Breathing Technique

There are breathers and breathers and breaths and breaths, and if you happen to be one kind of a breather you might take a good many thousand breaths without doing yourself very much good. All because you force one poor little bit of a muscle to do the work of a great many large muscles.

Perhaps some of you don’t know that you have in your throat the neatest little trapdoor that ever was seen. You might not know it is there, and you may never have heard its name, but I’ll warrant you have experienced several unpleasant sensations in your day from having left this little trapdoor open at the wrong instant. And you have probably missed a great many enjoyable sensations by closing it up at unseasonable moments.

This neat little trapdoor, that works so smoothly you hardly knew you had it, is intended for just one purpose in ordinary life – the purpose of keeping anything more dense than ozone from getting into the air passage to the lungs.

But the epiglottis is a very intelligent and obedient little servant, and I have known singers to teach it to flap up and down very fast, and so help in producing staccato tones.

Then I have known other folks to impose shamefully upon this dainty little member of the human family, which is built for light, rapid motion and not for long strains.

Strange to say, it is the New Thought people, the disciples of love, who oftenest abuse it. But they don’t mean to, of course.

These new thinkers have got hold somehow of the notion that there is great virtue in holding the breath a long time. So they pump themselves full of air and batten down that poor little trapdoor and keep it down until they get red in the face, and their hearts thump tempestuously and then go pit-a-pat.

Have you gone shopping recently in some big department store and had your ears assailed by a dreadful nasal wailing the while your eyes rested upon the legend, “Don’t laugh – the pigs are dying?” And then you spied the pigs blown full of air and caterwauling themselves away. Whilst the pig is full and plugged up, the membrane of which it is made is stretched to the utmost. Now take him up between your two hands and squeeze him harder and harder. If there happens to be a weak spot he will burst. Or the plug may fly out. At any rate, you will stretch his skin, and it will take more air to make him plump again.

Now, that is just the way the wrong kind of holding the breath acts on your lungs. You stretch all the tissues of the lungs and batten down the epiglottis. Then the natural, untrained tendency of the chest and abdominal muscles being to straightway expel the air, all these muscles contract about your lungs, just as your fingers contracted about the skin pig, and the entire lung tissue and air passage, as well as the little trapdoor, are strained severely. And this straining interferes with the circulation of the blood, reacting upon the heart, and, if there does happen to be a weak spot in the lungs, you invite a haemorrhage. To cap all this, you make the lung tissue flabby and lazy.

The lungs should never, in ordinary breathing exercises, be forced to hold air – not for one instant.

The lungs are a pair of bellows, which fill as the muscular walls are expanded.

It is not the forcing of air inward that expands the chest walls.

Expanding the chest and abdominal muscles draws in the air, making no more of a pressure inside the body than there is on the outside. This allows a free circulation of both air and blood, and permits perfect oxygenation.

It is not the lungs that need training to breathe. They always receive all the air that the muscles will give them room for.

And they remain expanded and free just as long as the muscles will permit.

Correct breathing is correct muscling.

Breathing practices should be muscle practices, with the trapdoor wide open from start to finish.

When you practice breathing never mind the breath. Just see how far, and evenly, you can expand your chest and abdominal muscles straight outward; how long you can hold them steadily there without pressure against the epiglottis, and how very slowly, evenly and softly you can contract those muscles again. Put your WILL into your muscles, where it belongs – put your attention into them – and you will get the knack of correct breathing.

Breathe always through the nostrils.

Don’t try too hard. If you have to puff and blow after a long breath you made the divisions of that breath (inhaling, holding and exhaling) too long, and you shut the trapdoor. Try again. Breathe easily.

Breathe with a PURPOSE. Did you know that the difference between a man and an idiot is the difference between a purpose and no purpose? The manliest man (woman included) is the one who has the deepest, highest, steadiest PURPOSE.

The idiot breathes in short, irregular puffs, never once entirely filling or emptying his lungs! And his short, erratic little puffs go to build the thousand and one short, erratic little notions which make up his expressed self.

Aimless breathing practices are, like any other aimless efforts, beastly. Will your breath-generated power in a chosen direction. Aim with it. And see you aim high and steadily.

You can do anything you steadily purpose to do. Only vacillation can defeat you; -- unless you should happen ignorantly to aim at something which would enslave the free will of another. For instance, I had a man write me once to “utterly subdue to him his wife, and make her obedient to him in all things!” Now, his wife used to be that kind of a goose, but she had positively outgrown it and left His Mightiness. And this man might breathe and speak the Word, and hire healers till crack o’doom, and that is all the good it would do him. You see he didn’t aim high enough. If he had aimed to be sweet enough to win a woman’s devotion, he could do it, though it might take a few more incarnations in his case. But he could get there in time. Or if he had aimed to be a successful artist, or writer, or business man, he could do it without fail, if he kept steadily at it. But he wanted to boss other folks, and other folks had sense enough to boss themselves…. I returned that man’s money, and told him I gloried his wife’s spunk.

Breathe rhythmically.

It is said a single dog trotting across a bridge will do more toward shaking it down than whole droves of draught horses and heavy loads. There is no rhythm to the motion of the dog.

It is said a man with a violin could shake down Brooklyn bridge by keeping up a steady vibration of the note the bridge is keyed to.

A rhythmical heart beat makes a powerful body.

Rhythmical breathing communicates rhythm to the heart and brain and gives the entire man a good time. Breathing regularly and deeply brings the whole body and brain and soul and spirit into harmony of action.

Harmony is health. Harmony is power.

Did you ever see four men, or women, take three or four long, even breaths in unison, and at the last inhalation raise with the tips of their fingers, a heavy man clear above their heads? Without those long, even breaths, that feat cannot be done.

Rhythmical breathing generates power in the body. During sleep the breathing is even and deep, and the body recuperates.

Recuperates from what? From the irregularity of action caused by the waking, the surface brain. The breathing apparatus responds to every conscious thought. It gasps with astonishment, stands still with fear, or puffs with excitement.

In the long, quiet night it recovers its natural rhythmic action.

Our breathing apparatus is like a child’s untrained fingers – full of infinite capacity for the expression of beauty, harmony, power. But, like the child’s fingers, our breathing apparatus needs training to work steadily, intelligently, even if the brain does get flighty or lazy. Just as each one of the child’s individual fingers has to lean how to do its own work without responding to the impulsion sent to its mates, so the breathing apparatus must be taught to keep coolly, evenly at work no matter what is going on above in the brain or outside the body.

This can be accomplished by persistent practice.

Rhythmical action of the breathing machinery will keep the body full of power and prepare “a heart for any fate.”

One who teaches his body to keep coolly, sweetly, harmoniously at work no matter what turns up, will cease to gasp and gurgle, faint and collapse at the very times he most needs power.

When you are “tired” or “discouraged” your body is starved by short, irregular breath supply.

Lie down flat, with arms out from the body and eyes closed. Inhale slowly, but not too slowly; just easily; as you inhale, say mentally, with eyes raised under your closed lids, “I AM” – say it slowly and distinctly, and try quietly to realize that the Infinite is really you – “I and the Father are One.” Keep the chest walls expanded for a moment and the throat open. Then slowly and very smoothly exhale the breath, lowering your eyes as you do so, under closed lids always, saying softly, lingeringly, mentally, with downward inflection, “Love.” “I –AM – Love.”

Breathe rhythmically, as slowly as you can breathe easily, and always fully. Keep this up until your mind is quiet and you have forgotten all about being “discouraged” or “blue." Keep this up until I AM consciousness has gone with the breath into the lungs, and so into the blood, and with it into all the body.

It takes about two minutes for the blood to make the circuit of the body. But in order to change your “feelings” it must make the circuit several times, setting up a new rhythmic vibration of I – AM – LOVE – consciousness. Your whole being must “catch” the vibrations of that grand, peaceful, power-ful I AM consciousness. Lungs, heart, solar center and brain must pulse together with the Infinite.

This is the best “concentration” exercise I know of – the only sure means I know of for becoming conscious of the power flowing outward from the “world I AM: into the “world I do.” It is the only INFALLIBLE remedy I know for discouragement, unrest, lack of interest, impatience, anger, malice, revenge, resentment, and the hanging on habit. And I believe it to be literally infallible for any human being who really wants to be cured of any of these negatives.

Repeat the dose every time you feel negative. At first it may take ten minutes or more to free you, but after a time, five minutes will do it. If you nip every little spell in the bud, you will soon cease to feel distinctively negative at all.

In-breath the Infinite I AM; let it renew you, mind and body; out-breathe Love, Wealth, all you desire. Remember, you do not take in things you desire – they press out through you. You in-breathe I AM, Love, God.

NEVER MIND what the trouble is – just chop it squarely off with the practice. Keep at it. There is simply no end to the good you will get out of it. You will practice it until you get your consciousness right with the real pulses of your being – the I AM vibrations. In proportion as you live in that consciousness, you realize health, happiness, and SUCCESS.

Whatever breathing practices you use or don’t use, remember to straighten up and take a few, full, slow breaths, whenever you think of it – no matter where you are or what you are doing. There is LIFE in it and Joy.

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The Nature of Mind-Power

At this point I am confronted with the question that naturally arises when one begins to consider an unfamiliar object, subject, or principle—the question of: "What is it?" "What is Mind-Power" is a difficult question to answer, for it implies a knowledge of the thing "in-itself," apart from its activities and manifestations.

And this "thing-in-selfness" is something that the candid, scientific thinker admits is beyond the range of his thought and knowledge. Any attempt to answer such a question must involve one in a maze of metaphysical and philosophical speculation regarding something with is by nature unknowable.

And so I may as well frankly state here that I do not purpose "guessing" at the "thing-in-itselfness" of Mind-Power. For, at the best, any attempt at an answer would be merely a guess—for I do not know, neither do I know anyone else who knows!

I am acquainted with the numerous speculations of the ancient and modern philosophers and metaphysicians on the subject—I have read and studied them, and have rejected them as mere theories unsupported by facts.

And I have made and rejected a dozen or more theories of my own on the subject—all vague, foolish speculations. I have studied the best of what has been written and thought regarding this "thing-in-itselfness" of mind and Mind-Power, so you see my ignorance is not the ignorance that comes from lack of thought, or lack of acquaintance with the thoughts of others—but is rather the ignorance that comes as the result of much thought, and much study of the thoughts of others—the ignorance that is only realized through knowledge.

Regarding these ultimate questions, the best thinkers freely confess their ignorance knowing that, as Nordau has said, they "have plucked that supremest fruit of the Tree of Knowledge—the consciousness of our ignorance." Like Pyrrhon, some twenty-five centuries ago, they say "Uden horizo"—"I do not decide."

We do not know "things-in-themselves"—we cannot know them. If we knew the ultimate truths regarding the tiniest and most insignificant thing in the universe, we would know everything that is— for that tiniest thing is connected with, and related to everything in the universe, and that which underlies the universe—and to know the "thing-in-itself" of anything would be to know the great "Thing-in-Itself" of The All.

