remembered is that the ,will-power back 
of the transferred thought-material1    
which ,will-power is the cause of the   
subconscious action1 depends very       
greatly upon the attention and interest 
given to the acquired material4 ,this   
mass of thought-material which is to  be
 digested1 and threshed out by the      
sub-conscious mind1 must be well        

saturated with interest and attention1  
in order to obtain the best  results4   
,in fact interest and attention are such
 important aids to the  ,will1 that any 
consideration of the development and    
acquirement of  ,will-power is          
practically a development and           
acquirement of attention and  interest4 
,the student is referred to previous    
lessons in this course in  which the    
importance of interest and attention is 
explained and  described4    ,in        
acquiring the mass of thought-material  
which is to be passed on to the         
sub-conscious digestion1 one must       
concentrate a great degree of interest  
and attention upon each item of         
thought-material gathered up4 ,the      
gathering of this thought-material is a 
matter of the greatest  importance1 and 
must not be lightly passed by4 ,one     
cannot hastily gather  together all     
sorts of thought-material1 and then     
expect the subconscious  mind to do its 
work properly--it will not1 in fact1 and

 the student  proceeding upon any such  
erroneous supposition is doomed to      
disappointment4    ,the proper way to   
proceed1 is to take up each bit of      
thought-material in  turn1 and examine  
it with the greatest possible interest1 
and  consequently the greatest          
attention1 and then after having fairly 
saturated it with this interested       
attention1 place it with the pile of    
material which1 after a while1 is to be 
passed on to the sub-conscious          
mentality4 ,then take up the next bit of
 material1 and after giving it  similar 
treatment1 pass it along to the pile    
also4 ,then after a while  when you have
 gathered up the main facts of the case1
 proceed to consider  the mass as a     
whole1 with interest and attention1     
giving it as it were a  general         
treatment4 ,then drop it down the       
trap-door into the  sub-conscious mind1 
with a strong command1 ,attend to this  
thought-material1 coupled with a strong 
expectant belief that your  order will  

be obeyed4    ,the idea underlying this 
treatment of the thought-material with  
interest  and attention is that by so   
doing a strong ,mental ,image is        
created1  which may be easily handled by
 the sub-conscious mind4 ,remember that 
you  are passing on thoughts for the    
sub-consciousness to act upon1 and that 
the more tangible and real these        
thoughts are1 the better can they be    
handled4 ,therefore any plan that will  
build these thoughts up into real       
things is the plan to pursue4 ,and      
attention and interest produce just     
this result4    ,if we may be pardoned  
for using a homely and commonplace      
illustration we  would say that the idea
 may be grasped by the illustration of  
boiling an  egg1 whereby the fluid white
 and yolk becomes solid and real4 ,also 
the use of a shaving brush by a man1 by 
which the thin lather is  gradually     
worked up into a rich1 thick1 creamy    
mass1 is an illustration4  ,again1 the  
churning of butter is a favorite        

illustration of the ,hindus1  who thus  
call the attention of their students to 
the fact that  thought-material if      
worked upon with attention and interest 
become  thought-forms that may be       
handled by the mind just as the hands   
handle  a material object4 ,we ask you  
to think of these illustrations1 for    
when  you once grasp the idea that we   
wish to convey to you1 you will have the
  secret of great thinking powers within
 your grasp4    ,and this power of      
sub-consciousing is not confined alone  
to the  consideration of philosophical  
questions4 ,on the contrary it is       
applicable to every field of human      
thought1 and may be properly employed   
in any and all of them4 ,it is useful in
 solving the problems of every-day  life
 and work1 as well as to the higher     
flights of the human mind4 ,and we  wish
 every one of our students to realize   
that in this simple lesson we  are      
giving them the key to a great mental   
power4    ,to realize just what we are  

offering to you1 we would remind you of 
the  old fairy tales of all races1 in   
which there is to be found one or more  
tales telling of some poor cobbler1 or  
tailor1 or carpenter1 as the case  may  
be1 who had by his good deeds1 gained   
favor with the brownies or  good        
fairies1 who would come each night when 
the man and his family were  asleep1 and
 proceed to complete the work that the  
artisan had laid out  for the morrow4   
,the pieces of leather would be made    
into shoes2 the cloth  would be sewed   
into garments2 the wood would be joined1
 and nailed  together into boxes1       
chairs1 benches and what not4 ,but in   
each case the  rough materials were     
prepared by the artisan himself during  
the day4    ,well1 that is just what we 
are trying to introduce to you4 ,a clan 
of  mental brownies1 loving and kindly  
disposed toward you1 who are anxious    
and willing to help you in your work4   
,all you have to do is to give  them the
 proper materials1 and tell then what   

you want done1 and they  will do the    
rest4 ,but these mental brownies are a  
part of your own  mentality1 remember1  
and no alien and foreign entities1 as   
some have  imagined4    ,a number of    
people who have accidentally discovered 
this power of the  sub-conscious mind to
 work out problems1 and to render other 
valuable  service to its owner1 have    
been led to suppose that the aid really 
came  from some other entity or         
intelligence4 ,some have thought that   
the  messages came from friends in the  
spirit land1 and others have believed   
that some high intelligence--,god or his
 angels--was working in their  behalf4  
,without discussing spirit              
communication1 or ,divine messages1 in  
both of which we believe 7with certain  
provisional reservations7 we feel       
justified in saying that the majority of
 cases of this kind may be  referred to 
the sub-conscious workings of one's own 
mentality4    ,each of us has a friend  
in our own mind--a score of them in     

fact1 who  delight in performing        
services for us1 if we will but allow   
them to do  so4 ,not only have we a     
,higher ,self to whom we may turn for   
comfort and  aid in times of deep       
distress and necessity1 but we have     
these invisible  mental workers on the  
sub-conscious plane1 who are very       
willing and glad  to perform much of our
 mental work for us1 if we will but give
 them the  material in proper shape4    
,it is very difficult to impart specific
 directions for obtaining  these        
results1 as each case must depend to a  
great extent upon the  peculiar         
circumstances surrounding it4 ,but we   
may say that the main thing  needed is  
to lick into shape the material1 and    
then pass it on to the  sub-conscious   
mind in the manner spoken of a few      
moments ago4 ,let us run  over a few    
cases wherein this principle may be     
applied4    ,let us suppose that you are
 confronted with a problem consisting of
 an  uncertainty as to which of two or  

more courses to adopt in some affair of 
life4 ,each course seems to have        
advantages and disadvantages1 and you   
seem unable to pass upon the matter     
clearly and intelligently4 ,the more    
you try the more perplexed and worried  
do you become4 ,your mind seems to  tire
 of the matter1 and manifests a state   
which may be called mental  nausea4     
,this state will be apparent to any one 
who has had much  thinking to do4 ,the  
average person1 however1 persists in    
going over  the matter1 notwithstanding 
the tired condition of the mind1 and its
  evident distaste for a further        
consideration of the subject4 ,they will
  keep on forcing it back to the mind   
for consideration1 and even at night    
time will keep thrashing away at the    
subject4 ,now this course is absurd4    
,the mind recognizes that the work      
should be done by another part of       
itself--its digestive region1 in        
fact--and naturally rebels at the       
finishing-up machinery being employed in

 work unsuited for it4    ,according to 
the ,sub-consciousing plan1 the best    
thing for the man to do  would be for   
him first to calm and quiet his mind4   
,then he should arrange  the main       
features of the problem1 together with  
the minor details in  their proper      
places4 ,then he should pass them slowly
 before him in  review1 giving a strong 
interest and attention to each fact and 
detail1  as it passes before him1 but   
without the slightest attempt to form a 
decision1 or come to a conclusion4      
,then1 having given the matter an       
interested and attentive review1 let him
 ,will that it pass on to his           
sub-conscious mind1 forming the mental  
image of dropping it through the        
trap-door1 and at the same time giving  
the command of the ,will1 ,attend  to   
this for me6    ,then dismiss the matter
 from your conscious mind1 by an effort 
of command  of the ,will4 ,if you find  
it difficult to do this1 you may soon   
acquire  the mastery by a frequent      

assertion1 ,i have dismissed this matter
 from  my conscious mind1 and my        
sub-conscious mind will attend to it for
 me4  ,then1 endeavor to create a mental
 feeling of perfect trust and confidence
  in the matter1 and avoid all worry or 
anxiety about it4 ,this may be  somewhat
 difficult at the first trial1 but will 
become a natural feeling  after you have
 gained the confidence arising from     
successful results in  several cases4   
,the matter is one of practice1 and1    
like anything else  that is new1 must be
 acquired by perseverance and patience4 
,it is well  worth the time and trouble1
 and once acquired will be regarded as  
something in the nature of a treasure   
discovered in an unexpected place4  ,the
 sense of tranquillity and content--of  
calm and confidence--that comes  to one 
who has practiced this plan1 will of    
itself be worth all the  trouble1 not to
 speak of the main result4 ,to one who  
has acquired this  method1 the old      
worries1 frettings1 and general stewed  

up feeling1 will  seem like a relic of  
barbarism4 ,the new way opens up a world
 of new  feelings and content4    ,in   
some cases the matter will be worked out
 by the sub-conscious  mind in a very   
short time1 and in fact we have known   
cases in which  the answer would be     
flashed back almost instantly1 almost   
like an  inspiration4 ,but in the       
majority of cases more or less time is  
required4  ,the sub-conscious mind works
 very rapidly1 but it takes time to     
arrange  the thought-material properly1 
and to shape it into the desired forms4 
,in  the majority of cases it is well to
 let the matter rest until the next     
day--a fact that gives us a clue to the 
old advice to sleep over an  important  
proposition1 before passing a final     
decision4    ,if the matter does not    
present itself the following day1 bring 
it up  again before the conscious mind  
for review4 ,you will find that it has  
shaped itself up considerably1 and is   
assuming definite form and  clearness4  

,but right here--and this is            
important--do not make the mistake  of  
again dissecting it1 and meddling with  
it1 and trying to arrange it  with your 
conscious mind4 ,but1 instead1 give it  
attention and interest  in its new form1
 and then pass it back again to the     
sub-conscious mind  for further work4   
,you will find an improvement each time 
you examine it4  ,but1 right here       
another word of caution4 ,do not make   
the mistake of  yielding to the         
impatience of the beginner1 and keep on 
repeatedly  bringing up the matter to   
see what is being done4 ,give it time to
 have  the work done on it4 ,do not be  
like the boy who planted seeds1 and who 
each day would pull them up to see      
whether they had sprouted1 and how      
much4    ,sooner or later1 the          
sub-conscious mind will1 of its own     
choice1 lift up  the matter and present 
it to you in its finished shape for the 
consideration of the conscious mind4    
,the sub-conscious mind does not  insist

 that you shall adopt its views1 or     
accept its work1 but merely  hands out  
to you the result of its sorting1       
classifying and arranging4  ,the choice 
and will still remains yours1 but you   
will often find that  there is seen to  
be one plan or path that stands out     
clearly from the  others1 and you will  
very likely adopt that one4 ,the secret 
is that the  sub-conscious mind with its
 wonderful patience and care has        
analyzed the  matter1 and has separated 
things before apparently connected4 ,it 
has also  found resemblances and has    
combined things heretofore considered   
opposed  to each other4 ,in short it has
 done for you all that you could have   
done  with the expenditure of great work
 and time1 and done it well4 ,and then  
it lays the matter before you for your  
consideration and verdict4    ,its whole
 work seems to have been in the nature  
of assorting1 dissecting1  analyzing1   
and arranging the evidence1 and then    
presenting it before you  in a clear1   

