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SECRET FORMULAS OR MENTAL ALCHEMY: Forgotten Law of Attraction Teachings – William Walker Atkinson (1909) · THE SECRET LAW OF ATTRACTION: Manifest Wealth, Success & Abundance

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  Speaker 1: The arcane formulas or mental alchemy William Walker Atkinson nineteen
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  Speaker 1: o nine lesson one Egohood. In the Arcane Lessons, you
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  Speaker 1: have seen that the individual is but a center of
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  Speaker 1: consciousness and force. In the great life principle, cosmic will
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  Speaker 1: or spirit, as Aphorism twelve has informed you, there is
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  Speaker 1: but one life, and not many lives. Separateness is but
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  Speaker 1: relative and partial, illusory the creative fiction of the cosmos.
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  Speaker 1: In the cosmic will, there is but one life in
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  Speaker 1: which and by which is manifested to many. You have
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  Speaker 1: also seen that egohood is evolved and earned, not given
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  Speaker 1: as a universal birthright or general natural right of the race.
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  Speaker 1: As Aphorism thirteen has informed you, the ego is evolved
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  Speaker 1: from the personal self. Every living thing possesses a personal self,
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  Speaker 1: but even among men many fail to reach egohood. Egohood
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  Speaker 1: is earned, not bestowed as an universe natural gift. Many
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  Speaker 1: personalities are born, but few egos are evolved. Egohood is
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  Speaker 1: the state of realization of the ego, the perception and
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  Speaker 1: realization of the I am. As an old English writer
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  Speaker 1: once said, whether we try to avoid it or not,
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  Speaker 1: we must face this reality sometime. The reality of our
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  Speaker 1: own egohood, that which makes it say I, and in
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  Speaker 1: saying I leads to the discovery of a new world.
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  Speaker 1: The average person is surprised, incredulous, and even indignant when
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  Speaker 1: he is informed that but very few of the race
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  Speaker 1: really have this awareness or consciousness of the I am
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  Speaker 1: within them. He will insist that he is fully aware
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  Speaker 1: of the existence of the I and cannot imagine that
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  Speaker 1: anyone can have the audacity to dispute the proposition. But
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  Speaker 1: a little self examination will reveal the fact that he
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  Speaker 1: has but the first glimmering of self consciousness, which is
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  Speaker 1: far from being the consciousness of egohood. We have no
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  Speaker 1: desire or intention of entering into an extent metaphysical inquiry
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  Speaker 1: in these pages, but we must point out to you
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  Speaker 1: what egohood is not, as the first step towards showing
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  Speaker 1: you what it is and how it may he acquired.
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  Speaker 1: The very elementary life forms have merely the consciousness of
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  Speaker 1: something outside, evidenced in sensation or feeling. The atoms manifest
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  Speaker 1: a faint degree of awareness consciousness of other atoms, which
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  Speaker 1: is evidenced in attraction and repulsion. There is in chemical
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  Speaker 1: affinity a higher degree of elementary consciousness. The crystals manifest
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  Speaker 1: a still higher degree in their activities of building up form.
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  Speaker 1: The cell forms of the lowest animal and plant life
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  Speaker 1: show an awareness of objects of food and of other
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  Speaker 1: forms which seek them for food, and consequently they move
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  Speaker 1: toward the first and away from the second. Rising in
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  Speaker 1: the evolutionary scale, we find rampantly increasing degrees of consciousness.
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  Speaker 1: Among the higher animals and the lower forms of men.
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  Speaker 1: We find what science has called simple consciousness, by which
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  Speaker 1: is indicated that awareness of outside objects accompanied by a
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  Speaker 1: greater or lesser degree of reasoning regarding them. The dog, horse,
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  Speaker 1: and other higher animals give us a typical example of
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  Speaker 1: this form of consciousness, which degree is but little surpassed
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  Speaker 1: by the less developed of the human race, many of
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  Speaker 1: the latter not having advanced further in the scale. Simple
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  Speaker 1: consciousness may be described as a state of knowing, but
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  Speaker 1: not knowing that one knows. It is a consciousness of
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  Speaker 1: outside things received through the senses, and also of the
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  Speaker 1: physical sensations arising in one's own body. But as man
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  Speaker 1: advanced in a scale, there came to him the degree
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  Speaker 1: of consciousness which is known as self consciousness, in which
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  Speaker 1: the sense of eye comes to him, he differentiates between
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  Speaker 1: the self and the not self. As he understands it,
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  Speaker 1: He not only knows, but he begins to know that
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  Speaker 1: he knows. He begins to understand that he has a
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  Speaker 1: knowing machine by means of which he knows, thinks, and
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  Speaker 1: is consciousness. The mental gaze in this stage begins to
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  Speaker 1: turn itself inward as well as outward. But the majority
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  Speaker 1: of the race possessed this self consciousness to but a
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  Speaker 1: limited degree. As a leading psychologist has well said, many
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  Speaker 1: persons never have more than a misty idea of such
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  Speaker 1: a mental attitude. They take themselves for granted and never
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  Speaker 1: turn the gaze inward. Self consciousness, like simple consciousness, has
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  Speaker 1: many degrees on its scale. One has but to study
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  Speaker 1: his fellow men in order to perceive these varying degrees.