All that we can do is to know and consider things by what they do; and how they act; and through their manifestations and activities; and the results and effects of the same— rather than by what they are in the abstract, or apart from their activities, manifestations, and the phenomena proceeding from them.

Apart from their activities, manifestations and phenomena, things are but abstract no-things so far as our understanding is concerned—airy "words" coined by the metaphysicians and philosophers in order to provide food for speculation, argument, and dispute without end. And we may as well admit the fact that all consideration of ultimate things—things-in-themselves—inevitably leads us to the conclusion that the only real Thing-in-Itself is a SOMETHING, underlying all things and yet a No-Thing, and which transcends all of our experience, knowledge, reason, thought, and even imagination. And therein lies the folly of attempting to tell "just what" anything is.

In view of the facts mentioned, and which are held to be correct by the world's best thinkers, how much saner is it to devote our attention to the consideration of things as known through their activities, manifestations, and phenomena—knowing them by what they do, and how they act; by the laws and principles of the activities and operations; rather than by speculations concerning their nature as abstract thing-in-themselves.

This is the method of modern Science, as compared with those of speculative philosophy and metaphysics. But, "a little learning is a dangerous thing"; and "fools rush in where angels fear to tread." And so we shall never be at a loss for ingenious theories and "solutions" of ultimate problems.

We have among as some who glibly inform us that they know "just what Mind is!" Such add to the gaiety of the nations, and therefore are useful and interesting. Did you ever hear of the youth at college, who when asked by his professor: "What is electricity?" answered "Well, sir, I did know, but I have forgotten!" The professor answered, dryly: "Now, isn't that too bad! Here is the only person in the world who ever knew just what electricity is—and he has forgotten! What a loss to the race!''

Why do we not have courage enough to leave off this making of the speculative soap-bubbles with which we have been amusing ourselves, and learn to answer honestly, "I do not know!" or, at least like modern Science, learn to frankly state: Here our knowledge of the subject ends; tomorrow we may know more, but sufficient for the day is the knowledge thereof—and an inch of knowledge of facts is worth a mile of unsupported speculation and theory.

As Thomas L. Harris has said: "The theorist who dreams a rainbow dream, and calls hypothesis 'philosophy,' at best is but a paper financier who palms his specious promises for gold facts are the basis of philosophy; philosophy, the harmony of facts, seen in their right relation."

And, now, having confessed your ignorance and mine, let us proceed to a consideration of Mind-Power as known by its activities.

In the first place, let me say that I do not hold that Mind-Power is identical with mind. Rather does it seem to me to be correlated to mind, particularly in the operation of mind known as desire, will, and imagination.

If you like, we may consider it to be the acting aspect of mind. Mind has three aspects— the aspect of being, or substance; the aspect of thought, with the subdivisions of reason, feeling, emotion, desire, will, etc., on both conscious and subconscious planes; and third, the aspect of ACTING. And it is in this aspect of action that mind is known as Mind-Power.

While it is extremely likely that there is a certain employment and manifestation of Mind-Power in the ordinary processes of reasoning, intellectual effort, etc., still Mind-Power seems to be more closely connected with the more elementary phase of mentation, such as feeling, emotion, and particularly desire and will.

We know that it is possessed by the lower forms of animal and plant life; even the inorganic forms; all of which existed and employed the force before intellect and reason manifested itself in man. And so I would impress upon you that while Mind-Power may be called into operation by, and still more certainly may be directed by the intellect—still you must not make the mistake of identifying it with that phase of mind or attributing it solely to creatures possessing the same. It is a far more elementary and basic force, as you have seen in the preceding chapter.

Indeed, in order that you may understand the operations of Mind-Power you may as well get into the habit of considering it as correlated to that which we call WILL (as distinguished from intellect and reason).

By "will" I do not mean that phase or faculty of the mind which decides, determines, or chooses—although this customary use of the term is quite correct as applied to one phase of will. This deciding, choosing, determining faculty is one of the attributes of intellect and Self-consciousness superimposed upon the elemental will in the direction of guiding, directing, turning and restraining—it is the Ego at the wheel, directing the Ship of Life by the Chart of Reason, the motive-power being will, or Mind-Power.

Choice in the lower forms of life and activity simply means yielding to the strongest desire, or aggregate of strongest desires, or average of strongest desires.

No, I did not mean will in the above sense, but in the more elementary sense of the term—the original sense, for the word is derived from the root meaning "to wish; to desire strongly." And, in this elementary sense, the word "will" is used to designate that primitive, original, universal mental principle in life, which manifests in desire for action, and in the response to that desire. In this sense will may be considered as Desire-Will, both being held to be phases of the same thing—or rather the two poles of the same thing.

The desire-pole of this Desire-Will is connected with that which we call emotion, feeling, etc., which arouses it into action. The will-pole of this Desire-Will is connected with that principle of mental activity which we are considering under the name of Mind-Power—the dynamic aspect of mind. I ask that you re-read this paragraph, that you may fix this idea firmly in your mind, for upon it depends the correct understanding of much that I shall have to say in this work.

In Desire we find the first step toward Dynamic Mentation. Desire precedes action of will which releases the dynamic force of the mind—the Mind-Power. Desire is the coiling up the steel-spring of Will—there is always a state of "tension" about desire—a state of "coiled-up energy" caused by "feeling," "emotion" or similar state which has been aroused by the sight of, or memory of, or thought of, some attractive object. The "feeling" inspired by the attractive object coils up the spring of desire, and this "coiled-up" energy supplies the "motive-power of the will.

But, remember this, some desires are acted upon, while others are rejected—neither men nor things act upon every desire. There is the other pole of the Desire-Will which must be called into action—and this leads us to a consideration of the matter of choice, determination, or decision, which is so often expressed by the term "Will," as I said a little further back.

This choosing or determining phase of will, is little more than an empty name or term, so far as is concerned the relation between desire and will action in the cases of things and creatures lower in the scale than man. For in these cases this choice, determination, or decision is based entirely upon the degree of "feeling," or the degree of attractiveness of the objects presenting themselves to the attention —the strongest feeling, attraction, or motive-interest winning the day. (Fear is one of the strongest feelings influencing desire, and acts usually as a neutralizer of other feelings and desires, and is most potent as a motive influencing choice or decision—in fact, one is justified in regarding fear as the negative form of desire, being really a "desire-not-to.")

With the advent of reason, and intellect, particularly when the self-conscious ego appears, new elements are introduced, by reason of which man is enabled to deliberate and weigh motives, desires, feelings, emotions, etc., and thus the will of man is held to contain elements lacking in the general principle of will.

But the aspect of will with which we are much concerned is the aspect of action—the will-pole of Desire-Will.

Just where desire passes into will is impossible to decide—the chances are that they blend into each other. But this we do know, that "something happens" at a certain stage of the mental operation, whereby the attention of the thing, or ego, passes from the pole of desire to the pole of will— and then, one of two things happens, i.e.,

(1) either the "coiled-up" spring of desire is released by the will, and the energy of desire is transmuted into the energy of will, which thus releases the Mind-Power or dynamic quality of mind into action; or else,

(2) the will refuses to be aroused, and desire slowly uncoils her spring, and the tension is relieved, gradually or at once. The will may be cultivated and developed so as to refuse to release the spring of desire into action—and in this inhibiting quality lies much of that which is called "strength of will"— it often requires more will not to do, than to do.

The aspect of "action" is the true dynamic quality of will. And with action all will is intimately and inseparably connected. As Prof. Halleck says: "Will concerns itself with action. The student must keep that fact before him, no matter how complex the matter seems." Action is the "inner meaning" and reason of the will.

And it is with this phase that we are concerned in the present work. Action is the essential aspect of Mind-Power—the latter exists for the purpose of Acting. It is the essence of activity.

And so you will see that this "universal dynamic mental principle"—which I have called "Mind-Power," is not that phase of mind which manifests as intellectual, reasoning processes, but is that phase of mind which is aroused by desire-will—and which ACTS. It is manifest in the universe among forms of life below the plane of reason, as well as among those on that plane, and therefore precedes Reason in evolution.

It also manifests along unconscious and automatic lines, and precedes the self-conscious stage of man. It represents an elementary, primitive, fundamental, dynamic mental force; and may be thought of as a raw, crude, undeveloped force: manifesting along the lines of instinctive action or appetency, rather than along the lines of intellect, reason, or the higher cognitive faculties. It is something far more elemental and basic than intellect. It is more nearly akin to the elemental life forces which we personify under the name of "Nature."

"Whether or not that which we know as reason or intellect were evolved from an elemental Mind-Stuff; or whether these higher forms of mentality are something of an entirely higher and distinct nature; or whether, as the occultists hold, intelligence is the result of the influence of a Spiritual Ego (something distinct from mind) upon an elementary Mind-Stuff—these are questions belonging to other phases of the general subject of Being, with which we have nothing to do in the consideration of the subject before us.

I have my own opinions and beliefs on these points, and so have each of you—we may differ regarding the same, but may still be able to examine the subject before us as co-workers, in spite of our lack of agreement regarding questions of philosophy, metaphysics, or religion. We are dealing with a natural force—a universal energy—now and here, and should examine and study its principles just as we would were it electricity, magnetism, heat or light that we were studying.

I am inviting you to a scientific study, not a metaphysical or philosophical speculation, doctrine or theory. These latter things have their own good places—but they have no place here at this time.

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Mental Architecture

"Architecture" means "the art or science of building or construction," and "Mental Architecture" means "the art or science of Mind Building." By "Mind Building" I, of course, mean "Brain Building," for as I have told you in a previous chapter, the brain is the "machinery" of the personal manifestation of mind, or the "converter" or "transformer" of the Mind-Power.

But as the word "mind" is generally used as synonymous with "brain," in the case of individuals, I shall speak of "Mind Building" in this lesson, although I always mean "Brain Building" when I so speak.

The differing manifestations of mind in the various persons with whom we come in contact is at once recognized as depending upon the character, quality, degree and grade of their brain-material The brain is composed of a peculiar substance called "plasm," or elementary living-matter.

The word "plasm" is derived from the Greek word meaning "a mould or matrix," and its use in connection with the brain-substance is peculiarly appropriate, for it is in the cells of the brain that "mental states" are "cast or molded," as it were. The brain is composed of an enormous number of tiny cells which are the actual elements in the production and manifestation of thought, or mentation.

These brain-cells are estimated at from 500,000,000 to 2,000,000,000, according to the mental activity of the person. There is always a great number of reserve brain-cells remaining unused in every brain, the estimate being made that even in the case of the wisest man, or most active thinker, there are always several millions of unused brain cells held as a reserve.

And the most advanced science also informs us that the brain "grows" additional cells to meet any demand upon it. And brain-building is the development and growth of brain-cells in any special region of the brain; for, as you probably know, the brain contains many regions, each region being the seat of some particular function, quality, faculty or mental activity.