systematic shape4 ,it does not attempt  
to exercise the  judicial prerogative or
 function1 but seems to recognize that  
its work  ceases with the presentation  
of the edited evidence1 and that of the 
conscious mind begins at the same point4
    ,now1 do not confuse this work with 
that of the ,intuition1 which is a very 
different mental phase or plane4 ,this  
sub-conscious working1 just  mentioned1 
plays an entirely different part4 ,it is
 a good servant1 and  does not try to be
 more4 ,the ,intuition1 on the contrary1
 is more like a  higher friend--a friend
 at court1 as it were1 who gives us     
warnings and  advice4    ,in our        
directions we have told you how to make 
use of this part of the  mind1          
consciously and knowingly1 so as to     
obtain the best results1 and to  get rid
 of worry and anxiety attendant upon    
unsettled questions4 ,but1  in fact1    
every one of us makes more or less use  
of this part of the mind  unconsciously1
 and not realizing the important part it

 plays in our  mental life4 ,we are     
perplexed about a matter and keep it on 
our minds  until we are forced to lay it
 aside by reason of some other demand1  
or  when we sink to sleep4 ,often to our
 surprise we will find that when we     
next think of it the matter has somehow 
cleared up and straightened  itself out1
 and we seem to have learned something  
about it that we did  not know before4  
,we do not understand it1 and are apt to
 dismiss it as  just one of those       
things4 ,in these lessons we are        
attempting to explain  some of those    
things1 and to enable you to use them   
consciously and  understandingly1       
instead of by chance1 instinctively1 and
 clumsily4 ,we  are teaching you        
,mastery of the ,mind4    ,now to apply 
the rule to another case4 ,suppose you  
wish to gather  together all the        
information that you possess relating to
 a certain  subject4 ,in the first place
 it is certain that you know a very     
great deal  more about any subject than 

you think you do4 ,stored away in the   
various  recesses of the mind1 or memory
 if you prefer that term1 are stray bits
  of information and knowledge          
concerning almost any subject4 ,but     
these  bits of information are not      
associated with each other4 ,you have   
never  attempted to think attentively   
upon the particular question before you1
  and the facts are not correlated in   
the mind4 ,it is just as if you had  so 
many hundred pounds of anything         
scattered throughout the space of a     
large warehouse1 a tiny bit here1 and a 
tiny bit there1 mixed up with  thousands
 of other things4    ,you may prove this
 by sitting down some time and letting  
your thoughts  run along the line of    
some particular subject1 and you will   
find emerging  into the field of        
consciousness all sorts of information  
that you had  apparently forgotten1 and 
each fitting itself into its proper     
place4  ,every person has had           
experiences of this kind4 ,but the work 

of gathering  together the scattered    
scraps of knowledge is more or less     
tedious for  the conscious mind1 and the
 sub-conscious mind will do the work    
equally  well with the wear and tear on 
the attention4 ,in fact1 it is the      
sub-conscious mind that always does the 
work1 even when you think it is  the    
conscious mind4 ,all the conscious mind 
does is to hold the attention  firmly   
upon the object before it1 and then let 
the sub-consciousness pass  the material
 before it4 ,but this holding the       
attention is tiresome work1  and it is  
not necessary for it to expend its      
energies upon the details of  the task1 
for the work may be done in an easier   
and simpler way4    ,the best way is to 
follow a plan similar to the one        
mentioned a few pages  back4 ,that is1  
to fix the interested attention firmly  
upon the question  before you1 until you
 manage to get a clear1 vivid impression
 of just  what you want answered4 ,then 
pass the whole matter into the          

sub-conscious mind with the command     
,attend to this1 and then leave it4     
,throw the whole matter off of your     
mind1 and let the sub-conscious  work go
 on4 ,if possible let the matter run    
along until the next morning  and then  
take it up for consideration1 when1 if  
you have proceeded  properly you will   
find the matter worked out1 arranged in 
logical  sequence1 so that your         
conscious attention will be able to     
clearly  review the string of facts1    
examples1 illustrations1 experiences1   
etc41  relating to the matter in        
question4    ,now1 many of you will say 
that you would like this plan to work in
 cases  in which you have not the time  
to sleep over it4 ,in such cases we will
  say that it is possible to cultivate a
 rapid method of sub-consciousing1  and 
in fact many business men and men of    
affairs have stumbled upon a  similar   
plan1 driven to the discovery by        
necessity4 ,they will give a  quick1    
comprehensive1 strong flash of attention

 upon the subject1  getting right to the
 heart of it1 and then will let it rest 
in the  sub-conscious mind for a moment 
or two1 killing a minute or two of time 
n  preliminary conversation1 until the  
first flash of answer comes to  them4   
,after the first flash1 and taking hold 
of the first loose end of  the subject  
that presents itself to them1 they will 
unwind a string of  information and talk
 about the subject that will surprise   
even  themselves4 ,many lawyers have    
acquired this knowledge1 and are what is
  known as resourceful4 ,such men are   
often confronted with questions of      
conditions utterly unsuspected by them a
 moment before4 ,practice has  taught   
them the folly of fear and loss of      
confidence at such moments1 and  has    
also impressed upon them the truth that 
something within them will  come to the 
rescue4 ,so1 presenting a confident air1
 they will manage to  say a few         
platitudes or commonplaces1 while the   
sub-conscious mind is  most rapidly     

gathering its materials for the answer4 
,in a moment an  opening thought flashes
 upon the man1 and as he continues idea 
after  idea passes before his conscious 
and eager attention1 sometimes so       
rapidly that it is almost impossible to 
utter them and lo6 the danger is  over1 
and a brilliant success is often        
snatched from the jaws of an  apparent  
failure and defeat4 ,in such cases the  
mental demand upon the  sub-conscious   
mind is not voiced in words1 but is the 
result of a strong  mental need4        
,however1 if one gives a quick verbal   
command ,attend to  this1 the result    
will be heightened4    ,we have known of
 cases of men prominent in the world's  
affairs who made a  practice of smoking 
a cigar during important business       
interviews1 not  because they           
particularly cared for tobacco1 but     
because they had learned  to appreciate 
the value of a moment's time for the    
mind to gather itself  together1 as one 
man expressed it4 ,a question would be  

asked1 or a  proposition advanced       
suddenly1 demanding an immediate answer4
 ,under the  watchful eyes of the other 
party the questioned party tried not to 
show  by his expression any indication  
of searching for an answer1 for obvious 
reasons4 ,so1 instead1 he would take a  
long puff at the cigar1 then a slow     
attentive look at the ashes on its tip1 
and then another moment consumed  in    
flicking the ash into the receptacle1   
and then came the answer1  slowly1      
,well1 as to that-- or some other words 
of that kind1 prefacing  the real answer
 which had been rapidly framed by the   
sub-conscious mind  in time to be       
uttered in its proper place4 ,the few   
moments of time gained  had been        
sufficient for the sub-conscious mind to
 gather up its  materials1 and the      
matter to be shaped properly1 without   
any appearance  of hesitation on the    
part of the answerer4 ,all of this      
required practice1  of course1 but the  
principle may be seen through it all and

 in every  similar case4 ,the point is  
that the man1 in such cases1 sets some  
hidden  part of his mind to work for    
him1 and when he begins to speak the    
matter  is at least roughly licked into 
shape for him4    ,our students will    
understand1 of course1 that this is not 
advice to smoke  cigars during          
interviews of importance1 but is merely 
given to illustrate  the principle4 ,we 
have known other men to twirl a lead    
pencil in their  fingers in a lazy sort 
of fashion1 and then drop it at the     
important  moment4 ,but we must cease   
giving examples of this kind1 lest we be
  accused of giving instructions in     
worldly wisdom1 instead of teaching the 
use of the mind4 ,the impressive pause  
of the teacher1 before answering  his   
pupil's question1 is also an example of 
the workings of this law4 ,one  often   
says stop1 let me think a moment1 and   
during his pause he does  not really    
consciously think at all1 but stares    
ahead in a dreamy  fashion1 while his   

sub-conscious mind does the work for    
him1 although he  little suspects the   
nature of the operation4 ,one has but to
 look around  him to realize the        
importance and frequent application of  
this truth4    ,and not only may the    
sub-conscious mind be used in the       
directions  indicated on preceding      
pages1 but in nearly every perplexity   
and problem  of life may it be called   
upon for help4 ,these little            
sub-conscious  brownies are ever at our 
disposal1 and seem to be happy to be of 
service  to us4    ,and so far from     
being apt to get us in a position of    
false dependence1 it  is calculated to  
make us self-confident--for we are      
calling upon a part  of ourselves1 not  
upon some outside intelligence4 ,if     
those people who  never feel satisfied  
unless they are getting advice from     
others would  only cultivate the        
acquaintance of this little home adviser
 within  them1 they would lose that     
dependent attitude and frame of mind1   

and  would grow self-confident and      
fearless4 ,just imagine the confidence  
of  one who feels that he has within him
 a source of knowledge equal to that  of
 the majority of those with whom he is  
likely to come in contact1 and  he feels
 less afraid to face them1 and look them
 fearlessly in the eyes4  ,he feels that
 his mind is not confined to the little 
field of  consciousness1 but is an area 
infinitely greater1 containing a mass of
  information undreamed of4 ,everything 
that the man has inherited1 or  brought 
with him from past lives--everything    
that he has read1 heard or  seen1 or    
experienced in this life1 is hidden away
 there in some quarter  of that great   
sub-conscious mind1 and1 if he will but 
give the command1  the essence of all   
that knowledge is his4 ,the details may 
not be  presented to his consciousness  
7often it is not1 for very good occult  
reasons7 by the result1 or essence of   
the knowledge will pass before his      
attention1 with sufficient examples and 

illustrations1 or arguments to  enable  
him to make out a good case for himself4
    ,in the next lesson we will call    
your attention to other features and    
qualities of this great field of mind1  
showing you how you can put it to  work1
 and ,master it4 ,remember1 always1 the 
,i is the ,master4 ,and its  ,mastery   
must always be remembered and asserted  
over all phases and planes  of the mind4
 ,do not be a slave to the              
sub-conscious1 but be its ,,master4     
,,mantram 7,,or ,,affirmation74    ,i   
have within me a great area of ,mind    
that is under my command1 and  subject  
to my ,mastery4 ,this ,mind is friendly 
to me1 and is glad to do  my bidding1   
and obey my orders4 ,it will work for me
 when ,i ask it1 and  is constant1      
untiring1 and faithful4 ,knowing this ,i
 am no longer  afraid1 ignorant or      
uninformed4 ,the ,i is master of it all1
 and is  asserting its authority4 ,i am 
master over ,body1 ,mind1               
,consciousness1  and ,sub-consciousness4