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  Speaker 1: We cannot pause here to consider this stage in detail.
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  Speaker 1: Our concern is with higher degrees in a general way,
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  Speaker 1: and in order that you may make the clear distinction
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  Speaker 1: between simple consciousness and self consciousness, we suggest that you
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  Speaker 1: think of the former as an awareness of the outside
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  Speaker 1: world and one's own physical being, and of the latter
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  Speaker 1: as an awareness of one's own mind. Or the former
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  Speaker 1: may be thought of as physical consciousness and the latter
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  Speaker 1: as mental consciousness. But here and there among the multitude
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  Speaker 1: of men are evolved a few who have attained a
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  Speaker 1: higher stage of consciousness. The ego consciousness or consciousness of egohood,
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  Speaker 1: which surpassing the physical consciousness and the mental consciousness just
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  Speaker 1: alluded to, may be styled spiritual consciousness. For the ego
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  Speaker 1: consciousness is really the consciousness of spirit in an elementary degree.
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  Speaker 1: There are many other and higher degrees. Ego consciousness or
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  Speaker 1: realization of egohood is more than an awareness of the
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  Speaker 1: outside world or of one's own body as distinct from
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  Speaker 1: the bodies of others and other things. It is more
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  Speaker 1: than even the awareness of one's own mind, even when
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  Speaker 1: this awareness is carried to a high degree of development.
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  Speaker 1: It is difficult to describe this plane of consciousness to
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  Speaker 1: those who have not attained it, but it may be
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  Speaker 1: stated as an awareness of individuality rather than an awareness
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  Speaker 1: of personality. Personality is but the character in which the
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  Speaker 1: one life is playing a certain part art. As we
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  Speaker 1: have said in the Arcane Lessons, the very word person
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  Speaker 1: is derived from the Greek word persona, meaning a mask
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  Speaker 1: used by actors. Your personality is merely the part in
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  Speaker 1: life you are playing, the John Smith part of you,
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  Speaker 1: and consequently, the awareness of personality is merely an awareness
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  Speaker 1: or consciousness of your own personal character, just as an
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  Speaker 1: actor is aware and conscious of the character of the
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  Speaker 1: play he is enacting. If you can imagine the actor
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  Speaker 1: forgetting his real self and becoming so earnest and rapped
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  Speaker 1: in the play that he imagines that he really is
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  Speaker 1: Hamlet or Richard the Third or Mephistopheles, you may gain
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  Speaker 1: a clearer idea of the state of consciousness of the
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  Speaker 1: man on the plane of personal consciousness when he shakes
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  Speaker 1: off the illusion and realizes that he is something more
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  Speaker 1: than the assumed character. When you awaken to the fact
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  Speaker 1: that you are something more than John Smith, then the
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  Speaker 1: personality is seen to be in reality, but an assumed
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  Speaker 1: character or masque used by actors. The consciousnes of individuality
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  Speaker 1: is an awareness by man that he is above the
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  Speaker 1: limits and character of personality, that he is a center
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  Speaker 1: of consciousness and force in them one cosmic life. This
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  Speaker 1: awareness must, however, be more than a mere intellectual acquiescence
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  Speaker 1: in a teaching to that effect or an agreement with
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  Speaker 1: some teacher. Important as These steps are in approaching the realization.
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  Speaker 1: They are but foothills above which tower the mountains of
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  Speaker 1: the real cosmic knowing. The individual must know that he
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  Speaker 1: is an individual, just as he knows anything that he
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  Speaker 1: has experienced. For indeed, he must really experience the fact
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  Speaker 1: that he is an ego center in the cosmic life
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  Speaker 1: or spirit. He must realize that he is more than
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  Speaker 1: body in mind, that he is indeed spirit in spirit.