By developing the brain-cells in any special region, the quality, activity or faculty which has that region for its seat is necessarily greatly increased and rendered more effective and powerful.

The investigators along the lines of Phrenology have long since recognized the fact that brain-centers or regions could be developed by proper exercises, etc., and the text-books on that science give us many interesting facts regarding the same.

These cases show us that not only is an individual able to develop and cultivate certain qualities of mind on the one hand, or restrain them on the other, but that also the very outward shape and size of the skull manifests a corresponding change, for the bony structure accommodates itself very gradually to the pressure of the increasing number of cells in some particular center or region of the brain.

It is a fully demonstrated scientific fact that a man may "make himself over" mentally, if he will but devote the same degree of attention, patience and work to the subject that he would in the case of a desired development of some part of the physical body—some muscle, for instance.

And the processes are almost identical in the case of muscle and brain-center—use, exercise and practice along the lines pointed out by those who have investigated and experimented along the particular line.

Prof. Elmer Gates, of Washington, D. C., one of the most remarkable men of this age, has given to the world an account of some remarkable experiments along the line of brain-growing, the experiments having been tried upon various animals. He tells us that his early experiments along this line were in the direction of training dogs to develop some one particular sense, that of seeing or hearing particularly.

He would specially train a certain number of the animals according to his methods, and at the same time would keep a like number of the same animals of the same age, etc., without any extraordinary use of the particular faculty in question, and still a similar number without the opportunity of using that faculty at all. At the end of a certain time he would kill some of the animals belonging to each class, and upon examining the brains of each he made the discovery that the number of brain cells (in the regions of their brains in which the sense or faculty was manifested) showed a startling difference, depending upon the degree of use and exercise of the particular faculty.

His specially trained animals showed a much greater number of brain-cells than had ever been found in animals of the same breed and age. Prof. Gates continued these experiments over a number of years and obtained some remarkable results. He specially trained the faculties of some of his dogs so that they were able to distinguish between seven shades of red and a like number of green shades.

I have not the time here to speak at length of the wonderful results of Prof. Gates' experiments, but he has firmly established the scientific fact that brains may be "grown" at will, if the person will apply himself to the subject with sufficient zeal and ardor. I have conducted u number of interesting experiments (not with dogs, or through vivisection, however) which have proven conclusively to my mind that the entire natures, dispositions, characters and faculties of people may he entirely changed by intelligent psychological methods along the lines of Suggestion or Auto-Suggestion, accompanied with certain other methods to be mentioned in this lesson.

The great school of "New Thought" people of the various sects, cults and associations have been doing some excellent work along these lines during the past ten years or more. Their systems of "affirmations" and "denials" really developed or restrained their brain-centers and desirable qualities were increased and developed and undesirable ones were restrained. But the mere use of "affirmations", "auto-suggestions" or even strong, positive suggestions given by another, forms only one-third of the work necessary in order to produce the best results.

It is all very well to assert "I am Brave," "I am Industrious," "I am Active," etc., etc., but if the work stops there it remains only one-third done. It is true that these affirmations and auto-suggestions undoubtedly do stimulate and develop mental faculties and brain-centers and play an important part in character building. But in order that they be used to the best advantage there must be visualization, and there should be a certain physical acting out of the mental suggestions or affirmation. There must be seeing and doing as well as saying.

You will remember what I said in my lesson on Mental Suggestion regarding the fact that "mental states take form in physical action," and its twin-truth that "physical action produces mental states." It is a case of action and reaction in both instances.

For instance, if you will start in to feel angry, and keep it up a little while (even though the emotion is assumed for the experiment), you will find that your brows will form into a frown and that your hands will clench and your jaws will fasten into a savage "bite." You know this to be true, of course. But then, on the other hand, if you will assume the above-mentioned physical characteristics accompanying anger and will keep them up earnestly for a short time, you will find yourself actually feeling angry. And the same thing is true of the feelings and actions of pleasure.

Think intently of some pleasant thing and you will find your face breaking into an expression of pleasure—you will smile; your eyes will twinkle and you will manifest all the outward characteristics of pleasure. And, on the other hand, if you will "throw yourself into the part," and will smile and manifest all the outward signs of pleasure, you will find yourself beginning to feel "bright, cheerful and happy" in a short time.

I have seen a sign bearing the simple word "smile!" in big letters cause people to change their mental states in a few moments. They would take the suggestion and being amused at the sign they would begin to smile—then the smile's physical actions would react upon their minds and they would begin to "feel good" and so on.

I defy anyone to manifest the physical actions of any particular emotion or feeling, earnestly and actively, for a short time, without the corresponding mental state actually manifesting itself. Go into a business house manifesting the outward signs of good nature, confidence, self-reliance, etc., and you will not only impress others by suggestion, but you will also impress yourself, and you will begin to actually feel the thing that you have been acting out.

Go into the same place manifesting the outward appearance of failure, lack of confidence, fear, etc., and not only will your suggestions be taken up by the others, but you will sink deeper and deeper into the mental state you are acting out.

I have known people to acquire a masterful, confident, reliant character by a systematic and persistent "acting out" of the part—their "second-nature," so acquired, growing stronger than their original nature.

The exercise of the faculty, in this way, developed the brain-cells in the proper area and the people were indeed "made over." I know men who, when feeling "blue" or "discouraged" will always force a smile to their faces and in a short time they will regain their accustomed or desired cheerful state.

I have known at least one man to rouse feelings of stern determination by similar methods. This man was in a position in which there would frequently arise the necessity for the manifestation of the most determined sternness and an almost angry display of will.

The man in question was by nature a good-natured, easy-going, kindly person, and he found it almost impossible to manifest the desired qualities upon the occasions mentioned.

But one day he was roused to a state of intense determined sternness by a most annoying exhibition of careless action in the office, which although soon settled, left him with the physical reflex of the mental state just experienced. Before this physical condition had passed away there arose, unexpectedly, a case of genuine necessity for the exhibition of the stern, determined action mentioned in the first place. Meeting the man to whom this attitude must be manifested, our man found that, much to his surprise, he displayed a wonderful degree of the desired trait and gave the other man a talking to that made his hair stand on end, and brought the desired result instantly.

No one was more surprised at this occurrence than our man, and after it was all over he tried to "figure it out"—and did. He came to the conclusion that when he was manifesting the physical conditions of the mental state, it required but a trifling effort to induce the state itself—in fact the state came almost "automatically." He had discovered, by accident, a well-established psychological law. And he made use of it ever after.

Thereafter, whenever he had to "work himself into a state," as he called it, he would walk about his office a few moments before he would see the other man, and during his walk be would "bite" hard and protrude his jaw; he would frown and clench his fists and make his eyes glare, etc., etc., and before long he would feel himself in the proper mood to see the other man and give him the necessary "laying out" The plan worked like a charm. I almost dislike to tell you the sequel, however.

Our good-natured, "easy" man so developed these opposite qualities by this practice that in a few years he was known as a man to be dreaded by those who had occasion to receive treatment at his hands, and his whole nature seemed to have changed, and even his best friends would then hesitate to call him "easy" or "good natured."

He had made himself over— that's all. And from this story you may build up a whole process of character building if you have sufficient imagination and ingenuity—for the principle is the same in all cases. Character is plastic—and may be molded at will, by intelligent methods. But it takes more than "holding the thought" to do it— one must learn to act out the part desired, until it becomes second-nature.

I wonder how many of you will realize what a wonderful field is here opened out for you if you will follow the idea taught by the past few pages? How many of you will realize that I have herein given you the "Secret of Making Yourselves Overt?" I wish that I could fairly "pound into you" this truth. When I think of what many of you are; and then of what you might be, if you would realize the inner truth and importance of what I have just told you— well, then, I feel like printing the tale in big, black-faced type and capital letters—so that I could make you read it.

I think that the facts and principles above stated are self-evident and need little or no backing up by authorities. But I think I will give you a quotation or two to help fasten the idea in your minds. Prof. Halleck says: "By restraining the expression of an emotion we can frequently throttle it; by inducing an expression we can often cause its allied emotion." I wish that every one of you would commit the above words to memory—they are golden. By expression Prof. Halleck, of course, means the physical manifestation or expression—the physical action which springs from the emotion.

Prof. William James has this to say along the same line: "Refuse to express a passion and it dies. Count ten before venting your anger and its occasion seems ridiculous.

Whistling to keep up courage is no mere figure of speech. On the other hand, sit all day in a moping posture, sigh, and reply to everything with a dismal voice, and your melancholy lingers. There is no more valuable precept in moral education than this, as all of us who have experienced know: If we wish to conquer undesirable emotional tendencies in ourselves we must assiduously, and in the first instance cold-bloodedly, go through the outward movements of those contrary dispositions which we wish to cultivate. Smooth the brow, brighten the eye, contract the dorsal rather than the ventral aspect of the frame, and speak in a major key, pass the genial compliment and your heart must indeed be frigid if it does not gradually thaw." Aren't those words fine? Read them over several times so as to be sure to grasp their full meaning!

If you wish to cultivate a quality in which you are deficient, you must think about it, dream about it, concentrate upon it—live it out in your thoughts as a "day-dream" or "mental picture"—hold the visualized mental image of it always with you—and last and equally as important, if not more so, act out the physical manifestations of it—play the part out. Act your part, earnestly, ardently, constantly, eagerly, steadily.

On the other hand, if you wish to repress a quality, the best way to do it is to cultivate the opposite quality, and the undesirable quality will be "crowded out." If you wish to get rid of darkness in a room, you don't have to shovel it out—just open the windows and "let a little sunshine in." Prof. James has told you the same thing in the quotation given a few moments ago. it is psychological law. Kill out the negative by cultivating the positive. That's the rule! But don't forget to act out the part!

What is called auto-suggestion, or self-suggestion, id one of the most active agencies employed in Mind Building. Auto-suggestion covers all the various forms of affirmations, denials, statements, etc., employed by the several "New Thought" schools, and is the underlying principle of all forms of "self-impression." "Self-impression" would be a better name than any of these terms, for it described the process exactly. One "impresses" his mind with certain ideas, suggestions, feelings and mental states.

There is a dual aspect of mind which enables one to play two parts at the same time, viz.,

(1) the part of teacher or master, and

(2) the part of scholar or pupil.

One may charge his mind with the task of waking him up at a certain time in the morning—and wakes up. Or he may charge his mind to remember a certain thing—and he remembers it.

This form of self-mastery may be carried to great lengths, and one may bid his mind collect data regarding certain subjects, from amidst its heterogeneous collection of mental odds and ends of knowledge; and then bid it combine the information into a systematic form—and the mind will so act and the combined information will be at hand when needed. I find myself doing this, almost unconsciously, when I start to write a book—fact after fact and illustrations appearing at their proper time and place. The field of self-impression has just had its outer edges explored—there is a great region of mentation here awaiting some of you.

And so, this auto-suggestion is a case of "says I to myself, says I." And the queer thing is that if you will impress your mind sufficiently, strongly, and with sufficient repetition, you will find it taking the impression and acting upon it.