 ,i am ,i--a ,centre of ,power1         
,strength1 and  ,knowledge4 ,i am       
,i--and ,i am ,spirit1 a fragment from  
the ,divine ,flame4          ,,the      
,,eleventh ,,lesson4    ,,subconscious  
,,character ,,building4      ,in our    
last lesson 7the ,tenth ,lesson7 we     
called your attention to the  wonderful 
work of the sub-conscious regions of    
mentation in the direction  of the      
performance of ,intellectual work4      
,great as are the possibilities  of this
 field of mentation in the direction    
named1 they are equaled by  the         
possibilities of building up character  
by similar methods4    ,every one       
realizes that one may change his        
character by a strenuous  course of     
repression and training1 and nearly all 
who read these lines  have modified     
their characteristics somewhat by       
similar methods4 ,but it  is only of    
late years that the general public have 
become aware that  ,character might be  
modified1 changed1 and sometimes        

completely altered by  means of an      
intelligent use of the sub-conscious    
faculties of the mind4    ,the word     
,character is derived from ancient terms
 meaning to mark1 to  engrave1 etc41 and
 some authorities inform us that the    
term originally  arose from the word    
used by the ,babylonian brickmakers to  
designate the  trade mark impressed by  
them upon their bricks1 each maker      
having his own  mark4 ,this is          
interesting1 in view of the recent      
theories regarding the  cultivation of  
characteristics which may be found in   
the current ,western  works on          
psychology4 ,but these theories are not 
new to the ,yogi teachers  of the ,east1
 who have employed similar methods for  
centuries past in  training their       
students and pupils4 ,the ,yogis have   
long taught that a  man's character was1
 practically1 the crude character-stuff 
possessed by  him at his birth1 modified
 and shaped by outside influences in the
 case  of the ordinary man1 and by      

deliberate self-training and shaping by 
the  wise man4 ,their pupils are        
examined regarding their                
characteristics1 and  then directed to  
repress the undesirable traits1 and to  
cultivate the  desirable ones4    ,the  
,yogi practice of ,character ,building  
is based upon the knowledge of  the     
wonderful powers of the sub-conscious   
plane of the mind4 ,the pupil is  not   
required to pursue strenuous methods of 
repression or cultivation1  but1 on the 
contrary1 is taught that such methods   
are opposed to nature's  plans1 and that
 the best way is to imitate nature and  
to gradually unfold  the desired        
characteristics by means of focusing the
 will-power and  attention upon them4   
,the weeding out of undesirable         
characteristics is  accomplished by the 
pupil cultivating the characteristics   
directly  opposed to the undesirable    
ones4 ,for instance1 if the pupil       
desires to  overcome ,fear1 he is not   
instructed to concentrate on ,fear with 

the idea  of killing it out1 but1       
instead1 is taught to mentally deny that
 he has  ,fear1 and then to concentrate 
his attention upon the ideal of         
,courage4  ,when ,courage is developed1 
,fear is found to have faded away4 ,the 
positive  always overpowers the         
negative4    ,in the word ideal is found
 the secret of the ,yogi method of      
sub-conscious character building4 ,the  
teachings are to the effect that  ideals
 may be built up by the bestowal of     
attention upon them4 ,the  student is   
given the example of a rose bush4 ,he is
 taught that the plant  will grow and   
flourish in the measure that care and   
attention is bestowed  upon it and vice 
versa4 ,he is taught that the ideal of  
some desired  characteristic is a mental
 rosebush1 and that by careful attention
 it  will grow and put forth leaves and 
flowers4 ,he is then given some minor   
mental trait to develop1 and is taught  
to dwell upon it in thought--to         
exercise his imagination and to mentally

 see himself attaining the  desired     
quality4 ,he is given mantrams or       
affirmation to repeat1 for the  purpose 
of giving him a mental center around    
which to build an ideal4  ,there is a   
mighty power in words1 used in this way1
 providing that the  user always thinks 
of the meaning of the words1 and makes a
 mental  picture of the quality         
expressed by them1 instead of merely    
repeating  them parrot fashion4    ,the 
,yogi student is trained gradually1     
until he acquires the power of          
conscious direction of the sub-conscious
 mind in the building up process1  which
 power comes to anyone--,oriental or    
,occidental--who will take the  trouble 
to practice4 ,in fact1 nearly everyone  
possesses and actively uses  this power1
 although he may not be aware of it4    
,one's character is  largely the result 
of the quality of thoughts held in the  
mind1 and of  the mental pictures or    
ideals entertained by the person4 ,the  
man who  constantly sees and thinks of  

himself as unsuccessful and down-trodden
  is very apt to grow ideals of thought 
forms of these things until his  whole  
nature is dominated by them1 and his    
every act works toward the              
objectification of the thoughts4 ,on the
 contrary1 the man who makes an  ideal  
of success and accomplishment finds that
 his whole mental nature  seems to work 
toward that result--the objectification 
of the ideal4 ,and  so it is with every 
other ideal4 ,the person who builds up a
 mental ideal  of ,jealousy will be very
 apt to objectify the same1 and to      
unconsciously  create condition that    
will give his ,jealousy food upon which 
to feed4 ,but  this particular phase of 
the subject1 properly belongs to our    
next  lesson4 ,this ,eleventh ,lesson is
 designed to point out the way by which 
people may mould their characters in any
 way they desire--supplanting           
undesirable characteristics by desirable
 ones1 and developing desirable  ideals 
into active characteristics4 ,the mind  

is plastic to him who knows  the secret 
of its manipulation4    ,the average    
person recognizes his strong and weak   
points of character1  but is very apt to
 regard them as fixed and unalterable1  
or practically  so4 ,he thinks that he  
is just as the ,lord made him1 and that 
is the end  of it4 ,he fails to         
recognize that his character is being   
unconsciously  modified every day by    
association with others1 whose          
suggestions are  being absorbed and     
acted upon4 ,and he fails to see that he
 is moulding  his own character by      
taking interest in certain things1 and  
allowing his  mind to dwell upon them4  
,he does not realize that he himself is 
really  the maker of himself1 from the  
raw and crude material given him  at his
 birth4 ,he makes himself negatively or 
positively4 ,negatively1 if  he allows  
himself to be moulded by the thoughts   
and ideals of others1  and positively1  
if he moulds himself4 ,everyone is doing
 one or the  other--perhaps both4 ,the  

weak man is the one who allows himself  
to be  made by others1 and the strong   
man is the one who takes the building   
process in his own hands4    ,the       
process of ,character-building is so    
delightfully simple that its  importance
 is apt to be overlooked by the majority
 of persons who are  made acquainted    
with it4 ,it is only by actual practice 
and the  experiencing of results that   
its wonderful possibilities are borne   
home  to one4    ,the ,yogi student is  
early taught the lesson of the power and
 importance  of character building by   
some strong practical example4 ,for     
instance1 the  student is found to have 
certain tastes of appetite1 such as a   
like for  certain things1 and a         
corresponding dislike for others4 ,the  
,yogi teacher  instructs the student in 
the direction of cultivating a desire   
and taste  for the disliked thing1 and a
 dislike for the liked thing4 ,he       
teaches the  student to fix his mind on 
the two things1 but in the direction of 

imagining that he likes the one thing   
and dislikes the other4 ,the student  is
 taught to make a mental picture of the 
desired conditions1 and to say1  for    
instance1 ,i loathe candy--,i dislike   
even the sight of it1 and1 on  the other
 hand1 ,i crave tart things--,i revel in
 the taste of them1  etc41 etc41 at the 
same time trying to reproduce the taste 
of sweet  things accompanied with a     
loathing1 and a taste of tart things1   
accompanied with a feeling of delight4  
,after a bit the student finds that  his
 tastes are actually changing in        
accordance with his thoughts1 and in    
the end they have completely changed    
places4 ,the truth of the theory is     
then borne home to the student1 and he  
never forgets the lesson4    ,in order  
to reassure readers who might object to 
having the student left  in this        
condition of reversed tastes1 we may add
 that the ,yogi teachers  then teach him
 to get rid of the idea of the disliked 
thing1 and teach  him to cultivate a    

liking for all wholesome things1 their  
theory being  that the dislike of       
certain wholesome eatables has been     
caused by some  suggestion in childhood1
 or by some prenatal impression1 as     
wholesome  eatables are made attractive 
to the taste by ,nature4 ,the idea of   
all this  training1 however1 is not the 
cultivation of taste1 but practice in   
mental training1 and the bringing home  
to the student the truth of the  fact   
that his nature is plastic to his ,ego1 
and that it may be moulded at  will1 by 
concentration and intelligent practice4 
,the reader of this  lesson may         
experiment upon himself along the lines 
of the elementary ,yogi  practice as    
above mentioned1 if he so desires4 ,he  
will find it possible  to entirely      
change his dislike for certain food1    
etc41 by the methods  mentioned above4  
,he may likewise acquire a liking for   
heretofore  distasteful tasks and       
duties1 which he finds it necessary to  
perform4    ,the principle underlying   

the whole ,yogi theory of ,character    
,building by  the sub-conscious         
,intellect1 is that the ,ego is ,master 
of the mind1 and  that the mind is      
plastic to the commands of the ,ego4    
,the ,ego or ,i of  the individual is   
the one real1 permanent1 changeless     
principle of the  individual1 and the   
mind1 like the body1 is constantly      
changing1 moving1  growing1 and dying4  
,just as the body may be developed and  
moulded by  intelligent exercises1 so   
may the mind be developed and shaped by 
the ,ego  if intelligent methods are    
followed4    ,the majority of people    
consider that ,character is a fixed     
something1  belonging to a man1 that    
cannot be altered or changed4 ,and yet  
they show  by their everyday actions    
that at heart they do not believe this  
to be a  fact1 for they endeavor to     
change and mould the characters of those
  around them1 by word of advice1       
counsel1 praising or condemnation1 etc4 
,it is not necessary to go into the     

matter of the consideration of  the     
causes of character in this lesson4 ,we 
will content ourselves by  saying that  
these causes may be summed up1 roughly1 
as follows3 7#a7  ,result of experiences
 in past lives2 7#b7 ,heredity2 7#c7    
,environment2  7#d7 ,suggestion from    
others2 and 7#e7 ,auto-suggestion4 ,but 
no matter how  one's character has been 
formed1 it may be modified1 moulded1    
changed1  and improved by the methods   
set forth in this lesson1 which methods 
are  similar to what is called by       
,western writers1 ,auto-suggestion4     
,the underlying idea of ,auto-suggestion
 is the willing of the individual  that 
the changes take place in his mind1 the 
willing being aided by  intelligent and 
tried methods of creating the new ideal 
or thought-form4  ,the first requisite  
for the changed condition must be desire
 for the  change4 ,unless one really    
desires that the change take place1 he  
is  unable to bring his ,will to bear on
 the task4 ,there is a very close       

connection between ,desire and ,will4   
,will is not usually brought to bear    
upon anything unless it is inspired by  
,desire4 ,some people connect the  word 
,desire with the lower inclinations1 but
 it is equally applicable to  the       
higher4 ,if one fights off a low        
inclination or ,desire1 it is because   
he is possessed of a higher inclination 
or ,desire4 ,many ,desires are  really  
compromises between two or more         
conflicting ,desires--a sort of  average
 ,desire1 as it were4    ,unless one    
desires to change his character he will 
not make any move  toward it4 ,and in   
proportion to the strength of the       
desire1 so will be  the amount of       
will-power that is put in the task4 ,the
 first thing for  one to do in character
 building is to want to do it4 ,and if  
he finds  that the want is not          
sufficiently strong to enable him to    
manifest the  perseverance and effort   
necessary to bring it to a successful   
conclusion1  then he should deliberately

 proceed to build up the desire4        
,desire may be built up by allowing the 
mind to dwell upon the subject  until a 
desire is created4 ,this rule works both
 ways1 as many people have  found out to
 their sorrow and misery4 ,not only may 
one build up a  commendable desire in   
this way1 but he may also build up a    
reprehensible  one4 ,a little thought   
will show you the truth of this         
statement4 ,a young  man has no desire  
to indulge in the excesses of a fast    
life4 ,but after  a while he hears1 or  
reads something about others leading    
that sort of  life1 and he begins to    
allow his mind to dwell upon the        
subject1 turning  it around and         
examining it mentally1 and going over it
 in his  imagination4 ,after a time he  
begins to find a desire gradually       
sending  forth roots and branches1 and  
if he continues to water the thing in   
his  imagination1 before long he will   
find within himself a blossoming        
inclination1 which will try to insist   