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  Speaker 1: No mere intellectual acquiescence or understanding will supply the real
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  Speaker 1: experience of egohood. It is not necessary for one to
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  Speaker 1: have experienced cosmic consciousness or the awareness of his identity
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  Speaker 1: with the cosmic spirit as a whole to gain egohood.
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  Speaker 1: This experience belongs to a higher stage. The individual must, however,
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  Speaker 1: experience the realization that he is an ego, a spiritual
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  Speaker 1: entity before he attains egohood. Many grow into this stage
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  Speaker 1: naturally and by slow and gradual steps. In fact, all
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  Speaker 1: development must be along natural lines. One cannot be dragged
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  Speaker 1: or pulled up into this stage. One must grow into
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  Speaker 1: it naturally as the plant develops and blooms into flower.
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  Speaker 1: But and here is an important point, and one upon
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  Speaker 1: which depends the usefulness of these lessons. There are many
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  Speaker 1: who are ready and prepared to throw off the sheath
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  Speaker 1: of personality and to enter into the fuller life of egohood,
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  Speaker 1: who are struggling with the confining bonds of personality, which
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  Speaker 1: they find hard to throw off. To these, and to
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  Speaker 1: these only, the methods and exercises herein given will appeal.
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  Speaker 1: If they appeal to you, if they attract you, and
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  Speaker 1: you hunger to put them into effect, then know that
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  Speaker 1: you are ready for them, and ready to throw off
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  Speaker 1: the confining sheaths that are binding you and holding you back.
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  Speaker 1: As we proceed, you will see that in this realization
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  Speaker 1: of egohood lies the secret of attainment, the key of power.
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  Speaker 1: Before you can exercise the power of spirit, you must
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  Speaker 1: realize that your spirit, spirit is the succor of the cosmos.
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  Speaker 1: The ego is a focal point or center in that essence.
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  Speaker 1: Lesson two, establishing the ego. To establish is to settle
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  Speaker 1: or fix firmly, to make steady, firm or stable, to
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  Speaker 1: place upon a firm foundation, to ordain permanently and with authority,
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  Speaker 1: et cetera. Therefore, is this formula, one of the oldest
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  Speaker 1: known to occultism, called establishing the ego. Its mastery imparts
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  Speaker 1: the sense and power of firm settlement and steady foundation
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  Speaker 1: of the consciousness of the ego, the identification of the
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  Speaker 1: self with the self. The Arcane teachers instruct the neophyte
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  Speaker 1: that he must first of all develop this awareness of
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  Speaker 1: the ego by degree, until at last the ego consciousness
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  Speaker 1: may become the habitual and natural consciousness at all times
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  Speaker 1: and under all conditions. Once firmly fixed, the ego consciousness
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  Speaker 1: never leaves one. Once found, it becomes a tower of
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  Speaker 1: strength in which one may ever take refuge from the
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  Speaker 1: trials of the personal life, and from which one may
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  Speaker 1: safely defy the things of personality. The first step of
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  Speaker 1: the formula is that of acquiring a clear, distinct, positive,
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  Speaker 1: and absolute realization that the ego is not the body
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  Speaker 1: or physical organism, but is superior to and master of them.
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  Speaker 1: Even those students who have entered the plane of mental
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  Speaker 1: consciousness require additional drilling in order to escape completely and
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  Speaker 1: fully from the bonds of the physical body. The following
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  Speaker 1: exercise is recommended for this purpose. Exercise let the neophyte
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  Speaker 1: place himself in a quiet place, away from the disturbances
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  Speaker 1: and distracting influences of the outside world. Let him assume
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  Speaker 1: a position of rest, relaxing the tension from muscles and nerves.
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  Speaker 1: Then let him fix his attention upon his physical body,
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  Speaker 1: first the body as a whole, and then beginning at
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  Speaker 1: the feet, Let him move the attention upward until the
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  Speaker 1: whole body has been included in attention, step by step,
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  Speaker 1: until the brain is reached. During this process, the neophyte
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  Speaker 1: will become aware by degrees that he is a something
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  Speaker 1: inside of the body body, viewing and considering the latter
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  Speaker 1: in all its details. Instead of being identical with the body,
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  Speaker 1: there will be found a dawning realization that the body
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  Speaker 1: is but the physical envelope or sheath in which the
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  Speaker 1: ego dwells, or a garment which the ego has assumed
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  Speaker 1: for the conveniences of physical life. This realization will not
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  Speaker 1: come all at once, but will gradually dawn upon and
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  Speaker 1: in the consciousness, increasing by practice. When a degree of
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  Speaker 1: proficiency in realization of this stage has been acquired, then
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  Speaker 1: may the neophyte proceed to the next stage as follows.