Repetition is a great thing in auto-suggestion. You remember the case of the man who told a certain He so often that he got to actually believe it himself—repeated auto-suggestion works along the same psychological lines. Hearing a thing impressed upon it sufficiently often, it takes it as a fact, and proceeds to act it out accordingly. Constant affirmation and statement, made to one's self, will manifest in actual conditions.

Many a person has changed his whole physical and mental condition by a careful, persistent course of auto-suggestion. Of course, if one combines the mental image, or visualization process with the autosuggestion, he will obtain a doubly efficacious result.

And, if, in addition to these two, he will practice acting out the part along physical lines, he will reap a ten-fold harvest of results. These three forms combined, employed and persisted in, will work miracles in any one.

For instance, if one suffers from fear in meeting other persons—an abnormal timidity or bashfulness, commonly called " self-consciousness"—the first thing for him to do, is to brace himself with constant affirmations or auto-suggestions of "fearlessness"; then he should visualize himself as absolutely fearless; then he should endeavor to reproduce the physical appearance and outward demeanor (an acting out of the part) of the fearless man.

And thus will he gradually develop into that which he desires. His ideal becomes real—his dream a fact—his feelings actions—his actions feelings. And this rule and example will hold good along the whole line of personal qualities or characteristics. All come under the rule—the same principle works in all cases. Get the principle and you have the secret of the whole thing.

But here I am going to suggest a little variation along the lines of autosuggestion, which I have found to act admirably in this class of cases. The ordinary auto-suggestion, or affirmation works along these lines, viz., one affirms or suggests to himself something like this: "I am fearless—I fear nothing—I am courageous—I am filled with confidence," etc., etc. Now this in fine—no one who knows anything about the subject will dispute the fact that a man "holding the thought" that "I am fearless," will be filled with courage, and will manifest the qualities that he is claiming for himself.

It is the old tried and oft-taught plan of affirmation or auto-suggestion that has worked wonders for so many people. And I positively advise you to follow this plan of "holding the thought," and making the affirmations or autosuggestions in the first person, when you are "going into action." As a "bracer" it is unexcelled. But there is something else not so old—and here it is.

You will see in the previous chapter, entitled "Healing Methods," (in that part devoted to self-healing ) I tell you to imagine yourself as "John Smith," or whatever your name may be—that is, as a separate person, and then to "treat" him as such —just as you would a patient well, this plan also works admirably in cases of character building by auto-suggestion.

While the "I am," etc., plan is good as a bracer, and when going into action, still this last mentioned plan of mine operates far better when it conies down to steady "treatment" of oneself for mental failings; weaknesses and character-building. Just try both plans yourself and see if I am not right—but practice my plan a little until you acquire the "knack" before finally deciding the matter. Here is how it works in practice.

Suppose you wish to cultivate fearlessness in place of the fear-thought that has bothered you so much. Well, in addition to the mental image of visualization and the never-to-be-forgotten acting out the part, you wish to try auto-suggestion. The old way, you remember, was to claim to yourself, "I am fearless," etc. Now my new way of "treating" yourself is to imagine that you are "treating" some other person for the same trouble. Sit down and give a regular treatment. Imagine yourself as sitting before your personality—the central mind giving a treatment to the "John Smith" part of you—the individual "treating" the personality. The individual (that's you) says to the personality of "John Smith": "Here, John Smith, you must brace up and do better. You are fearless, fearless, FEARLESS! I tell you, you are fearless! You are courageous, and brave, and bold! You are confident and self-reliant! You fear nothing! You are filled with strong, positive Mind-Power, and you are going to manifest it—you are going to grow more and more positive every day! You are positive this minute— do you hear met Positive this very minute! You are positive, fearless, confident and self-reliant right now, and you will grow more and more so every day. Remember now, you are positive, positive, positive—fearless, fearless, fearless!" etc., etc., etc.

You will find that by this plan you will be able to fairly pour in the positive suggestions to "the John Smith part of you," and the latter will take them with the same effect as if there were two persons instead of one. And there are two persons, according to the occult teachings—the individual and the personality.

This plan will afford a welcome variation to the monotonous "I am this and I am that" methods which have caused so many once-ardent followers of the "New Thought" to throw up the whole matter in disgust. This wholesale "I am this and that" business has tired many a good soul who thereby let go just when in sight of attainment. To such and to all others I would say: "Try this new plan!" Learn to actually "treat yourself" by this method and you will be surprised at the rapid progress you will make as compared with the old plan.

But don't forget to impress upon the "John Smith" part of you that he must hold the mental image or visualization; and that he must start right in to act out the part! Don't let him get away from this—insist upon it—cross-examine him about it before each treatment and hammer it into him hard. For as our colored brother would say. "He sure needs 'em all" to carry him through.

Now, please experiment with this method on yourself and find out its wonderful possibilities by your own experience. Don't rest with my say-so, but prove it for yourself.

When once you have found out just what this method will do for you you will wonder that you had never thought of it before. You will cultivate a sense of individuality which will recognize the personality is a plastic something that can be molded and shaped at your will by this "treatment." And, best of all, you will learn to know that the individual is you, and you are the individual and that the personality is merely something that "belongs to you." "When you have reached this stage you will have called to your hand the forces of the great Mind-Power and will indeed have a right to call yourself "positive" and an "active center of power" in the great Ocean of Mind-Power.

And all this will have been brought about by this new plan of '' Says I to myself, says I. Is it not worthwhile?" Then start in to "make yourself over as you will.

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Market Segmentation with Sensable Technologies Part I

Descriptions: Bill Aulet discusses how he and his team at SensAble conducted market segmentation for their novel 3D imaging technology.

Our Instructor: Bill Aulet

In regard to market segmentation, let me give you a very concrete example. One of the companies that I started with, Thomas Massie-- it was actually his technology started with sensible devices then we created SensAble Technologies-- was a revolutionary 3D interface into the computer. Basically, it was a robot that allowed you to feel things in the computers. It was like a 3D mouse next to it. But I could feel it as I've moved in here. I could feel what I saw. And I could lift it up and down, I could twist it around, I could move it-- extraordinary technology. And I could actually deform what I saw there.

So for the first time people could-- they could see things in the computer. They could hear things in the computer. But for the first time, they could touch it as well. Extraordinary breakthrough. It allowed all types of things to happen. You could now play games, that way you could feel things, you could do medical simulations, you could do-- interact with 3D objects in ways that people couldn't imagine-- have imagined before. Blind people could now use it.

There was just-- it was a target rich environment of things that we could do. And we made a list of all the things we could do. It was extraordinarily long. Crazy ideas. Ideas that were inappropriate. But we had to come up with a way to move forward that was aligned with our passion and our values.

So what we did is we made a matrix that listed at the very top the top markets that we were going to be involved with. And for instance, one of them was an animator. That was the customer. So in this it was the--the industry was the entertainment industry. And I apologize for this being too small, but we'll put online an example of this matrix because it's going to be very detail.

But while the industry, entertainment, was relevant, what was much more relevant was, who was the end user? Who was the end user? And in this case, the end user was an animator-- be it Pixar, be it Industrial Light and Magic, be it Disney. All these people had a real need to move three-dimensional objects around. And we decided not to focus on a 2D, but strictly the 3D.

So within that, we had to say, that's the end user. What exactly are they doing? And in three dimensions, what they were doing was, what was the application that they were doing? And the application was they were sculpting, they were painting, and there might be some dynamics.

So you've seen 3D movies. So they have to create the short shapes. They have to sculpt them. They then paint them to be a certain color, and they paint them in three dimensions. And then they move them around. And so all of these things were things that our animators we're doing in a very non-intuitive way. But as soon as I could have our three device, they could do that.

And so when we go down to what were they going to use it for, now, we could have the specific benefits that they were going to be achieved from this as well. And we could-- we gave a detailed description of the benefits that they would get from this, then we would say, what does the market look like-- market characteristics? Then we talk about who are the current players that are out there doing that, so we can see the as-is state-- so why we're better. And you can see through this whole matrix that we layout.

Complete Entrepreneurship Course
What is Entrepreneurship
What is Innovation
Varieties of Innovation
Three Ways to Start a Company
Six Myths of Entrepreneurship
How to do Market Segmentation
What is a Beachhead Market
Passion for Entrepreneurship
Market Segmentation with SensAble Technologies Part I
Market Segmentation with SensAble Technologies Part II
From Passion to Idea or Technology
What Makes a Business

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Making Over Oneself

Now comes the question "In what respect shall I make myself over?" And this is a question that I cannot answer for you, because each one of you would have to be answered differently, and I would have to understand the requirements of each particular case before I could so answer.

But, after all, each and every man or woman who studies these chapters has a very good idea of his or her particular strong or weak points of character. Each one knows just about what qualities need to be strengthened and built up, and just which ones need to be restrained. Every person knows his short comings in the lines of personal qualities or character, for he or she has been forced to this knowledge by coming in contact with the world.

If you are considering the question of character architecture in your own case, I would advise a strict self-examination with a pencil and paper, in which you must set down the degree of development of each particular quality, without fear or favor toward yourself. When you have done this you will know just how to proceed. You will have given yourself a mental diagnosis. I herewith give you a general list of qualities, etc., as an aid in this work of self-examination as a basis of mental architecture. In using it ask yourself the question: "What degree of this quality do I possess?" And answer the question "on honor."

Below I give you a list of the "faculties" usually given in works on phrenology, which will aid you very materially in preparing your report on yourself. Each faculty relates to some quality of character possessed by you, and regarding which you are asking yourself the question mentioned above:

Sexuality. Ideality. Friendship. Mirthfulness. Love of Life. Sense of Size. Physical Appetites. Sense of Order. Cautiousness. Memory. Firmness, Language. Faith. Judging Human Nature. Ingenuity. Parental Love. Imitation. Stick-to-it-iveness. Sense of Shape. Determination. Sense of Color. Secretiveness. Sense of Locality. Self Esteem.

Musical Taste. Hope. Comparison. Sympathy, Domestic Qualities. Sublimity. Love of Places. Observation. Fighting Qualities. Sense of Weight. Acquisitiveness. Sense of Number. Love of Praise. Sense of Time. Integrity. Originality. Veneration. Agreeableness.

Every one of the above mentioned faculties or qualities may be increased or decreased by the practice of the methods given in this lesson. Autosuggestion, visualization and acting-out-the-part—that triple method of character architecture will enable anyone to "make himself over" in any one or more of the above qualities. You will, of course, always remember that the methods named act in the direction of stimulating the growth of the brain-cells in the particular centers, areas and regions in which the particular faculty or quality is manifested.

The immediate cause of the growth of the brain-cells is the desire of the individual manifesting itself along physical lines; coupled with that law of Nature which causes increased physical or mental growth in accordance with necessity or need.