upon expression in action4 ,there is  a 
great truth behind the words of the     
poet3    ,vice is a monster of so       
frightful mien1  ,that to be hated needs
 but to be seen4  ,yet seen too oft1    
familiar with her face1  ,we first      
endure1 then pity1 and then embrace4    
,and the follies and crimes of many a   
man have been due to the growing of     
desire within his mind1 through this    
plan of planting the seed1 and then     
carefully watering and tending to       
it--this cultivation of the growing     
desire4 ,we have thought it well to give
 this word of warning because it  will  
throw light upon many things that may   
have perplexed you1 and  because it may 
serve to call your attention to certain 
growing weeds of  the mind that you have
 been nourishing4    ,but remember1     
always1 that the force that leads       
downward may be  transmuted and made to 
lead upward4 ,it is just as easy to     
plant and grow  wholesome desires as the
 other kind4 ,if you are conscious of   

certain  defects and deficiencies in    
your character 7and who is not87 and yet
 find  yourself not possessed of a      
strong enough desire to make the changes
  necessary1 then you should commence by
 planting the desire seed and  allowing 
it to grow by giving it constant care   
and attention4 ,you should  picture to  
yourself the advantages of acquiring the
 desirable traits of  character of which
 you have thought4 ,you should          
frequently go over and  over them in    
your mind1 imaging yourself in          
imagination as possessing  them4 ,you   
will then find that the growing desire  
will make headway and  that you will    
gradually begin to want to possess that 
trait of  character more and more4 ,and 
when you begin to want to hard enough1  
you  will find arising in your          
consciousness a feeling of the          
possession of  sufficient ,will-power to
 carry it through4 ,will follows the    
,desire4  ,cultivate a ,desire and you  
will find back of it the ,will to carry 

it  through4 ,under the pressure of a   
very strong ,desire men have            
accomplished  feats akin to miracles4   
,if you find yourself in possession of  
desires that you feel are hurtful  to   
you1 you may rid yourself of them by    
deliberately starving them to  death1   
and at the same time growing opposite   
desires4 ,by refusing to  think of the  
objectionable desires you refuse them   
the mental food upon  which alone they  
can thrive4 ,just as you starve a plant 
by refusing it  nourishing soil and     
water1 so may you starve out an         
objectionable  desire by refusing to    
give it mental food4 ,remember this1 for
 it is most  important4 ,refuse to allow
 the mind to dwell upon such desires1   
and  resolutely turn aside the          
attention1 and1 particularly1 the       
imagination1 from the subject4 ,this may
 call for the manifestation of a  little
 will-power in the beginning1 but it    
will become easier as you  progress1 and
 each victory will give you renewed     

strength for the next  fight4 ,but do   
not temporize with the desire--do not   
compromise with  it--refuse to entertain
 the idea4 ,in a fight of this kind each
 victory  gives one added strength1 and 
each defeat weakens one4    ,and while  
you are refusing to entertain the       
objectionable guest you must  be sure to
 grow a desire of an entirely opposite  
nature--a desire  directly opposed to   
the one you are starving to death4      
,picture the  opposite desire1 and think
 of it often4 ,let your mind dwell upon 
it  lovingly and let the imagination    
help to build it up into form4 ,think of
  the advantages that will arise to you 
when you fully possess it1 and let  the 
imagination picture you as in full      
possession of it1 and acting out  your  
new part in life strong and vigorous in 
your new found power4    ,all this will 
gradually lead you to the point where   
you will want to  possess this power4   
,then you must be ready for the next    
step which is  ,faith or ,confident     

,expectation4    ,now1 faith or         
confident expectation is not made to    
order in most persons1  and in such     
cases one must acquire it gradually4    
,many of you who read  these lines will 
have an understanding of the subject    
that will give you  this faith4 ,but to 
those who lack it1 we suggest that they 
practice on  some trivial phases of the 
mental make-up1 some petty trait of     
character1  in which the victory will be
 easy and simple4 ,from this stage they 
should  work up to more difficult tasks1
 until at last they gain that faith or  
confident expectation that comes from   
persevering practice4    ,the greater   
the degree of faith or confident        
expectation that one carries  with him  
in this task of character building1 the 
greater will be his  success4 ,and this 
because of well established             
psychological laws4 ,faith  or confident
 expectation clears away the mental path
 and renders the work  easier1 while    
doubt or lack of faith retards the work1

 and acts as  obstacles and stumbling   
blocks4 ,strong ,desire1 and ,faith1 or 
confident  expectation are the first two
 steps4 ,the third is ,will-power4      
,by ,will-power we do not mean that     
strenuous1                              
clenching-of-fist-and-frowning-brow     
thing that many think of  when they say 
,will4 ,will is not manifested in this  
way4 ,the  true ,will is called into    
play by one realizing the ,i part of    
himself and speaking the word of command
 from that center of  power and         
strength4 ,it is the voice of the ,i4   
,and it is needed  in this work of      
character building4    ,so now you are  
ready for work1 being possessed of 7#a7 
,strong ,desire2  7#b7 ,faith or        
,confident ,expectation2 and 7#c7       
,will-power4 ,with such a  triple-weapon
 nothing but ,success is possible4      
,then comes the actual work4 ,the first 
thing to do is to lay the track for  a  
new ,character ,habit4 ,habit8 you may  
ask in surprise4 ,yes1 ,habit6 ,for     

that word gives the secret of the whole 
thing4 ,our characters are made up  of  
inherited or acquired habits4 ,think    
over this a little and you will  see the
 truth of it4 ,you do certain things    
without a thought1 because you  have    
gotten into the habit of doing them4    
,you act in certain ways because  you   
have established the habit4 ,you are in 
the habit of being truthful1  honest1   
virtuous1 because you have established  
the habit of being so4 ,do  you doubt   
this8 ,then look around you--or look    
within your own heart1 and  you will see
 that you have lost some of your old    
habits of action1 and  have acquired new
 ones4 ,the building up of ,character is
 the building up  of ,habits4 ,and the  
changing of ,character is the changing  
of ,habits4 ,it  will be well for you to
 settle this fact in your own mind1 for 
it will  give you the secret of many    
things connected with the subject4      
,and1 remember this1 that ,habit is     
almost entirely a matter of the         

sub-conscious mentality4 ,it is true    
that ,habits originate in the  conscious
 mind1 but as they are established they 
sink down into the  depths of the       
sub-conscious mentality1 and thereafter 
become second  nature1 which1 by the    
way1 is often more powerful than the    
original  nature of the person4 ,the    
,duke of ,wellington said that habit was
 as  strong as ten natures1 and he      
proceeded to drill habits into his army 
until they found it natural to act in   
accordance with the habits pounded  into
 them during the drills4 ,darwin relates
 an interesting instance of  the force  
of habit over the reason4 ,he found that
 his habit of starting  back at the     
sudden approach of danger was so firmly 
established that no  will-power could   
enable him to keep his face pressed up  
against the cage  of the cobra in the   
,zoological ,gardens when the snake     
struck at him1  although he knew the    
glass was so thick that there could be  
no danger1  and although he exerted the 

full force of his will4 ,but we venture 
to say  that one could overcome even    
this strongly ingrained habit1 by       
gradually  training the sub-conscious   
mentality and establishing a new habit  
of  thought and action4    ,it is not   
only during the actual process of       
willing the new habit that  the work of 
making the new mental path goes on4 ,in 
fact1 the ,yogis  believe that the      
principal part of the work goes on      
sub-consciously  between the intervals  
of commend1 and that the real progress  
is made in  that way1 just as the real  
work of solving the problem is performed
  sub-consciously1 as related in our    
last lesson4 ,as an example1 we may     
call your attention to some instances of
 the cultivation of physical  habits4 ,a
 physical task learned in the evening is
 much easier to perform  the            
following-morning than it was the night 
before1 and still easier  the following 
,monday morning than it was on the      
,saturday afternoon  previous4 ,the     

,germans have a saying that we learn to 
skate in summer1  and to swim in winter1
 meaning that the impression passed on  
to the  subconscious mentality deepens  
and broadens during the interval of     
rest4  ,the best plan is to make        
frequent1 sharp impressions1 and then to
 allow  reasonable periods of rest in   
order to give the sub-conscious         
mentality  the opportunity to do its    
work4 ,by sharp impressions we mean     
impressions given under strong          
attention1 as we have mentioned in some 
of the earlier lessons of this series4  
,a writer has well said3 ,sow an act1   
reap a habit2 sow a habit1 reap a       
character2 sow a character1 reap a      
destiny1 thus recognizing habit as  the 
source of character4 ,we recognize this 
truth in our training of  children1     
forming goods habits of character by    
constant repetition1 by  watchfulness1  
etc4 ,habit acts as a motive when       
established1 so that  while we think we 
are acting without motive we may be     

acting under the  strong motive power of
 some well established habit4 ,herbert  
,spencer has  well said3 ,the habitually
 honest man does what is right1 not     
consciously  because he 'ought' but with
 simple satisfaction2 and is ill at ease
 till  it is done4 ,some may object that
 this idea of ,habit as a basis of      
,character may do away with the idea of 
a developed moral  conscientiousness1 as
 for instance1 ,josiah ,royce who says3 
,the  establishment of organized habit  
is never in itself enough to ensure  the
 growth of an enlightened moral         
conscientiousness but to such we  would 
say that one must want to cultivate a   
high character before he  will create   
the habits usual to the same1 and the   
want to is the  sign of the moral       
conscientiousness1 rather than the      
habit4 ,and the  same is true of the    
ought to side of the subject4 ,the ought
 to arises  in the conscious mind in the
 beginning1 and inspires the cultivation
  of the habit1 although the latter     

after a while becomes automatic1 a      
matter of the sub-conscious mentality1  
without any ought to attachment4  ,it   
then becomes a matter of like to4       
,thus we see that the moulding1         
modifying1 changing1 and building of    
,character is largely a matter of the   
establishing of ,habits4 ,and what is   
the best way to establish ,habits8      
becomes our next question4 ,the answer  
of the ,yogi is3 ,establish a ,mental   
,image1 and then build your ,habit      
around it4 ,and in that sentence he has 
condensed a whole system4    ,everything
 we see having a form is built around a 
mental image--either  the mental image  
of some man1 some animal1 or of the     
,absolute4 ,this is  the rule of the    
universe1 and in the matter of          
character-building we but  follow a well
 established rule4 ,when we wish to     
build a house1 we first  think of house 
in a general way4 ,then we begin to     
think of what kind  of a house4 ,then we
 go into details4 ,then we consult an   

architect1 and he  makes us a plan1     
which plan is his mental image1         
suggested by our mental  image4 ,then1  
the plan once decided upon1 we consult  
the builder1 and at  last the house     
stands completed--an objectified ,mental
 ,image4 ,and so it  is with every      
created thing--all manifestation of a   
,mental ,image4    ,and so1 when we wish
 to establish a trait of ,character1 we 
must form a  clear1 distinct ,mental    
,image of what we wish to be4 ,this is  
an important  step4 ,make your picture  
clear and distinct1 and fasten it in    
your mind4  ,then begin to build around 
it4 ,let your thoughts dwell upon the   
mental  picture4 ,let your imagination  
see yourself as possessed of the desired
  trait1 and acting it out4 ,act it out 
in your imagination1 over and over      
again1 as often as possible1            
persevering1 and continuously1 seeing   
yourself manifesting the trait under a  
variety of circumstances and            
conditions4 ,as you continue to do this 

you will find that you will  gradually  
begin to express the thought in         
action--to objectify the  subjective    
mental image4 ,it will become natural   
for you to act more and  more in        
accordance with your mental image1 until
 at last the new habit  will become     
firmly fixed in your mind1 and will     
become your natural mode  of action and 
expression4    ,this is no vague1       
visionary theory4 ,it is a well known   
and proven  psychological fact1 and     
thousands have worked marvelous changes 
in their  character by its means4       
,not only may one elevate his moral     
character in this way1 but he may  mould
 his work-a-day self to better conform  
to the needs of his  environment and    
occupation4 ,if one lacks ,perseverance1
 he may attain  it2 if one is filled    
with ,fear1 he may supplant it with     
,fearlessness2 if  one lacks            
,self-confidence1 he may gain it4 ,in   
fact1 there is no trait  that may not be
 developed in this way4 ,people have    

literally made  themselves over by      
following this method of                
character-building4 ,the  great trouble 
with the race has been that persons have
 not realized that  they could do these 
things4 ,they have thought that they    
were doomed to  remain just the         
creatures that they found themselves to 
be4 ,they did not  realize that the work
 of creation was not ended1 and that    
they had within  themselves a creative  
power adapted to the needs of their     
case4 ,when man  first realizes this    
truth1 and proves it by practice1 he    
becomes another  being4 ,he finds       
himself superior to environment1 and    
training--he finds  that he may ride    
over these things4 ,he makes his own    
environment1 and  he trains himself4    
,in some of the larger schools in       
,england and the ,united ,states1       
certain  scholars who have developed and
 manifested the ability to control      
themselves and their actions are placed 
on the roll of a grade called  the      