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  Speaker 1: Let the neophyte now concentrate his attention upon his feet
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  Speaker 1: until he is able to regard them as but tools
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  Speaker 1: or instruments whereby the ego may walk in physical form.
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  Speaker 1: Then let him, using his imagination, realize that even if
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  Speaker 1: his feet were not there attached to the body, the
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  Speaker 1: ego would still be fully existent and in being, that
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  Speaker 1: although deprived of useful tools, the ego would still be
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  Speaker 1: the ego, unimpaired and undisturbed in its real being. Then
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  Speaker 1: bring the entire lower limbs into attention, and, after fixing
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  Speaker 1: them firmly in consciousness, let the neophyte realize that these
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  Speaker 1: limbs are but instruments for physical progress, useful and important,
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  Speaker 1: but not indispensable to the being and reality of the ego.
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  Speaker 1: Let him see that if these limbs were not there,
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  Speaker 1: that the ego would still be complete and fully existent.
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  Speaker 1: Then let the neophyte bring into attention the pelvic organs,
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  Speaker 1: the reproductive organism, et cetera. And, after realizing their uses
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  Speaker 1: and purposes important to physical life, let him realize that
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  Speaker 1: the integrity in being of the ego is in no
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  Speaker 1: way dependent upon them. Let him, in imagination separate himself
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  Speaker 1: from them in consciousness, and thus realized that even if
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  Speaker 1: that part of the body were removed and missing, nevertheless
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  Speaker 1: the ego would be fully existent in its entirety of being.
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  Speaker 1: Then let the neophyte, in a similar manner, consider the
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  Speaker 1: abdominal organs, the stomach, liver, et cetera, and, while realizing
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  Speaker 1: their value and utility in physical life, let him also
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  Speaker 1: realize that they, too, are but physical instruments of the
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  Speaker 1: ego for certain purposes, and that the ego would dwell
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  Speaker 1: unimpaired in being, existence and reality were they absent. Then
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  Speaker 1: let the neophyte likewise consider the chest organs, the lungs,
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  Speaker 1: et cetera, and, while respecting and realizing their usefulness and
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  Speaker 1: wonderful adaptability to purpose, also realized that the ego would
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  Speaker 1: be full, existent and real recoil these organs or parts
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  Speaker 1: of the body were absent. Then let the neophyte pass
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  Speaker 1: on to the consideration of the head, with its various
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  Speaker 1: organs of sense, its brain centers and convolutions, the machinery
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  Speaker 1: of thought, and then realize that although it would be
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  Speaker 1: impossible to live as a physical being in the body
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  Speaker 1: without these organs, still if they were absent, the ego
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  Speaker 1: would still be the ego, complete, existent in reality, with
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  Speaker 1: integrity unimpaired. Then let the neophyte again consider the whole
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  Speaker 1: body as one organism, the wonderful instrument of the ego
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  Speaker 1: adapted for physical life. But let him fully realize that
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  Speaker 1: this wonderful machinery is but a created machine in and
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  Speaker 1: through which the ego manifests physical life and activity, and
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  Speaker 1: that the ego is above independent of and apart from
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  Speaker 1: the physical body in the true sense, for it may
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  Speaker 1: dwell apart from and out of the body. After performing
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  Speaker 1: these mental exercises, throw the mind into and over the
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  Speaker 1: entire body, and into and through all of its parts,
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  Speaker 1: the purpose of this concluding process being to rea he
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  Speaker 1: energize the physical organism, which has in a measure become devitalized.
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  Speaker 1: During the analytical process. You will find that you will
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  Speaker 1: be able to recharge the body with vitality and make
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  Speaker 1: it stronger and more virile than it was before the exercise,
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  Speaker 1: after you once realize that it is but an instrument
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  Speaker 1: or machine which is used by and directed by the ego.