The earnest desire, heightened by visualization and auto-suggestion, stimulates the brain centers manifesting the desired qualities, and by so doing causes a more rapid production of new cells and the greater development of the existing ones. Then the acting-out-the-part, with its physical manifestations, creates a direct demand upon the brain for means of manifestation, and the brain responds by growing additional cells to meet the demand.

There is in Nature a law that tends to furnish to the organism that which is needed for its development and necessities. The horse has evolved from a three-toed animal into a one-toed one, in response to the demands of its environments, and the necessities of its life. Birds of prey have claws and beaks adapted to their needs and wants; beasts of prey have great teeth, claws and shape of body adapted to their wants and necessities—and so it is all through Nature.

But remember this, that animals constantly change as their environments alter, for Nature always is ready to supply that which is demanded by the necessities of the organism. Evolution gives ns many convincing illustrations of this fact, which I regret not being able to mention here. If a part of the body is brought into unaccustomed use, it becomes tired at first and then Nature sends to its relief increased nutrition and development so that in time it can meet the new requirements with ease. And so it is in this matter of the brain-cells.

Make a demand upon Nature for increased power along certain lines and she responds. And the way to make the demand for new brain-cells in order to manifest certain qualities to a higher degree is to follow the methods given you herein—auto-suggestion; visualization and acting-out-the-part. I trust that you now understand not only the "how" of this subject, but also the "why" of it

It is impossible in the space of a few chapters to give detailed instruction regarding the development of each separate faculty of the mind. That would require a good sized book by itself. But I have given you the general principles and directions and you should be able to work out the rest of the problem yourself. I shall, however, give you special directions for the development of the particular qualities most necessary to the dynamic individual mentioned in the chapters on personal influence.

Before proceeding to this last mentioned phase of the work, however, I wish to say that not only may one "make himself over" by the methods given, but be may "make over" other people by the same methods applied in the forms of suggestive treatment This is particularly true in the case of children, whose characters are extremely plastic, and who yield readily to constructive shaping and guidance.

It is not necessary for me to go into this matter in detail, for in my chapters on "Mental Suggestion" and "Mental Therapeutics," as well as in the present lesson, I give the principles of such treatment and the methods of applying the same. I trust that you have paid sufficient attention to what has been taught to be able to understand and apply this form of suggestive treatment to others. What I have said about treating the "John Smith" part of you is true when you are actually treating others.

The same principles apply. In addition to these you may advantageously use treatments by mentative currents, which will tend to induce in the mind of the other person the desired mental state, which in time will result in the production of the new brain-cells needed to "establish" the mental character-cure. In treating others for a change of character, proceed exactly as you would in treating them for a physical ailment—the principle is the same, for the trouble arises from a similar underlying cause. In both cases you are treating mind, remember.

And now to the building up of the dynamic individual. We have seen what he was like, and now we must try to "make ourselves over" to resemble him.

The methods given in the present chapter, and the one immediately following it apply to this work, of course. Let us now form a mental picture of the dynamic individual and see what qualities he possesses, and then learn how to develop and cultivate those qualities.

Our dynamic individual is possessed of a strong desire. He knows how to "want" a thing the right way. No mere "wishing" or "sighing" for a thing — when he wants a thing he wants it "We all think that we want things, but the majority only want them in a half-hearted way. The flame of desire burns feebly and gives little light or heat

One of the first things you will notice in coming in personal contact with the men "who do things" in the world is that they are filled with that intense, eager, longing, craving, hungry, ravenous desire that urges them on to mighty effort and achievement—which makes them demand things instead of begging for them.

Even among the animals that we speak of as "strong" and "masterful," you will find that this desire quality is strong, so much so that it impresses itself in their every movement and action. And on the other hand, you will find a lack of that same quality in the species of animals that are preyed upon, hunted and devoured by the others. This class of weak-desired animals impress us as "weak" and "spiritless."

And so it is with men. No one ever did anything or got anything unless he was filled with a strong, hungry desire for that thing. If a man feels a hunger for attainment, just as he feels a hunger for his meals, he will make mighty efforts to satisfy that hunger. Just think of what you would do to satisfy a craving hunger! Well, these men feel the same way about other things for which they are hungry.

Desire is a form of hunger. And the hungrier a man is for a thing the more Desire-Force will he manifest and the greater efforts will he make to get that thing.

People have fallen into the habit of speaking and thinking of "desire" as an unworthy, low, animal, selfish quality—but they are seeing only a half truth while thinking that they are seeing the whole thing. They seek to escape by speaking of "high desires," "aspiration," "ambition," "zeal," "ardor," "love," and a number of similar terms—but these things are merely our old friend '' desire'' with a new name.

Let me give you a few words used in speaking of some form of desire.

Here they are:

Desire, wish, want, need, exigency, mind, inclination, leaning, bent, animus, partiality, penchant, predilection, propensity, willingness, liking, love, fondness, relish, longing, hankering, solicitude, anxiety, yearning, coveting, aspiration, ambition, eagerness, zeal, ardor, appetite, appetency, hunger, thirst, keenness, longing, craving, etc., etc.

Quite a formidable list!

The truth is that all of the "feelings" that incite one to action of any kind or sort, are forms of desire. Without desire one would cease absolutely from action. Preceding every action there must be desire, either conscious or unconscious. Even those people who make a virtue of renunciation of desire, and who claim to have "conquered desire absolutely," are acting in response to a more subtle form of desire.

How is this, you ask? Well, simply because they are carrying out a desire not to desire certain other things. Desire is at the bottom of the renunciation, just as it is at the bottom of the very desires they wish to renounce. This must be so always, for desire is a fundamental natural law, and is always manifest. Not only in the doing of things is desire manifest, but also in the refraining from doing the same things. One man desires to smoke —another desires not to do so.

Desire in both cases! "Lack of desire" to do a certain thing simply means a desire to pursue an opposite course of conduct and action. And so it goes—desire is manifest in every action and refraining from action—so long as one has the capacity for action. Nothing has ever been done, created, or manifested without desire. The very atoms manifest desire in their combinations. And so, all the universe has been built up through the operation of the law of desire, and the law of will—both of which are phases of the one law. Desire underlies all life—it rests in the very heart of life itself. And the greater the manifestation of vitality, the greater the force of desire.

But remember always, that there are wise desires and unwise desires. And the dynamic individual learns to distinguish between the wise and the unwise desires—between the "good" and the "bad" ones—and governs himself accordingly. He examines his desires and picking out the ''good and wise" ones he discards the "bad and unwise" ones—then he proceeds to develop and build up the ones he has selected.

And how does our dynamic individual develop his desire when desire in itself is not a separate mental faculty, but, instead, manifests through and in each faculty!

He proceeds to hold up to it the mental image of the things to be desired, and the Desire-Force within him flows forth, and manifests more and more energy according to the stimulus. Desire-Force is always inherent in the person just as is Will-Power, but both need an incentive to action—a stimulus to manifestation.

It is a well-known law of psychology that desire flows out and manifests itself in response to an object. This object of desire is always something that affords pleasure, satisfaction or content to the individual, or else that will rid him of pain, discontent, discomfort, or dissatisfaction, either immediate or remote in both instances, and sometimes indirectly; that is, the pleasure or pain may be occasioned by the pleasure or pain, immediate or remote, of some other person in which the original person is interested.

The clearer the mental image of the object of desire, the greater will be the degree of desire manifested, all other things being equal. A child may be filled with discontent—it wants something, but does not know what it wants. Then the child thinks of "toys"—and it begins to want still harder. Then it sees a toy—and then its want becomes very intense.

One may feel hungry in a degree, but when he sees some particular object of taste, the hunger becomes far more intense. And so it follows that if one will keep on presenting to his desire the suggestion and mental image of the object, then will the desire begin to burn more fiercely and strongly and may be cultivated to almost any degree.

You know how one may awaken desire in another this way, by means of suggestion, and by presenting the mental image of the object, in conversation, etc.—how many of us know to our cost how the "sight" of an unthought of thing makes us begin to "hanker" after it and long for it!

The book agent plays upon this trait of character in us—and so does the department store man on bargain days and by his window displays. You will remember what I told you in the chapters on suggestion, about the steps in "salesmanship," the important point being to "arouse desire" in the customer—and what I said about the same thing in the case of the advertiser.

This idea underlies all forms of suggestive influence and is manifest in the lives of every one of as, every day of our lives. And if this be so, can you not see that by auto-suggestion you may arouse the same degree of desire in yourselves that others arouse in you and you in others!

The threefold method—auto-suggestion, visualization and acting-out-the-part, will develop desire in you. In auto-suggestion, along these lines, you must "treat" yourself for desire. Tell the "John Smith" part of you how much he desires this or that—how much he aspires to this or that—how strong is his ambition for this and that, etc.

Then visualize the object that is the thing desired, until you can see it plainly and clearly. See yourself in possession of it, or as having attained it Keep this mental image always with you, for it will act powerfully in arousing your Desire-Force.

Then act-out the idea of gaining headway and moving on to the possession or attainment. Cultivate the outward actions and demeanor of the man who has "arrived." If you are after success, then act-out the part of the successful man. You need not be told why, after what I have said.

In conclusion, I will again remind you that the objects of this development of desire are,

(1) that your will may be called into play, and

(2) that your Desire-Force may be set into activity and thus begin in its "drawing," "attracting" work.

Read what I have said about Desire-Force in the previous chapters. Now, do not dismiss this part of the subject lightly. It is most important to you. Desire and will are the two phases of Mind-Power, and you must develop both of them in order to get the best results.

Keep the flame of right desire ever burning brightly. Feed its lamp with the ideas of the objects of desire by auto-suggestion, visualization and acting-out. Remember my parting words about desire: The first thing in the direction of doing things, or getting things, is to want the things hard enough!

A strong, ardent, keen desire will clear away the undergrowth of the path of success. It will attract you to the people and things needed for its satisfaction, and will attract to you the people, things, circumstances, environments, etc., needed for its satisfaction. Desire is the soul of the law of attraction.

And now let us consider the second attribute of our dynamic individual. It is will-power. Our man is an example of living will. He is filled with the force of action. He is determined. He keeps his will on an object just as a machinist keeps his chisel en the hard metal, letting it bite in deeper and deeper until the desired impression and end is obtained.

I have told you how the will is always set into operation by the urge of desire. When you develop and cultivate desire you are doing much to cultivate Will-Power. So I need not repeat this part of the process —I have just told it to you under the head of desire.

But there is another feature about the use of will which I mast call to your attention. It is the feature of its determined application and manifestation. It is all very well to have a strong will, but it will avail you nothing unless you learn how to apply it.

The secret of the resolute will lies in determination and persistency. And the first thing to be acquired is the capacity for attention. "Writers on psychology will tell you that a "tenacious attention is one of the strongest factors of a cultivated will." That is it—you must acquire tenacity of attention. You must acquire the art of patiently dwelling upon a thing until you accomplish your purpose.

You must learn to do things thoroughly and completely. You must learn to concentrate your will upon a thing and not allow it to be distracted or to wander off until you do what you set out to do. You must cultivate stability, decision, perseverance, tenacity and stick-to-itiveness. And you can do all of these things by the triple method given in. these chapters. Each quality is capable of cultivation and development in the same way.