,self-governed grade4 ,those in this    
grade act as if they had  memorized the 
following words of ,herbert ,spencer3   
,in the supremacy of  self-control      
consists one of the perfections of the  
ideal man4 ,not to be  impulsive--not to
 be spurred hither and thither by each  
desire--but to be  self-restrained1     
self-balanced1 governed by the just     
decision of the  feelings in council    
assembled 99 99 99 that it is which     
moral education  strives to produce4    
,and this is the desire of the writer of
 this  lesson--to place each student in 
the ,self-governed class4    ,we cannot 
attempt1 in the short space of a single 
lesson1 to map out a  course of         
instruction in ,character ,building     
adapted to the special needs  of each   
individual4 ,but we think that what we  
have said on the subject  should be     
sufficient to point out the method for  
each student to map out  a course for   
himself1 following the general rules    
given above4 ,as a help  to the student1

 however1 we will give a brief course of
 instruction for  the cultivation of one
 desirable trait of character4 ,the     
general plan of  this course may be     
adapted to fit the requirements of any  
other case1  if intelligence is used by 
the student4 ,the case we have selected 
is that  of a student who has been      
suffering from a lack of ,moral         
,courage--a lack  of                    
,self-,confidence--an inability to      
maintain my poise in the presence  of   
other people--an inability to say       
',no6'--a feeling of ,inferiority to    
those with whom ,i come in contact4 ,the
 brief outline of the course of         
practice given in this case is herewith 
given3    ,,preliminary ,,thought4 ,you 
should fix firmly in your mind the fact 
that you  are the ,equal of any and     
every man4 ,you come from the same      
source4 ,you  are an expression of the  
same ,one ,life4 ,in the eyes of the    
,absolute you  are the equal of any man1
 even the highest in the land4 ,truth is

 ,things  as ,god sees them--and in     
,truth you and the man are equal1 and1  
at the  last1 ,one4 ,all feelings of    
,inferiority are illusions1 errors1 and 
lies1  and have no existence in ,truth4 
,when in the company of others remember 
this fact and realize that the ,life    
,principle in you is talking to the     
,life ,principle in them4 ,let the ,life
 ,principle flow through you1 and       
endeavor to forget your personal self4  
,at the same time1 endeavor to see  that
 same ,life ,principle1 behind and      
beyond the personality of the person  in
 whose presence you are4 ,he is by a    
personality hiding the ,life            
,principle1 just as you are4 ,nothing   
more--nothing less6 ,you are both  ,one 
in ,truth4 ,let the conscious of the ,i 
beam forth and you will  experience an  
uplift and sense of ,courage1 and the   
other will likewise  feel it4 ,you have 
within you the ,source of ,courage1     
,moral and ,physical1  and you have     
naught to ,fear--,fearlessness is your  

,divine ,heritage1 avail  yourself of   
it4 ,you have ,self-,conscience1 for the
 ,self is the ,i within  you1 not the   
petty personality1 and you must have    
confidence in that ,i4  ,retreat within 
yourself until you feel the presence of 
the ,i1 and then  will you have a       
,self-,confidence that nothing can shake
 or disturb4 ,once  having attained the 
permanent consciousness of the ,i1 you  
will have  poise4 ,once having realized 
that you are a ,center of ,power1 you   
will have  no difficulty in saying ,no6 
when it is right to do so4 ,once having 
realized your true nature--your ,real   
,self--you will lose all sense of       
,inferiority1 and will know that you are
 a manifestation of the ,one ,life  and 
have behind you the strength1 power1 and
 grandeur of the ,cosmos4  ,begin by    
realizing ,,yourself1 and then proceed  
with the following methods  of training 
the mind4    ,,word ,,images4 ,it is    
difficult for the mind to build itself  
around an idea1  unless that idea be    

expressed in words4 ,a word is the      
center of an idea1  just as the idea is 
the center of the mental image1 and the 
mental image  the center of the growing 
mental habit4 ,therefore1 the ,yogis    
always lay  great stress upon the use of
 words in this way4 ,in the particular  
case  before us1 we should suggest the  
holding before you of a few words       
crystallizing the main thought4 ,we     
suggest the words ,i ,am2 ,courage2     
,confidence2 ,poise2 ,firmness2         
,equality4 ,commit these words to       
memory1 and  then endeavor to fix in    
your mind a clear conception of the     
meaning of  each word1 so that each may 
stand for a ,live ,idea when you say it4
 ,beware  of parrot-like or phonographic
 repetition4 ,let each word's meaning   
stand  out clearly before you1 so that  
when you repeat it you may feel its     
meaning4 ,repeat the words over         
frequently1 when opportunity presents   
itself1 and you will soon begin to      
notice that they act as a strong  mental

 tonic upon you1 producing a bracing1   
energizing effect4 ,and each  time you  
repeat the words1 understandingly1 you  
have done something to  clear away the  
mental path over which you wish to      
travel4    ,,practice4 ,when you are at 
leisure1 and are able to indulge in day 
dreams without injury to your affairs of
 life1 call your imagination  into play 
and endeavor to picture yourself as     
being possessed of the  qualities       
indicated by the words named4 ,picture  
yourself under the most  trying         
circumstances1 making use of the desired
 qualities1 and  manifesting them fully4
 ,endeavor to picture yourself as acting
 out your  part well1 and exhibiting the
 desired qualities4 ,do not be ashamed  
to  indulge in these day-dreams1 for    
they are the prophecies of the things to
  follow1 and you are but rehearsing    
your part before the day of the         
performance4 ,practice makes perfect1   
and if you accustom yourself to  acting 
in a certain way in imagination1 you    

will find it much easier to  play your  
part when the real performance occurs4  
,this may seem childish  to many of you1
 but if you have an actor among your    
acquaintances1  consult him about it1   
and you will find that he will heartily 
recommend  it4 ,he will tell you what   
practice does for one in this direction1
 and  how repeated practice and         
rehearsals may fix a character so firmly
 in a  man's mind that he may find it   
difficult to divest himself of it after 
a  time4 ,choose well the part you wish 
to play--the character you wish to be   
yours--and then after fixing it well in 
your mind1 practice1 practice1          
practice4 ,keep your ideal constantly   
before you1 and endeavor to grow  into  
it4 ,and you will succeed1 if you       
exercise patience and perseverance4     
,but1 more than this4 ,do not confine   
your practice to mere private           
rehearsal4 ,you need some dress         
rehearsals as well--rehearsals in       
public4 ,therefore1 after you get well  

started in your work1 manage to         
exercise your growing character-habits  
in your everyday life4 ,pick out  the   
little cases first and try it on them4  
,you will find that you will be able to 
overcome conditions that formerly       
bothered you much4 ,you will become     
conscious of a growing strength and     
power coming from within1 and you will  
recognize that you are indeed a  changed
 person4 ,let your thought express      
itself in action1 whenever you  get a   
good chance4 ,but do not try to force   
chances just to try your  strength4 ,do 
not1 for instance1 try to force people  
to ask for favors  that you may say ,no6
 ,you will find plenty of genuine tests 
without  forcing any4 ,accustom yourself
 to looking people in the eye1 and      
feeling  the power that is back of you1 
and within you4 ,you will soon be able  
to  see through their personality1 and  
realize that it is just one portion of  
the ,one ,life gazing at another        
portion1 and that therefore there is    

nothing to be afraid of4 ,a realization 
of your ,real ,self will enable you  to 
maintain your poise under trying        
circumstances1 if you will but throw    
aside your false idea about your        
personality4 ,forget yourself--your     
little personal self--for a while1 and  
fix your mind on the ,universal  ,self  
of which you are a part4 ,all these     
things that have worried you are  but   
incidents of the ,personal ,life1 and   
are seen to be illusions when  viewed   
from the standpoint of the ,universal   
,life4    ,carry the ,universal ,life   
with you as much as possible into your  
everyday  life4 ,it belongs there as    
much as anywhere1 and will prove to be a
 tower  of strength and refuge to you in
 the perplexing situations of your busy 
life4    ,remember always that the ,ego 
is master of the mental states and      
habits1  and that the ,will is the      
direct instrument of the ,ego1 and is   
always  ready for its use4 ,let your    
soul be filled with the strong ,desire  

to  cultivate those mental habits that  
will make you ,strong4 ,nature's plan is
  to produce ,strong ,individual        
expressions of herself1 and she will be 
glad  to give you her aid in becoming   
strong4 ,the man who wishes to          
strengthen  himself will always find    
great forces back of him to aid him in  
the work1  for is he not carrying out   
one of ,nature's pet plans1 and one     
which she  has been striving for        
throughout the ages4 ,anything that     
tends to make  you realize and express  
your ,mastery1 tends to strengthen you1 
and  places at your disposal ,nature's  
aid4 ,you may witness this in everyday  
life--,nature seems to like strong      
individuals1 and delights in pushing    
them ahead4 ,by ,mastery1 we mean       
mastery over your own lower nature1 as  
well as over outside nature1 of course4 
,the ,i is ,master--forget it not1  ,o  
student1 and assert it constantly4      
,peace be with you4      ,,mantram 7,,or
 ,,affirmation74    ,i am the ,master of

 my ,mental ,habits--,i control my      
,character4 ,i ,will to be  ,strong1 and
 summon the forces of my ,nature to my  
aid4          ,,the ,,twelfth ,,lesson4 
,,sub-,,conscious ,,influences4      ,in
 this lesson we wish to touch upon a    
certain feature of sub-conscious        
mentation that has been much dwelt upon 
by certain schools of western  writers  
and students during the past twenty     
years1 but which has also  been         
misunderstood1 and1 alas1 too often     
misused1 by some of those who  have been
 attracted to the subject4 ,we allude to
 what has been called the  ,power of    
,thought4 ,while this power is very     
real1 and like any other of  the forces 
of nature may be properly used and      
applied in our every day  life1 still   
many students of the power of the ,mind 
have misused it and  have stooped to    
practices worthy only of the followers  
of the schools of  ,black ,magic4 ,we   
hear on all sides of the use of         
treatments for  selfish and often base  

ends1 those following these practices   
seeming to  be in utter ignorance of the
 occult laws brought into operation1 and
 the  terrible reaction inevitably      
falling to the lot of those practicing  
this  negative form of mental influence4
 ,we have been amazed at the prevailing 
ignorance concerning the nature and     
effects of this improper use of  mental 
force1 and at the same time1 at the     
common custom of such selfish1  improper
 uses4 ,this1 more particularly1 when   
the true occultist knows  that these    
things are not necessary1 even to those 
who seek ,success by  mental forces4    
,there is a true method of the use of   
mental forces1 as  well as an improper  
use1 and we trust that in this lesson we
 may be able  to bring the matter       
sharply and clearly before the minds of 
our students4    ,in our first course   
7,the ,fourteen ,lessons7 in the several
 lessons  entitled1 respectively1       
,thought ,dynamics1 ,telepathy1 etc41   
and  ,psychic ,influence1 we have given 

a general idea of the effect of one     
mind upon other minds1 and many other   
writers have called the attention  of   
the ,western world to the same facts4   
,there has been a general  awakening of 
interest in this phase of the subject   
among the ,western  people of late      
years1 and many and wonderful are the   
theories that have  been advanced among 
the conflicting schools regarding the   
matter4 ,but1  notwithstanding the      
conflicting theories1 there is a general
 agreement  upon the fundamental facts4 
,they all agree that the mental forces  
may be  used to affect oneself and      
others1 and many have started in to use 
these  mental forces for their own      
selfish ends and purposes1 believing    
that  they were fully justified in so   
doing1 and being unaware of the web of  
psychic causes and effects which they   
were weaving around them by their       
practices4    ,now1 at the beginning1   
let us impress upon the minds of our    
students the  fact that while it is     

undoubtedly true that people who are    
unaware of the  true sources of strength
 within them1 may be1 and often are     
affected by  mental force exerted by    
others1 it is equally true that no one  
can be  adversely affected in this way  
providing he realizes the ,i within     
himself1 which is the only ,real part of
 him1 and which is an impregnable  tower
 of strength against the assaults of    
others4 ,there is no cause for  all of  
this fear that is being manifested by   
many ,western students of               
thought-power1 who are in constant dread
 of being treated adversely by  other   
people4 ,the man or woman who realizes  
the ,i within1 may by the  slightest    
exercise of the ,will surround himself  
with a mental aura which  will repel    
adverse thought-waves emanating from the
 minds of others4 ,nay1  more than      
this--the habitual recognition of the   
,i1 and a few moments'  meditation upon 
it each day1 will of itself erect such  
an aura1 and will  charge this aura with

 a vitality that will turn back adverse 
thought1 and  cause it to return to the 
source from which it came1 where it will
 serve  the good purpose of bringing to 
the mistaken mind originating it1 the   
conviction that such practices are      
hurtful and to be avoided4    ,this     
realization of the ,i1 which we brought 
out in the first few  lessons of the    
present series1 is the best and only    
real method of  self-protection4 ,this  
may be easily understood1 when we remind
 you that  the whole phenomena of mental
 influencing belongs to the illusion    
side  of existence--the negative        
side--and that the ,real and ,positive  
side must  of necessity be stronger4    
,nothing can affect the ,real in        
you--and the  nearer you get to the     
,real1 in realization and understanding1
 the  stronger do you become4 ,this is  
the whole secret4 ,think it over4       
,but1 there are comparatively few people
 who are able to rest firmly in  the ,i 
consciousness all the time and the      

others demand help while they  are      
growing4 ,to such1 we would say ,creep  
as close the ,realization of the  ,i1 as
 possible1 and rest your spiritual feet 
firmly upon the rock of the  ,real      
,self4 ,if you feel that people1        
circumstances1 or things are            
influencing you unduly1 stand up boldly1
 and deny the influence4 ,say  something
 like this1 ,i ,,deny the power or      
influence of persons1  circumstances1 or
 things to adversely affect me4 ,i      
,,assert my ,reality1  ,power and       
,dominion over these things4 ,these     
words may seem very simple1  but when   
uttered with the consciousness of the   
,truth underlying them1  they become as 
a mighty force4 ,you will understand1 of
 course1 that there  is no magic or     
virtue in the words themselves--that is1
 in the grouping  of the letters forming
 the words1 or the sounds of the        
words--the virtue  resting in the idea  
of which the words are the expression4  
,you will be  surprised at the effect of

 this ,,statement upon depressing1 or   
adverse  influences surrounding you4 ,if
 you--you who are reading these words   
now--feel yourself subject to any       
adverse or depressing influences1 will  
then stand up erect1 throwing your      
shoulders back1 raising your head1 and  
looking boldly and fearlessly ahead1 and
 repeat these words firmly1 and  with   
faith1 you will feel the adverse        
influences disappearing4 ,you will      
almost see the clouds falling back from 
you4 ,try it now1 before reading        
further1 and you will become conscious  
of a new strength and power4    ,you are
 perfectly justified in thus denying    
adverse influence4 ,you have a  perfect 
right to drive back threatening or      
depressing thought-clouds4 ,you  have a 
perfect right to take your stand upon   
the ,rock of ,truth--your ,real         
,self--and demand your ,freedom4 ,these 
negative thoughts of the world in       
general1 and of some people in          
particular1 belong to the dark side of  

life1 and you have a right to demand    
freedom from them4 ,you do not belong   
to the same idea of life1 and it is your
 privilege--yes1 your duty--to  repel   
them and bid them disappear from your   
horizon4 ,you are a ,child of  ,light1  
and it is your right and duty to assert 
your freedom from the  things of        
darkness4 ,you are merely asserting the 
,truth when you affirm  your superiority
 and dominion over these dark forces4   
,and in the measure  of your            
,recognition and ,faith1 will be the    
power at your disposal4 ,faith  and     
,recognition renders man a god4 ,if we  
could but fully recognize and  realize  
just what we are1 we could rise above   
this entire plane of  negative1 dark    
world of thought4 ,but we have become so
 blinded and  stupefied with the        
race-thought of fear and weakness1 and  
so hypnotized  with the suggestions of  
weakness that we hear on all sides of   
us1 that  even the best of us find it   
hard to avoid occasionally sinking back 

into  the lower depths of despair and   
discouragement4 ,but1 let us remember   
this1 brothers and sisters1 that these  
periods of back-sliding become  less    
frequent1 and last a shorter time1 as we
 proceed4 ,bye-and-bye we  shall escape 
them altogether4    ,some may think that
 we are laying too much stress upon the 
negative side  of the question1 but we  
feel that what we have said is timely1  
and much  needed by many who read these 
lessons4 ,there has been so much said   
regarding this negative1 adverse power  
of thought1 that it is well that  all   
should be taught that it is in their    
power to rise above this thing--  that  
the weapon for its defeat is already in 
their hand4    ,the most advanced       
student may occasionally forget that he 
is superior to  the adverse influence of
 the race-thought1 and other clouds of  
thought  influence that happen to be in 
his neighborhood4 ,when we think of how 
few  there are who are sending forth the
 positive1 hopeful1 thought-waves1 and  

how many are sending forth continually  
the thoughts of discouragement1  fear1  
and despair1 it is no wonder that at    
times there comes to us a  feeling of   
discouragement1 helplessness1 and what's
 the use4 ,but we  must be ever alert1  
to stand up and deny these things out of
 existence  so far as our personal      
thought world is concerned4 ,there is a 
wonderful  occult truth in the last     
sentence4 ,we are the makers1           
preservers1 and  destroyers of our      
personal thought-world4 ,we may bring   
into it that which  we desire to appear2
 we may keep there what we wish1        
cultivating1  developing and unfolding  
the thought-forms that we desire2 we may
  destroy that which we wish to keep    
out4 ,the ,i is the master of its       
thought-world4 ,think over this great   
truth1 ,o student6 ,by ,desire we  call 
into existence--by affirmation we       
preserve and encourage--by  ,denial we  
destroy4 ,the ,hindus in their popular  
religious conceptions  picture the ,one 

,being as a ,trinity1 composed of       
,brahma1 the ,creator2  ,vishnu1 the    
,preserver1 and ,siva1 the              
,destroyer--not three gods1 as is       
commonly supposed1 but a ,trinity       
composed of three aspects of ,deity or  
,being4 ,this idea of the threefold     
,being is also applicable to the        
,individual--as above so below4 ,the ,i 
is the ,being of the ,individual1  and  
the thought-world is its manifestation4 
,it creates1 preserves1 and             
destroys--as it ,will4 ,carry this idea 
with you1 and realize that your         
individual thought-world is your own    
field of manifestation4 ,in it you  are 
constantly creating--constantly         
preserving--constantly destroying4  ,and
 if you can destroy anything in your own
 thought-world you remove it  from its  
field of activity1 so far as you are    
concerned4 ,and if you  create anything 
in your own thought-world1 you bring it 
into active  being1 so far as you are   
concerned4 ,and if you preserve         

anything1 you  keep it by you in effect 
and full operation and influence in your
 life4  ,this truth belongs to the      
higher phases of the subject1 for its   
explanation is inextricably bound up in 
the explanation of the                  
,thing-in-,itself--the ,absolute and    
,its ,manifestations4 ,but even what we 
have said above1 should give to the     
alert student sufficient notice to      
cause him to grasp the facts of the     
case1 and to apply the principles in    
his own life4    ,if one lives on the   
plane of the race-thought1 he is subject
 to its laws1  for the law of cause and 
effect is in full operation on each     
plane of  life4 ,but when one raises    
himself above the race-thought1 and on  
to the  plane of the ,recognition of the
 ,real ,self--,the ,i--then does he     
extricate himself from the lower laws of
 cause and effect1 and places  himself  
on a higher plane of causation1 in which
 he plays a much higher  part4 ,and so  
we are constantly reminding you that    

your tower of strength  and refuge lies 
on the higher plane4 ,but1 nevertheless1
 we must deal with  the things and laws 
of the lower plane1 because very few who
 read these  lessons are able to rest   
entirely upon the higher plane4 ,the    
great  majority of them have done no    
more than to lift themselves partially  
on  to the higher plane1 and they are   
consequently living on both planes1     
partly in each1 the consequence being   
that there is a struggle between  the   
conflicting laws of the two planes4 ,the
 present stage is one of the  hardest on
 the ,path of ,attainment1 and resembles
 the birth-pains of the  physical body4 
,but you are being born into a higher   
plane1 and the pain  after becoming the 
most acute will begin to ease1 and in   
the end will  disappear1 and then will  
come peace and calm4 ,when the pain     
becomes the  most acute1 then be cheered
 with the certainty that you have       
reached the  crisis of your new         
spiritual birth1 and that you will soon 

gain peace4  ,and then you will see that
 the peace and bliss will be worth all  
the pain  and struggle4 ,be brave1      
fellow followers of ,the                
,path--,deliverance is  nigh4 ,soon will
 come the ,silence that follows the     
,storm4 ,the pain that  you are         
experiencing--ah1 well do we know that  
you are experiencing the  pain--is not  
punishment1 but is a necessary part of  
your growth4 ,all ,life  follows this   
plan--the pains of labor and birth ever 
precede the  ,deliverance4 ,such is     
,life--and ,life is based upon          
,truth--and all is well  with the world4
 ,we did not intend to speak of these   
things in this  lesson1 but as we write 
there comes to us a great cry for help  
and a word  of encouragement and hope1  
from the ,class which is taking this    
course of  lessons1 and we feel bound to
 respond as we have done4 ,peace be with
  you--one and all4    ,and1 now we will
 begin our consideration of the laws    
governing what we  have called          