You can do these things "if you want to hard enough." First stir up your desire to accomplish the task—then will that you shall do it—then do it.

Thousands of others have done these things—and so may you if you are an individual and are not a mere personal shadow. I shall now give you some advice regarding will-development, to which I ask you to pay close attention.

The first obstacle to be overcome in the work of cultivating Will-Power is to overcome the old habits of weak will, and to replace them by new habits of strong will. This question of habit is a most important one, for we are all more or less slaves to habit. Habit is second nature which is often much stronger than our ordinary natural impulses.

In order to develop the dominant will you must cultivate some new habits. And of these things I shall now speak. The following rules for the development of new habits will prove of great benefit to you, if you will study them carefully and then put them into practice.

Rule 1. Get control of your physical channels of expression and master the physical expression connected with the mental state you are trying to develop.

For instance, if you are trying to develop your will along the lines of self-reliance, confidence, fearlessness, etc., the first thing for you to do is to get a perfect control of the muscles by which the physical manifestations or expressions of those feelings are shown. Get control of the muscles of your shoulders that you may throw them back manfully.

Look out for the stooping attitude of lack of confidence. Then get control of the muscles by which you hold your head up, with eyes front, gazing the world fearlessly in the face. Get control of the muscles of the legs by which you will be enabled to walk firmly as the positive man should. Get control of the vocal organs, toy which you may speak in the resonant, vibrant tones which compel attention and inspire respect

Get yourself well in band physically in order to manifest these outward forms of will, and you will clear a path for the Mind-Power to manifest itself—and will make the work of the will much easier. But it takes will to do these things and you must be prepared to use it. Keep your attention on these outward forms of expression until you acquire the habit and make it "second-nature."

Rule 2. Learn to concentrate. By so doing you will be able to focus your will upon any object desired, and thus get the greatest effect. In using the will endeavor to make it "one-pointed" as the Orientals say. That is, have for the object of the will someone main object and then focus the will firmly upon that object.

Cast from your mind all ideas and thoughts not in harmony with the one idea upon which you are concentrating your will. In the beginning it will be well to avoid all persons, environments, etc., calculated to distract you from the main idea. But after a bit you will be able to interpose a resistance to these distracting things and banish them from you by a mental command.

While acquiring will in this way you will find that it often takes even more will to turn away from these outside objects than to follow your main object. You must learn to master these temptations even if in so doing you find it necessary to act like Ulysses who made his companions stop up their ears with wax lest they be fascinated by the song of the Sirens.

Rule 3. In acquiring a will-habit use every occasion in order to repeat the effort of the will along the lines of the habit. Give your will much exercise. Every time you do a certain thing the easier does it become to repeat it, for the habit becomes more firmly established. Habit is a form of "impression," and the oftener you sink the die of the will into the wax of the mind, the deeper is the impression. Exercise, exercise, EXERCISE—practice, practice, PRACTICE.

Rule 4. The greatest struggle is at the beginning of the practice or formation of a new will-habit. Here one has to fight with all his might—but the first battle well won, the after-fights moderate and finally become mere skirmishes. Hence it behooves one to gird on his armor firmly and grasp his sword with strength at this first fight.

Let one stop smoking or drinking, for instance, and he will find that three-quarters of the entire struggle is condensed in the fight of the first week if not the first day. Remember the case of Rip van Winkle with his "well, this glass don't count"—he never could get started.

And, beware of a single slip at the start, for such slips weaken one more than he can regain in a whole day of success. After having made up your will to acquire a habit, you must not allow a single slip for this reason. A well-known writer on the subject has compared these slips to a ball of cord which one is endeavoring to wind—each drop of the ball unwinds more than many windings can replace.

Rule 5. Endeavor to fix the habit as a strong mental impression by any and every means that suggest themselves to you. For when this habit becomes firmly impressed upon your mind you will find it most "natural" and easy to act along its lines, and most difficult to break away from it or to act contrary to it. You are building "second-nature," remember.

Rule 6. "Look before you leap," and "Be sure you're right, then go ahead." Always take a good look at a thing before plunging in. Give it the benefit of your judgment and do not be carried away by the judgment of others. Use your reason and judgment—that's why you have them.

But, after once having decided a thing is "right" for you to do, then you must learn to "go ahead" to the finish. Learn to "place your hand upon the plow and look not backward." Learn to control your Will-Power and do not let it leap into action until you are sure it is right to do so. And all of this means rigid self-control and mastery of one's moods as well as one's passions and emotions.

Guard yourself against yourself. And also guard your desire from the influences of others, for through your desires your will is called into action.

Children, savages and undeveloped individuals manifest little or no mastery over their desires but allow themselves to be affected by every little wave from within or without and then let their will fly into action in response thereto. The individual learns to "inhibit" (that is to "check, restrain, hold back, forbid, prohibit," etc.) emotional states and feelings.

By so doing he will hold his Will-Power under control for use when it is advisable. Pull the trigger of your Will-Power yourself after you have taken deliberate aim and at some object worthwhile. Do not allow others to pull it for you nor do you, yourself, pull it in response to a whim, a dare, an unrestrained feeling. A useful rule along these lines is given by Prof. Hoffding, who says: "Even if we cannot prevent a feeling from arising, we may possibly prevent it from spreading, by inhibiting the organic movement which accompanies it, the indulgence in which augments it." In other words, restrain the physical action and the feeling dies. This idea of physical expression and "acting-out" runs shoulder to shoulder with the idea of mental states all through the subject of psychology.

Rule 7. Keep the mind filled with mental pictures of the thing which you wish to become a habit, for by so doing you are constantly adding oil to the flame of desire—and desire is the cause of the manifestation of will. The feminine desire asks, and the masculine will seeks to gratify the request of his mate in any direction indicated by her.

Therefore, the more she sees what she wants the more she asks—and the more she asks the more eager does he become to please her. The apple was shown Eve, then she told Adam it was good and asked him to take a bite, and then Adam ate and the mischief was done. But this rule works for good as well as for bad—"it's a poor rule that won't work both ways." But the principle is the same in both good and evil cases.

Rule 8. Act out the habit as often as possible, and as well as possible. Learn to go through the motions until the part becomes perfect and easily performed. I needn't tell you students the reason for this again—it should be an old story with you by this time.

Rule 9. Practice doing disagreeable things. This will strengthen the will wonderfully, for reasons that should be apparent to every student. What would he the condition of your muscles if you never had to use them? And what will be the condition of your will if you never have to exercise it by doing. something unpleasant or disagreeable!

Anyone, even the weakest, can do a thing along the lines of non-resistance—pleasant, agreeable things, without opposition or resistance. But it takes a true man or woman—a true individual—to do things against resistance from without or from within. And when one has learned to master himself, that is his own moods and feelings—then he is able to master the outside world. And not until then, either!

Therefore often set yourself an unpleasant or disagreeable task to perform, for by so doing you acquire mental muscle, which is but another name for will.

Prof. James, the eminent psychologist, advises his readers to systematically exercise themselves in the direction of doing some particular things for no other reason than that they would rather not do it.

Even if the task be nothing more than rising and giving up a seat in a street-car when you want to retain it very much indeed. Prof. James compares fills exercise to the paying the premiums on insurance on one's property—one is laying up reserve resources for a day of need.

He tells us that a man who trains himself in this way can be counted upon in any emergency—And may count on himself to manifest Will-Power. As Prof. Halleck says, in speaking of such a man: "While another would be still crying over spilt milk, the possessor of such a will has already begun to milk another cow."

The men who have attained great success have, in nearly every case, so trained their wills that they can undertake a difficult or disagreeable task with a minimum of effort. They have acquired the habit. When one learns to say "Yes! or No!" to himself, he can say "yes!" or "no!" to others with the greatest force.

Rule 10. Cultivate fixity of purpose. The man of strong will must learn to see an object ahead of him and then to "want it hard enough," and then to fix his will upon it and bold it there, while he moves to it in as straight a line as possible.

But no matter how he may have to swerve from his straight line of approach, by unforeseen obstacles, nor how many times he may stumble, he still always remembers what he is after—AND HE KEEPS AFTER IT.

The shifting, changeable, weathercock sort of men manifest but little will, and accomplish little or nothing.

The successful men are those who know what they want and never forget it. It may take them some time to find out just what they do want, but when once they find it out they hold firmly to it to the end with an invincible determination and unswerving purpose—and these qualities always win in the long run, if for no other reason than because so few possess them and the majority of men get tired of the struggle and drop out of the race.

It's the fellow with the "staying qualities" that polls through in the end no matter how much of a start the others may have had on him in the beginning. Concentrate and cultivate '' stick-to-itiveness.''

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Passion for Entrepreneurship

Descriptions: Bill Aulet discusses of why he and others at MIT are so passionate about entrepreneurship, and why entrepreneurship is an important tool for solving some of society's key problems from energy to healthcare to education.

Our Instructor: Bill Aulet

So why are we so passionate about entrepreneurship as individuals? Why are we so passionate at MIT about entrepreneurship? Our mission at MIT is to enhance the knowledge of science and technology to have a positive impact on the world's greatest challenges.

So what does entrepreneurship do in that? Yeah, you can bring technology about. But let me talk about the greater challenge in the world today.

That is youth growing up and not being able to have jobs. Entrepreneurship is the hope for them. It allows them to think, you know, hey, I can grow up. And I can create my own job.

So it gives them hope. And then, if they start something or they're part of something small, they get pride in what they have. It's something that is their own. And so this is very, very important, hope, pride.

And the last thing is, it gets rigor. If it's your own-- you know, when you're in a startup, you can't rely on other people. You got to get out there. You've got to collect the money.

You've got to get up in the morning. You got to get to work. Because if you don't, things aren't going to happen.

So to us, we're extraordinarily passionate about entrepreneurship as a way to bring hope, pride, and rigor to the youth and throughout the entire world who are growing up today because the jobs are not going to be there created by the government. They're not going to be there created by big companies. You, the youth of the future, are going to have to create your own jobs. And you want to create great jobs.

And when you do that, you will have hope. You will have pride. And you will have rigor in your life. And that is why we are so passionate about entrepreneurship. And we want to export knowledge about how to be great entrepreneurs to everyone we possibly can.

Complete Entrepreneurship Course
What is Entrepreneurship
What is Innovation
Varieties of Innovation
Three Ways to Start a Company
Six Myths of Entrepreneurship
How to do Market Segmentation
What is a Beachhead Market
Passion for Entrepreneurship
Market Segmentation with SensAble Technologies Part I
Market Segmentation with SensAble Technologies Part II
From Passion to Idea or Technology
What Makes a Business

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Four Kinds of Suggestion

Mental suggestion produces its effect upon the minds of people along one or more of four general lines or paths of action. All the phenomena coming under this head may be placed in one or more of the four classes. These four paths, or lines of action, along which Mental Suggestion operates, are as follows:

1. Obedience

2. Imitation;

3. Association;

4. Repetition.

I shall now proceed to consider these four paths, or lines of action, separately, in order, and in detail. Beginning with the first mentioned line of action, let us consider:

Suggestion Through Obedience

Suggestion operating along this line consists of the induction of mental states, etc., by the agency of a positive statement, assertion, assumption, authoritative attitude, etc., which so impresses itself upon the mind of the person suggested to that he sets up no opposition or resistance, but acquiesces quietly to the suggestion made to him.