,sub-conscious ,influence4    ,all      
students of the ,occult are aware of the
 fact that men may be1 and  are1 largely
 influenced by the thoughts of others4  
,not only is this the  case in instances
 where thoughts are directed from the   
mind of one person  to the mind of      
another1 but also when there is no      
special direction or  intention in the  
thought sent forth4 ,the vibrations of  
thoughts linger in  the astral          
atmosphere long after the effort that   
sent forth the thought  has passed4 ,the
 astral atmosphere is charged with the  
vibrations of  thinkers of many years   
past1 and still possesses sufficient    
vitality to  affect those whose minds   
are ready to receive them at this time4 
,and we  all attract to us thought      
vibrations corresponding in nature with 
those  which we are in the habit of     
entertaining4 ,the ,law of ,attraction  
is in  full operation1 and one who makes
 a study of the subject may see         
instances of it on all sides4    ,we    

invite to ourselves these thought       
vibrations by maintaining and           
entertaining thoughts along certain     
lines4 ,if we cultivate a habit of      
thinking along the lines of             
,cheerfulness1 ,brightness and          
,optimism1 we  attract to ourselves     
similar thought vibrations of others and
 we will  find that before long we will 
find all sorts of cheerful thoughts     
pouring  into our minds from all        
directions4 ,and1 likewise1 if we harbor
 thoughts  of ,gloom1 ,despair1         
,pessimism1 we lay ourselves open to the
 influx of  similar thoughts which have 
emanated from the minds of others4      
,thoughts  of ,anger1 ,hate1 or         
,jealousy attract similar thoughts which
 serve to feed  the flame and keep alive
 the fire of these low emotions4        
,thoughts of ,love  tend to draw to     
ourselves the loving thoughts of others 
which tend to  fill us with a glow of   
loving emotion4    ,and not only are we 
affected in this way by the thoughts of 

others1 but  what is known as           
,suggestion also plays an important part
 in this matter  of sub-conscious       
influence4 ,we find that the mind has a 
tendency to  reproduce the emotions1    
moods1 shades of thought1 and feelings  
of other  persons1 as evidenced by their
 attitude1 appearance1 facial           
expression1  or words4 ,if we associate 
with persons of a gloomy temperament1 we
 run  the risk of catching their mental 
trouble by the law of suggestion1       
unless we understand this law and       
counteract it4 ,in the same way we find 
that cheerfulness is contagious1 and if 
we keep in the company of  cheerful     
people we are very apt to take on their 
mental quality4 ,the same  rule applies 
to frequenting the company of           
unsuccessful or successful  people1 as  
the case may be4 ,if we allow ourselves 
to take up the  suggestions constantly  
emanating from them1 we will find that  
our minds  will begin to reproduce the  
tones1 attitudes1 characteristics1      

dispositions and traits of the other    
persons1 and before long we will be     
living on the same mental plane4 ,as we 
have repeatedly said1 these things  are 
true only when we allow ourselves to    
take on the impressions1 but  unless one
 has mastered the law of suggestion1 and
 understands its  principles and        
operations he is more or less apt to be 
affected by it4  ,all of you readily    
recall the effect of certain persons    
upon others with  whom they come in     
contact4 ,one has a faculty of inspiring
 with vigor and  energy those in whose  
company he happens to be4 ,another      
depresses those  around him1 and is     
avoided as a human wet-blanket4 ,another
 will cause a  feeling of uneasiness in 
those around him1 by reason of his      
prevailing  attitude of distrust1       
suspicion1 and low cunning4 ,some carry 
an  atmosphere of health around them1   
while others seem to be surrounded with 
a sickly aura of disease1 even when     
their physical condition does not  seem 

to indicate the lack of health4 ,mental 
states have a subtle way of  impressing 
themselves upon us1 and the student who 
will take the trouble  to closely       
observe those with whom he comes in     
contact will receive a  liberal         
education along these lines4    ,there  
is of course a great difference in the  
degree of suggestibility  among         
different persons4 ,there are those who 
are almost immune1 while at  the other  
end of the line are to be found others  
who are so constantly  and strongly     
impressed by the suggestions of others1 
conscious or  unconscious1 that they may
 be said to scarcely have any           
independent  thought or will of their   
own4 ,but nearly all persons are        
suggestible  to a greater or lesser     
degree4    ,it must not be supposed from
 what we have said that all suggestions 
are  bad1 harmful1 or undesirable4 ,many
 suggestions are very good for us1  and 
coming at the right time have aided us  
much4 ,but1 nevertheless1 it is  well to

 always let your own mind pass upon     
these suggestions1 before  allowing them
 to manifest in your sub-conscious mind4
 ,let the final  decision be your       
own--and not the will of                
another--although you may have          
considered outside suggestions in       
connection with the matter4    ,remember
 always that ,,you are an ,individual1  
having a mind and ,will of  your own4   
,rest firmly upon the base of your ,i   
consciousness1 and you  will find       
yourself able to manifest a wonderful   
strength against the  adverse           
suggestions of others4 ,be your own     
,suggestor--train and influence  your   
sub-conscious mind ,yourself1 and do not
 allow it to be tampered with  by the   
suggestions of others4 ,grow the sense  
of ,individuality4    ,there has been   
much written of recent years in the     
,western world  regarding the effect of 
the ,mental ,attitude upon ,success and 
attainment  upon the material plane4    
,while much of this is nothing but the  

wildest  imagining1 still there remains 
a very firm and solid substratum of     
truth  underlying it all4    ,it is     
undoubtedly true that one's prevailing  
mental attitude is  constantly          
manifesting and objectifying itself in  
his life4 ,things1  circumstances1      
people1 plans1 all seem to fit into the 
general ideal of  the strong mental     
attitude of a man4 ,and this from the   
operation of  mental law along a number 
of lines of action4    ,in the first    
place1 the mind when directed toward a  
certain set of  objects becomes very    
alert to discover things concerning     
those  objects--to seize upon things1   
opportunities1 persons1 ideas1 and facts
  tending to promote the objects thought
 of4 ,the man who is looking for  facts 
to prove certain theories1 invariably   
finds them1 and is also quite  likely to
 overlook facts tending to disprove his 
theory4 ,the ,optimist and  the         
,pessimist passing along the same       
streets1 each sees thousands of         

examples tending to fit in with his     
idea4 ,as ,kay says3 ,when one is       
engaged in seeking for a thing1 if he   
keep the image of it clearly before  the
 mind1 he will be very likely to find   
it1 and that too1 probably1  where it   
would otherwise have escaped his notice4
 ,so when one is engaged  in thinking on
 a subject1 thoughts of things          
resembling it1 or bearing  upon it1 and 
tending to illustrate it1 come up on    
every side4 ,truly1 we  may well say of 
the mind1 as has been said of the eye1  
that 'it perceives  only what it brings 
within the power of perceiving4' ,john  
,burroughs has  well said regarding this
 that ,no one ever found the walking    
fern who did  not have the walking fern 
in his mind4 ,a person whose eye is full
 of  ,indian relics picks them up in    
every field he walks through4 ,they are 
quickly recognized because the eye has  
been commissioned to find them4    ,when
 the mind is kept firmly fixed upon some
 ideal or aim1 its whole and  varied    

powers are bent toward the realization  
and manifestation of that  ideal4 ,in   
thousands of ways the mind will operate 
to objectify the  subjective mental     
attitude1 a great proportion of the     
mental effort being  accomplished along 
sub-conscious lines4 ,it is of the      
greatest importance  to one who wishes  
to succeed in any undertaking1 to keep  
before his  mind's eye a clear mental   
image of that which he desires4 ,he     
should  picture the thing desired1 and  
himself as securing it1 until it becomes
  almost real4 ,in this way he calls to 
his aid his entire mental force and     
power1 along the sub-conscious lines1   
and1 as it were1 makes a clear path     
over which he may walk to               
accomplishment4 ,bain says regarding    
this3 ,by  aiming at a new construction1
 we must clearly conceive what is aimed 
at4  ,where we have a very distinct and 
intelligible model before us1 we are in 
a fair way to succeed2 in proportion as 
the ideal is dim and wavering1 we       

stagger or miscarry4 ,maudsley says3 ,we
 cannot do an act voluntarily  unless we
 know what we are going to do1 and we   
cannot know exactly what  we are going  
to do until we have taught ourselves to 
do it4 ,carpenter  says3 ,the continued 
concentration of attention upon a       
certain idea gives  it a dominant power1
 not only over the mind1 but over the   
body4 ,muller  says3 ,the idea of our   
own strength gives strength to our      
movements4 ,a  person who is confident  
of effecting anything by muscular       
efforts will do  it more easily than one
 not so confident of his own power4     
,tanner says3  ,to believe firmly is    
almost tantamount in the end to         
accomplishment4  ,extraordinary         
instances are related showing the       
influence of the will  over even the    
involuntary muscles4    ,along the same 
lines1 many ,western writers have added 
their testimony to  the ,yogi principle 
of the manifestation of thought into    
action4 ,kay has  written3 ,a clear and 

accurate idea of what we wish to do1 and
 how it is  to be effected1 is of the   
utmost value and importance in all the  
affairs  of life4 ,a man's conduct      
naturally shapes itself according to the
 ideas  in his mind1 and nothing        
contributes more to success in life than
 having  a high ideal and keeping it    
constantly in view4 ,where such is the  
case  one can hardly fail in attaining  
it4 ,numerous unexpected circumstances  
will be found to conspire to bring it   
about1 and even what seemed at  first to
 be hostile may be converted into means 
for its furtherance2  while by having it
 constantly before the mind he will be  
ever ready to  take advantage of any    
favoring circumstances that may present 
themselves4 ,along the same lines1      
,foster has written these remarkable    
words3 ,it is wonderful how even the    
casualties of life seem to bow to  a    
spirit that will not bow to them1 and   
yield to subserve a design which  they  
may1 in their first apparent tendency1  

threaten to frustrate4 ,when a  firm1   
decisive spirit is recognized1 it is    
curious to see how the space  clears    
around a man and leaves him room and    
freedom4 ,simpson has said3  ,a         
passionate desire and an unwearied will 
can perform impossibilities1  or what   
seem to be such to the cold and feeble4 
,and ,maudsley gives to  aspiring youth 
a great truth1 when he says3 ,thus it is
 that aspirations  are often prophecies1
 the harbingers of what a man shall be  
in a  condition to perform4 ,and we may 
conclude the paragraph by quoting       
,lytton3 ,dream1 ,o youth1 dream        
manfully and nobly1 and thy dreams shall
  be prophets4    ,this principle of the
 power of the ,mental ,image is strongly
 impressed  upon the mind of the chela1 
or student1 by the ,yogi teachers4 ,the 
student is taught that just as the house
 is erected in accordance with  the plan
 of the architect1 so is one's life     
built in accordance with the  prevailing
 ,mental ,image4 ,the mind              

sub-consciously moulds itself around    
the prevailing mental image or attitude1
 and then proceeds to draw upon  the    
outer world for material with which to  
build in accordance with the  plan4 ,not
 only is one's character built in this  
way1 but the  circumstances and         
incidents of his life follow the same   
rule4 ,the ,yogi  student is instructed 
into the mysteries of the power of the  
mind in this  direction1 not that he may
 make use of it to build up material    
success1  or to realize his personal    
desires--for he is taught to avoid these
  things--but he is fully instructed1   
nevertheless1 that he may understand    
the workings of the law around him4 ,and
 it is a fact well known to close       
students of the occult1 that the few who
 have attained extraordinarily  high    
degrees of development1 make use of this
 power in order to help the  race4 ,many
 a world movement has been directed by  
the mind1 or minds1 of  some of these   
advanced souls who were able to see the 