The most common form of this first method of Suggestion is seen in the very general acquiescence to real or pretended ''authority" on the part of the majority of people.

When such people hear a statement made, positively and in a tone of conviction, by some person in authority, they accept the statement, and the feelings arising from the accepted statement, without resistance, and without any attempt to submit the matter to the exercise of their reason.

And this is true not only when the person speaking has really a right to speak authoritatively, by virtue of his knowledge, experience, wisdom, etc., but also when some pretender sets up an appearance of authority, and speaking in a positive style, assuming the "Thus saith the Lord" manner, impresses his hearers with the idea he wishes to suggest to them. And then, the good folk meekly acquiesce without question and allow their feelings to be aroused accordingly, for the feelings are generally followed by actions in accord therewith.

It is astonishing, from one point of view, to see how obedient to this form of suggestion the masses of people are. They will allow their mental states, feelings and emotion to be induced by the impudent statements, and claims of cunning, shrewd and designing men, as well as by ignorant self-deluded fanatics, who thus influence and sway them.

These self-constituted authorities utter their oracular statements and opinions in a tone of absolute certainty and the crowd takes them at their own valuation. It seems to be only necessary for some positive man to attract the attention of the people and then make some bold claim or statement, in the proper manner and tone, and with their appearance of authority, and lo! some of the people, at least, fall into line.

Did you ever think that people as a rule are "obedient animals?" Well, they are, providing you can manage to impress them with your authority. It is much easier for them to acquiesce than to refuse to do so. They find it easier to say and think "Yes" rather than "No." Their will is not often called into action by their reason and judgment, it being too, often entirely under the control of the feeling and emotional side of them.

There is a fundamental law under this phase of suggestive action, and in order to find it we must go back to the beginning of the race, perhaps farther. In the earlier days among animals and men, there were natural leaders, who ruled by force of might of body or mind. These natural leaders were implicitly obeyed by the masses, who had learned by experience that it was better for the tribe, or herd, as a whole, to be governed by their strongest and sharpest-witted members.

And so gradually this dominant idea of acquiescence and obedience to authority developed and became a fixture in the race-mind. And it is firmly planted in the mind of the race today, so much so that only the strongest minds are able to free themselves from it to any great extent. It is authority here, and authority there, in law, letters, religion, politics, and every other field of human endeavor. People do not begin by asking themselves: "What do I think about this matter?" but instead start off by saying: ''What does So-and-So think of it?"

Their "So-and-So" is their authority, who does their thinking for them, and they take their keynote from him or her. The authority induces their mental states for them.

If these leaders and authorities were really the wisest of the race, it would not matter so very much, although even then it might prevent the development of individuality in the masses. But the worst feature is that the majority of these "authorities" don't know, and know that they don't know, but the people haven't found them out.

They assume the manners, air, appearance, etc., of "the real thing," and the people being accustomed to these symbols of authority, and mistaking the imitation article for the real, are impressed by the authoritative utterance and accept the suggestion.

This fact is well known to the classes that prey upon the public. The "confidence men" in and out of the criminal class, assume this air of authority, and their suggestions are accepted by the people.

They are good actors—that is one of the requisites of the suggestionist, and these people understand the law. They proceed upon the theory accredited to Aaron Burr—that remark, you may remember, was that "the law is that which is boldly asserted and plausibly maintained." And so these folk keep on "boldly asserting," and "plausibly maintaining," and find that "it generally goes."

To see a principle in its naked simplicity one should look for its operation in extreme instances. And the extreme instance in this case is the hypnotic "subject" who has surrendered his judgment entirely to the mind of the operator.

The "subject" will acquiesce in the most absurd suggestions from the operator and proceed to carry them into effect. And suggestion, you know, is the active factor in hypnotism, the hypnotic condition being only a psychological condition in which the effect of suggestion is heightened.

But one does not have to go to the ranks of the somnambules for striking illustrations, for such are to be found in all walks of life among people who have no individuality of their own, but who seem to live and act entirely upon the "say so" of others.

They have no quality of initiative, but must always be told just what to do, and how to do it, by others. These people will accept almost any kind of suggestion, if made by others in an authoritative tone and manner.

They do not have to be persuaded by argument, but are fairly driven and ordered to do things by stronger-willed persons. They are impressionable and "sensitive," and seem to have no wills of their own. These people are very suggestible, and every day's history records many startling cases of the effect of suggestion through acquiescence on the part of such people.

The key-note of this form of suggestion is a positive statement or command, given with the air and appearance of authority. The secret of the effect is the tendency upon the part of the majority of people to acquiesce in an authoritative statement or command, rather than to dispute it, and the tendency toward thinking "Yes" rather than "No!"

This form of suggestion is to be observed in the highest degree among those who have always depended upon others for orders, or instruction, and who have not had to "use their own wits" and resources in life.

Unskilled laborers and the sons of rich men belong to this class as a rule. These people seem to need someone to do their thinking for them, even in the smallest events of their lives, and are most suggestible along these lines.

Then the degree of suggestibility along these lines decreases as we ascend among people who have had to "do things" for themselves, and who have not depended upon others so much. It is the slightest among people who have had the ordering of others to do, or who have had to depend upon their own wits in getting through life—the men of marked degree of initiative have scarcely a trace of this form of suggestibility. "Initiative," you know, is a term for "doing things without being told"—using one's own wits and resources—the true "American Spirit" (which so many Americans lack).

The degree of power in giving this form of suggestion depends materially upon the development of will on the part of the suggestor, and also upon his assumption of the appearance, manners, air and tone of authority, the latter requisites being the outward symbols.

If one has the Will-Power strongly developed, the symbols will appear of themselves as a natural consequence. But to those who have not the developed Will-Power, and whose authority is more or less "counterfeit," the assumption of the outward symbols becomes a matter of great importance, and these people devote much study to the cultivation of these outward forms.

And these "counterfeit" symbols—the art of the actor—serve their purpose to impress and suggest to the crowd, and their assumers set up a very brave front and obtain a very fair degree of success in the part they are acting—that is, until they come in contact with a man of real Will-Power, when they gracefully retire after the first clash of mentative swords.

To those who are negative and who are too susceptible to this form of suggestion, I advise the cultivation of Will-Power, which will be fully taught in the later chapters of this book, entitled "Mental Architecture," etc. Nothing but the cultivation of the Will will render one positive and impervious to suggestive influences of this sort.

The second line of action of Mental Suggestion is that called:

Suggestion Through Imitation

This form of Mental Suggestion is very common—perhaps the most common of all the forms. Man is essentially an imitative animal. He is always copying the actions, appearances and ideas of others, thereby going to prove his descent from the monkey-like ancestors, in whom this trait of character was largely developed.

Personally, I believe that those traits of imitation may be traced back to the early days of the race, or before, when animals and men were in a wild state, and exposed to constant danger of attack of enemies. Then a motion of fright on the part of one would be communicated to the others of the tribe, and gradually the trait of instinctive imitation was developed, the traces of which are still strongly with the race, even to this day.

We may find instances of this trait all around us. When we watch a tight-rope walker, our bodies instinctively sway in imitative motion. When we watch the faces of actors on the stage, our own faces work in sympathy, more or less. And so it goes on all around us, and in us—ever the tendency toward imitation. Children manifest a great degree of this trait and copy and acquire the mannerisms of those around to a surprising degree of detail.

This form of Mental Suggestion is very common. People are constantly taking up the suggestion of the mental states, feelings, and emotions of those around them, and reproducing them in their own acts. The majority of people are like human sheep, who will follow a leader everywhere and along all sorts of paths.

Let the old bellwether jump over a rail, and every sheep in the flock will do likewise—and they will keep on jumping over the same place, at the same height, even if the rail be removed before the whole flock gets over. We are constantly doing things simply because other people do them. We are constantly aping after others. In our fashions, styles, forms, etc., we are servile imitators. Larry Hehr shows a vest button hung by a thread and all the young apes in the land follow suit. Funny, isn't it?

This law of imitation plays an important part in the phenomena of Mental Suggestion along these lines. Somebody does a certain thing and at once other people take up the suggestion and copy the original actor. Let the newspaper record a certain crime and many others of the same type follow closely after. Let there be a suicide, and many others follow, usually adopting the same methods.

Let there be a number of cases of some kind of folly and dissipation, and immediately there is "an epidemic" of the same thing. Let the papers say much about the appearance of a new disease, and at once a number of people manifest symptoms of it. Diseases get to be quite the fashion in this way.

The feelings and emotions of the instinctive part of the mind are called into sympathetic action along the lines of imitative suggestion, and physical effects follow shortly after.

Shrewd men take advantage of this tendency of the human mind, and, by getting a few people interested in certain things, they manage to set the fashion, and the crowd follows like sheep. Get people talking about a thing, and the contagion spreads until everybody is interested in the matter.

The majority of people are more or less susceptible to this form of suggestion, the degree depending upon their habit of thinking, judging and acting for themselves. The man or woman who has ideas of his, or her, own, is not so apt to be impressed by every wave of popular fashion, style and thought as those who maintain a more negative attitude toward the minds of others.

The method of curing an undue tendency toward imitative action is to start in to build up your individuality, and to develop positivity, along the lines mentioned in the concluding chapters of this book.

The third line of action of Mental Suggestion is:

Suggestion Through Association

This form of Mental Suggestion is very common. It is based upon the acquired impressions of the race, by which certain words, actions, manners, tones, appearances, etc., are associated with certain previously experienced mental states. Mental States take form in physical action and expression, as we know. A man feeling in a certain way is apt to express himself by certain actions or in certain words.

These actions and words thus become symbols of the mental state producing them, and consequently they produce upon the mind of the person seeing or hearing them the mental image connected with that mental state And this mental image is calculated to induce a similar or corresponding state in the mind of the person seeing and hearing.

So that these symbols are really Mental Suggestions, since they tend to induce mental states.

I wish to remind you that every written, printed or spoken word, or words, is the outward and physical expression of some inner mental state of the person uttering or writing the words. The words are the "outward and visible signs" of an "inward feeling"—remember this always.

Mere words, in themselves, have no suggestive value—the value depends upon the meaning impressed upon them by the mind of the person using them accompanied by an understanding of their meaning by the person hearing or reading them. The word "horror," for instance, or "uncanny," has a definite meaning to persons familiar with it.

It bears a direct relation to a mental feeling, or emotion, and is the physical and outward expression of the same. One may say the word over and over again to a person who has never heard it, or to one of another race who does not understand the term, and no suggestive effect follows.