ideal of evolution  ahead of the race1  
and by visualizing the same1 and        
concentrating upon it  in meditation1   
actually hastened the progress of the   
evolutionary wave1  and caused to       
actually manifest that which they saw1  
and upon which they  had meditated4     
,it is true that some occultists have   
used similar plans to further their  own
 selfish personal ends--often without   
fully realizing just what power  they   
were employing--but this merely         
illustrates the old fact that the       
forces of ,nature may be used rightly   
and wrongly4 ,and it is all the more    
reason why those who are desirous of    
advancing the race--of assisting in  the
 evolution of the world--should make use
 of this mighty power in their  work4   
,success is not reprehensible1          
notwithstanding the fact that many  have
 interpreted and applied the word in    
such a matter as to make it  appear as  
if it had no other meaning or           
application other than the crude1       

material selfish one generally          
attributed to it1 by reason of its      
misuse4  ,the ,western world is playing 
its part in the evolution of the race1  
and  its keynote is ,accomplishment4    
,those who have advanced so high that   
they are able to view the world of men1 
as one sees a valley from a  mountain   
peak1 recognize what this strenuous     
,western life means4 ,they see  mighty  
forces in operation--mighty principles  
being worked out by those  who little   
dream of the ultimate significance of   
that which they are  doing4 ,mighty     
things are before the ,western world    
to-day--wonderful  changes are going    
on--great things are in the womb of     
time1 and the hour  of birth draws near4
 ,the men and women in the ,western     
world feel within  them the mighty urge 
to accomplish something--to take an     
active part in  the great drama of life4
 ,and they are right in giving full     
expression to  this urge1 and are doing 
well in using every legitimate means in 

the line  of expression4 ,and this idea 
of the ,mental ,attitude1 or the ,mental
 ,image1  is one of the greatest factors
 in this striving for ,success4    ,in  
this lesson we do not purpose giving    
,success ,talks for our students4       
,these lessons are intended to fill     
another field1 and there are many  other
 channels of information along the lines
 named4 ,what we wish to do  is to point
 out to our students the meaning of all 
this strenuous  striving of the age1 in 
the ,western world1 and the leading     
principle  employed therein4 ,the great 
achievements of the material world are  
being  accomplished by means of the     
,power of the ,mind4 ,men are beginning 
to  understand that ,thought manifests  
itself in ,action1 and that ,thought    
attracts to itself the things1 persons  
and circumstances in harmony with       
itself4 ,the ,power of ,mind is becoming
 manifest in hundreds of ways4 ,the     
power of ,desire1 backed by ,faith and  
,will1 is beginning to be recognized  as

 one of the greatest of known dynamic   
forces4 ,the life of the race is        
entering into a new and strange stage of
 development and evolution1 and  in the 
years to come ,,mind will be seen1 more 
clearly and still more  clearly1 to be  
the great principle underlying the world
 of material  things and happenings4    
,that ,all is ,mind is more than a      
dreamy1  metaphysical utterance1 is     
being recognized by the leaders in the  
world's  thought4    ,as we have said1  
great changes are before the world and  
the race1 and  every year brings us     
nearer to the beginning of them4 ,in    
fact1 the  beginning is already upon us4
 ,let any thinker stop and reflect over 
the  wonderful changes of the past six  
years--since the dawning of the         
,twentieth ,century1 and he will be dull
 indeed if he sees not the trend of     
affairs4 ,we are entering into a new    
,great ,cycle of the race1 and the old  
is being prepared for being dropped off 
like an old worn out husk4 ,old         

conventions1 ideals1 customs1 laws1     
ethics1 and things sociological1        
economical1 theological1 philosophical1 
and metaphysical have been  outgrown1   
and are about to be shed by the race4   
,the great cauldron of  human thought is
 bubbling away fiercely1 and many things
 are rising to  its surface4 ,like all  
great changes1 the good will come only  
with much  pain--all birth is with pain4
 ,the race feels the pain and perpetual 
unrest1 but knows not what is the       
disease nor the remedy4 ,many false     
cases of diagnosis and prescription are 
even now noticeable1 and will  become   
still more in evidence as the years roll
 by4 ,many self-styled  saviours of the 
race--prescribers for the pain of the   
soul and mind--will  arise and fall4    
,but out of it all will come that for   
which the race  now waits4    ,the      
changes that are before us are as great 
as the changes in thought and  life     
described in the late novel by ,h4 ,g4  
,wells1 entitled ,in the ,days  of the  

,comet4 ,in fact1 ,mr4 ,wells has       
indicated in that story some of  the    
very changes that the advanced souls of 
the race have informed their  students  
are before the race--the prophetic      
insight of the writer named  seems      
marvelous1 until one realizes that even 
that writer is being used  as a part of 
the mental machinery of ,the ,change    
itself4 ,but the change  will not come  
about by reason of the new gas caused by
 the brushing of  the earth's surface by
 a passing comet4 ,it will come from the
 unfolding  of the race mind1 the       
process being now under way4 ,are not   
the signs of  mental unrest and         
discomfort becoming more and more       
apparent as the days  go by8 ,the pain  
is growing greater1 and the race is     
beginning to fret and  chafe1 and moan4 
,it knows not what it wants1 but it     
knows that it feels  pain and wants     
something to relieve that pain4 ,the old
 things are  beginning to totter and    
fall1 and ideas rendered sacred by years

 of  observance are being brushed aside 
with a startling display of             
irreverence4 ,under the surface of our  
civilization we may hear the  straining 
and groaning of the ideas and principles
 that are striving to  force their way  
out on to the plane of manifestation4   
,men are running hither and thither     
crying for a leader and a savior4 ,they 
are trying this thing1 and that thing1  
but they find not that which they  seek4
 ,they cry for ,satisfaction1 but it    
eludes them4 ,and yet all this  search  
and disappointment is part of the ,great
 ,change1 and is preparing  the race for
 ,that-which-must-,come4 ,and yet the   
relief will not come  from any ,thing or
 ,things4 ,it will come from ,within4   
,just as when1 in  ,well's story1 things
 righted themselves when the vapor of   
the comet had  cleared men's minds1 so  
will ,things take their new places when 
the mind  of the race becomes cleared by
 the new unfoldment that is even now    
under  way4 ,men are beginning to feel  

each other's pains--they find themselves
  unsatisfied by the old rule of every  
man for himself1 and the devil take  the
 hindmost--it used to content the       
successful1 but now it doesn't seem  to 
be so satisfying4 ,the man on top is    
becoming lonesome1 and  dissatisfied1   
and discontented--his success seems to  
appall him1 in some  mysterious manner4 
,and the man underneath feels stirring  
within himself  strange longings and    
desires1 and dissatisfaction4 ,and new  
frictions are  arising1 and new and     
startling ideas are being suddenly      
advanced1  supported and opposed4       
,and the relations between people seem  
to be unsatisfactory4 ,the old  rules1  
laws1 and bonds are proving irksome4    
,new1 strange1 and wild  thoughts are   
coming into the minds of people1 which  
they dare not utter  to their           
friends--and yet these same friends are 
finding similar ideas  within           
themselves4 ,and somehow1 underneath it 
all is to be found a  certain           

,honesty--yes1 there is where the       
trouble seems to come1 the  world is    
tiring of hypocrisy and dishonesty in   
all human relations1 and  is crying     
aloud to be led back1 someway1 to ,truth
 and ,honesty in ,thought  and ,action4 
,but it does not see the way out6 ,and  
it will not see the way  out1 until the 
race-mind unfolds still further4 ,and   
the pain of the new  unfoldment is      
stirring the race to its depths4 ,from  
the deep recesses of  the race-mind are 
rising to the surface old passions1     
relics from the  cave-dweller days1 and 
all sorts of ugly mental relics of the  
past4 ,and  they will continue to rise  
and show themselves until at last the   
bubbling  pot will begin to quiet down1 
and then will come a new peace1 and the 
best will come to the surface--the      
essence of all the experiences of the   
race4    ,to our students1 we would say3
 ,during the struggle ahead of the race1
  play well your part1 doing the best   
you can1 living each day by itself1     

meeting each new phase of life with     
confidence and courage4 ,be not  deluded
 by appearances1 nor follow after       
strange prophets4 ,let the  evolutionary
 processes work themselves out1 and do  
you fall in with the  wave without      
struggling1 and without overmuch        
striving4 ,the ,law is  working itself  
out well--of that be assured4 ,those who
 have entered into  even a partial      
understanding and recognition of the    
,one ,life underlying1  will find that  
they will be as the chosen people during
 the changes that  are coming to the    
race4 ,they have attained that which the
 race is  reaching toward in pain and   
travail4 ,and the force behind the ,law 
will  carry them along1 for they will be
 the leaven that is to lighten the      
great mass of the race in the new       
dispensation4 ,not by deed1 or by       
action1 but by ,thought1 will these     
people leaven the mass4 ,the ,thought is
  even now at work1 and all who read    
these words are playing a part in the   

work1 although they may know it not4 ,if
 the race could realize this truth  of  
the ,one ,life underlying1 to-day1 the  
,change would occur in a moment1  but it
 will not come in that way4 ,when this  
understanding gradually dawns  upon the 
race--this new consciousness--then will 
,things take their proper  places1 and  
the ,lion and the ,lamb lie down        
together in peace4    ,we have thought  
it well to say these things in this the 
last lesson of  this course4 ,they are  
needed words--they will serve to point  
out the way  to those who are able to   
read4 ,watch and wait for the ,silence  
that will  follow the ,storm4    ,in    
this series of lessons we have          
endeavored to give you a plain1         
practical presentation of some of the   
more important features of ,raja  ,yoga4
 ,but this phase of the subject1 as     
important and interesting as it  is1 is 
not the highest phase of the great ,yoga
 teachings4 ,it is merely  the          
preparation of the soil of the mind for 

what comes afterward4 ,the  phase called
 ,gnani ,yoga--the ,yoga of ,wisdom--is 
the highest of all  the various phases  
of ,yoga1 although each of the lower    
steps is important  in itself4 ,we find 
ourselves approaching the phase of our  
work for which  we have long wished4    
,those who have advised and directed    
this work have  counseled us to deal    
with the less advanced and simpler      
phases1 in order  to prepare the minds  
of those who might be interested1 so    
that they would  be ready for the higher
 teachings4 ,at times we have felt an   
impatience  for the coming of the day   
when we would be able to teach the      
highest that  has come to us4 ,and now  
the time seems to have come4 ,following 
this  course1 we will begin a series of 
lessons in ,,gnani ,,yoga--the ,yoga of 
,wisdom--in which we will pass on to our
 students the highest teachings         
regarding the ,reality and its          
,manifestations--the ,one and the ,many4
 ,the  teachings that ,all is ,mind will

 be explained in such a manner as to be 
understood by all who have followed us  
so far4 ,we will be able to impart  to  
you the higher truths about ,spiritual  
,evolution1 sometimes called            
,reincarnation1 as well as ,spiritual   
,cause and ,effect1 often called        
,karma4 ,the highest truths about these 
important subjects are often  obscured  
by popular misconceptions occasioned by 
partial teaching4 ,we  trust that       
you--our students--will wish to follow  
us still higher--higher  than we have   
ventured so far1 and we assure you that 
there is a ,truth to  be seen and known 
that is as much higher than the other   
phases upon which  we have touched1 as  
those phases have been higher than the  
current  beliefs of the masses of the   
race4 ,we trust that the ,powers of     
,knowledge  may guide and direct us that
 we may be able to convey our message so
 that  it may be accepted and           
understood4 ,we thank our students who  
have  traveled thus far with us1 and we 

assure them that their loving sympathy  
has ever been a help and an inspiration 
to us4    ,peace be with you4