But speak the word to one who is accustomed to connect and associate it with a definite feeling that they have experienced, and the feeling will be produced, or "induced," if the circumstances of the use of the word be favorable. The word '' love,'' used properly, will awaken in the mind of its hearers feelings corresponding with the term. And these feelings must have been experienced before, either directly or indirectly, before they may be induced by suggestion. Feelings experienced by one's ancestors leave a record in one's subconscious mentality, which may also be induced by the appropriate suggestion.

Personally, words seem to me to be like the wax record of a phonograph. The record is covered with minute impressions produced by the sound-waves entering the phonograph.

Place this record in its place in the phonograph and start the latter in motion and lo! the minute impressions on the record will reproduce or "induce" in the diaphragm the same kind of sound-waves that originally caused the impressions. In this way a word, which is the physical symbolic record of feeling, will produce its associated feeling in the mind of the person hearing or reading it.

And, as I have said, the feeling produced will depend largely upon the understanding of the meaning of the word held by the person receiving the impression. For instance, in the case of the word "love," let us suppose that the term is strongly and feelingly suggested to a number of persons at the same time, and in the same way.

You will find that the feeling induced in the one person will be that of love of parents; in another love of children; in another love of husband or wife; in another love of God; in another an exalted affection for some person of the opposite sex; in another the low animal passion for one of the other sex; and so on, each experiencing a feeling occasioned by his or her association of the word with some feeling previously entertained.

The same word may induce a feeling of the greatest pleasure in one person, and the greatest horror or disgust in another—the difference depending upon the association of the word in the mind of the two persons.

I have dwelt upon these facts in order to make clear to you that there is no magic power in words in themselves, and that all their force and effect depends upon the associated feeling of which they are the crystallized physical and outward former symbol. The word is the body—the feeling is its soul.

And so it is with the suggestion of appearance, manner, surrounding, etc. Each of these depends for force and effect upon some accustomed association with some inner feeling, which feeling is reproduced or induced by the outward symbol of the thing.

We associate certain things with certain feelings, and when we see these things we are apt to experience the feeling indicated. People have been overcome by the sight of a picture, or a scene in a play—a song—a poem—or suggestive music.

And here is where the art of the suggestionist comes into play. He watches closely and discovers that certain words, tones, manners, appearances, actions, motions, etc., are associated in the minds of people with certain feelings and ideas.

And so when he wishes to reproduce, produce, or induce in others these ideas or feelings, he simply reproduces the associated physical symbols, in words, manner, motion, or appearance, and the effect is produced.

The conjurer makes certain motions with his hands which you have always associated with certain actions, and you feel that the action itself has been performed—but the conjurer omits the action, and you are fooled. The "confidence man" assumes the appearance, manners and actions which you have always associated with certain qualities of character and you feel that he is what he seems to be—but he isn't, and you are fooled.

This "play-acting" of people is all a form of suggestion, and you are fooled because you accept the symbol for the reality, unless you understand the game. The actor assumes the actions, tones, dress and words of certain characters, and if he is a good actor you forget the reality and laugh and weep, and otherwise feel that what you see is reality, although you really know underneath it all that it is only a play. And all this is mental suggestion remember.

Remember, now and always, that a mental suggestion operates by the presentation of the outward symbol associated with the feeling to be induced. Put the right record in the phonograph and the corresponding sound is produced or induced. Do you see? This law underlies all the phenomena of Mental Suggestion—understand the law of suggestion and you have the master-key to the phenomena.

Oratory, and other forms of appeal to the feeling by spoken words, gives us a typical example of the operation of this form of Mental Suggestion. The orator; the lawyer; the preacher; each uses words calculated to induce mental states, feelings and emotions, in the minds of his hearers. Such a one soon begins to learn the suggestive value of words, tones, and expression.

He avoids the use of cold, abstract words, and drifts into the use of those which are symbols for deep feeling and emotion, knowing that these word symbols uttered with the proper tone and expression will induce the feelings for which they stand in the minds of the hearers. The hearers' emotions and feelings are played upon, in this way, like an instrument. The emotion or passion, whether it be love, fear, hate, greed, patriotism, courage, jealousy, sympathy, etc., etc., is awakened by the skillful use of the words, tones, and expression which stand as symbols for these feelings.

If you will remember how you were touched by an address that afterward seemed to you to be hyperbolic and flamboyant—without argument, proof or sense—then you will realize how you were made the subject of Mental Suggestion through association.

The skillful salesman operates upon you in the same way. So does his twin brother, the advertising man. The revivalist has this art reduced to a perfect science.

Words—words—words—inciters to action; inducers of feeling; symbol of mental states, and reproducers of mental states—despise them not; sneer not at them, for they have brought down low the mightiest of minds, when properly used. Even when written, their potency is great.

Countries have often been made captive by a clever phrase, which when analyzed meant nothing in reason—merely an awakener of feeling. Let me make the catchphrases of a country, and I care not who makes its laws!

The man best adapted to employ this form of suggestion is he who is more or less of an actor—that is, who possesses the faculty of throwing "expression" and "feeling" into words, actions and manner.

Good orators, pleaders, salesmen, and others have this faculty largely developed. It belongs to the feminine side of the phenomena, for it has the "charming," drawing, leading aspect, and works by the employment of the emotive-pole of mentation, rather the will or motive pole, as in the case of the first mentioned phase of suggestion—that of authoritative statement or command.

It operates not by beating down the will of the other person, but rather by inducing a sympathetic rhythm of feeling and emotion, which overpowers his own will, and causes it to act accordingly.

One should ever be on guard against this kind of influence. The best way to escape it is to adopt the policy of never acting immediately in response to an appeal of this kind. Rather wait until the effect has worn off, and then submit the matter to the consideration of your reason and judgment.

Of course, the cultivation of will-power will act as a shield or armor, protecting you from the subtle vibrations of this kind, for this form of suggestion is usually accompanied by strong mentative currents from the mind of the speaker. Fence yourself off from a too ready response to sympathetic appeals along the emotional lines. Let the head stand by the heart, ready to prevent its running away with you.

Men should have the reason in the ascendant, not the emotional nature. When you feel yourself being carried off of your feet, by some emotional excitement, steady yourself and ask your mind this question: is this a mental suggestion?

The question will tend to bring you to your state of equilibrium. When you know what a Mental Suggestion is, then you will learn to recognize them, and be on the lookout for them. This state of mind will act as a strong neutralizing agent for the most skillfully put suggestion. Have your torpedo nets out, no matter how secure you may imagine yourself to be.

One caution more —be especially cautious, and slow to accept a suggestion when you are worn-out, tired, or in a passive, pleasurable state—that is, whenever your will is resting; or else exhausted. On these occasions, "when in doubt, say No!" You will save yourself much regret by remembering this bit of advice. It is based on a proven psychological law. I have learned this law by bitter personal experience. Remember it!

Let us consider the fourth line of action of Mental Suggestion:

Suggestion Through Repetition

This form of Mental Suggestion is quite common, and the study of its manifestations is quite interesting, for it brings into operation a well known psychological principle, which has its correspondences in the physical world —"constant dripping will wear away the hardest stone."

You know the story of the man who told his favorite lie so often that he believed it himself? Well this is a psychological fact. People have started in to make a certain appearance of truth, in words, or manner, by assuming something to be true that was not so.

Then they kept on repeating the thing, adding a little here, and a little there, until the thing got to be "a fixed idea" with them, and they actually believe it. And if a person can suggest himself into accepting a false belief in this way, you can see how it will operate on others.

The secret of the operation of this form of suggestion lies in the psychological facts of "weakened resistance through repetition of the "attack," and the "force of habit."

The first time an unaccustomed suggestion is made, the mind sets up an active resistance; but the next time it is presented, the suggestion is not quite so unfamiliar as before, and a lessened resistance is set up; and so on, until at last no resistance is interposed, and the suggestion is accepted. You know the old verse:

"Vice is a monster of so frightful mien,

That, to be hated, needs but to be seen.

But seen too oft, familiar with her face,

We first endure, then pity, then embrace."

And this rule holds good with suggestions. We first resist them; then endure them; then accept them—unless we understand the law.

The psychological fact involved in this form of suggestion is that impressions upon brain-cells become deepened by constant repetition. It is like sinking a die into a cake of wax—it goes deeper at each pressure.

The mind is very apt to accept as true anything that it finds deeply impressed upon its records. It has become accustomed to finding these deep impressions only when they have been made by repeated efforts of its own intellect, or judgment, or experience, and so when it finds these deep impressions that have been placed there by repeated suggestions of others, it is not apt to discriminate.

It finds itself "feeling" these things that have been repeatedly impressed upon it. Like the cuckoo's egg in the robin's nest, these illegitimate mental impressions are nurtured as one's "very own."

There is a constant struggle for existence upon the part of the ideas, or mental images impressed upon me. The strong crowd out the weak. And in the majority of cases, the strongest ones are those which have either been impressed in a vivid manner, or else by repetition.

The second time you meet a man, you may have trouble in remembering him; but the third time it is easier; and so on, until at last you forget that he never was a stranger. And so it is with these suggested ideas—you grow familiar with them through repetition; they lose their strangeness to you; and at last you cease to concern yourself about them.

A strange thing is generally inspected, examined, viewed suspiciously, etc., but after the strangeness has worn off you cease to exercise the former caution. "Familiarity breeds contempt."—and also lack of caution. Suggestion gains force by each, repetition. This is one of the fundamental laws of suggestion, and one that all should remember.

If you would take mental stock of yourself, you would find that you entertain a vast number of feelings, ideas and opinions, which you possess simply through this law of repeated suggestion. You have heard certain things affirmed, over and over again, until you have come to accept them as veritable facts, notwithstanding that you possess not the slightest personal knowledge of any logical proof, concerning them.

Shrewd molders of public opinion employ this law, and constantly repeat a certain thing, in varying words and style, until at last the public accepts it as a proven and unquestioned fact.

Many a man has gained a reputation for wisdom, merely because his friends repeatedly affirmed it, and the public accepted the suggestion. Many a statesman has had a reputation built up for him by friendly newspaper correspondents, whose constantly repeated suggestions have caused the idea to crystallize into a material form in the public mind. And many a reputation has been destroyed by the repeated shrugs, sneers, and insinuations of gossips and evil-wishers.

Advertisers understand this law, and keep the repeated suggestion of the merit of their wares constantly before the public mind, until it becomes gospel with the people. "If at first you don't succeed," and ''Never take No! for an answer,'' are two axioms very dear to the heart of the man who uses suggestion ''in his business.''

Do not be deceived by this subtle form of suggestion. Do not imagine that an untrue thing becomes true because it is repeated often. Do not allow your judgment to be lulled to sleep by this drowsy repetition of the slumber-song.

Keep awake—keep awake! An understanding of this law of suggestion will throw light on many things that have puzzled you heretofore. Think over it a bit, when you have time.

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