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  Speaker 1: The realization of the mastery of the body by the
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  Speaker 1: ego brings with it a new power of energizing and
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  Speaker 1: vitalizing the body or any part thereof throwing the attention
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  Speaker 1: to parts of the body. After this realization has been gained,
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  Speaker 1: tends to direct to the particular parts and increased supply
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  Speaker 1: of rill or vital energy. After having mastered the above
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  Speaker 1: exercise to a satisfactory degree, let the neophyte pass on
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  Speaker 1: to the following exercise. Exercise. Let the neophyte in imagination
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  Speaker 1: leave the physical body and gaze upon the latter. A
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  Speaker 1: little mental practice will enable one to do this in imagination,
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  Speaker 1: thus bringing fully to the mind the realization that it
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  Speaker 1: is possible for the ego to leave the body dwell
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  Speaker 1: apart from it. When the mind has once grasped this possibility,
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  Speaker 1: the body will ever after be recognized as merely a
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  Speaker 1: physical machine, sheath, or covering of the ego, and one
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  Speaker 1: will never again commit the folly of identifying the eye
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  Speaker 1: with the physical body. To those who may object that
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  Speaker 1: this is merely an exercise of the imagination, proving nothing.
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  Speaker 1: For the reason that one may imagine anything, we suggest
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  Speaker 1: the trial of the old occult test, whereby the neophyte
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  Speaker 1: was instructed to try to imagine himself as dead. A
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  Speaker 1: trial will show that this is impossible. All that can
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  Speaker 1: be imagined in this direction is that the physical body
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  Speaker 1: is dead, while the soul either stands apart fully alive
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  Speaker 1: viewing the body or else two inhabits the dead body,
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  Speaker 1: in either case it being the physical body alone which
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  Speaker 1: is dead, the ego being always alive. Then let the
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  Speaker 1: neophyte imagine himself as leaving behind his physical body until,
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  Speaker 1: as Holmes says, thou at length are free, leaving thine
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  Speaker 1: outgrown shell by life's unresting sea. Let him then imagine
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  Speaker 1: himself as occupying other indifferent bodies, one at a time,
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  Speaker 1: in different phases of life and condition, in different ages,
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  Speaker 1: et cetera. This will bring about a realization that the
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  Speaker 1: ego is something higher and independent of the particular physical
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  Speaker 1: shell or machine that it is now using, and which
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  Speaker 1: it may have at one time considered identical with itself.
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  Speaker 1: Then will the particular body occupied seam in reality my
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  Speaker 1: body instead of I or me. The neophyte is cautioned
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  Speaker 1: against learning to despise his body when be realizes that
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  Speaker 1: it is not his self. The body is to be
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  Speaker 1: respected and well cared for, for it is a necessary
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  Speaker 1: instrument for expression at this period of the evolution of
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  Speaker 1: the ego. Do not make the mistake of so many
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  Speaker 1: who have grasped half truths, and who despise their bodies.
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  Speaker 1: This is a great mistake, and we would warn all
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  Speaker 1: neophytes against it. The physical body is the bridge which
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  Speaker 1: is carrying you over a wild stream. Do not undervalue it.
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  Speaker 1: Treat it well with loving regard and care. The physical
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  Speaker 1: body is the temple of the spirit. Make it a
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  Speaker 1: worthy one, Keep it clean and in good condition. Let
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  Speaker 1: it be a worthy dwelling place of the most high.
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  Speaker 1: Lesson free Establishing the Ego. The practice of the exercises
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  Speaker 1: indicated by the formulas described in the preceding lesson, if
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  Speaker 1: carefully and faithfully practiced, will give to the neophyte a
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  Speaker 1: new sense of existence. He will realize, by actual mental
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  Speaker 1: experience that he the ego, is an entity, having its
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  Speaker 1: existence on a plain higher than that of the physical body,
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  Speaker 1: and superior to the latter. He will also experience a
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  Speaker 1: realization of the power of mastery over the physical body,
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  Speaker 1: which he may employ in the direction of mentally treating
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  Speaker 1: the latter for physical wrong functioning, weakness, or irregularities of
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  Speaker 1: any and all kinds. With a little practice, he will
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  Speaker 1: be able to make his physical body a massed, responsive
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  Speaker 1: instrument of his mind and will, and may build it
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  Speaker 1: up and strengthen it as he may desire. This power,
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  Speaker 1: once acquired, will also enable him to treat the physical
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  Speaker 1: bodies of others to excellent advantage. When the neophyte actually
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  Speaker 1: realizes that he is independent of and superior to the
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  Speaker 1: physical body, he will realize that he has the power
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  Speaker 1: to command his physical functions and those of others who
• 19:29
  Speaker 1: have not attained the realization. But let not the neophyte
• 19:33
  Speaker 1: make the natural mistake at this point of considering that
• 19:36
  Speaker 1: he has escaped the bonds of personality, for he has not.
• 19:40
  Speaker 1: The arcane teachers first free their neophytes from the trammels
• 19:43
  Speaker 1: and retarding influences of the physical body, and in thus
• 19:47
  Speaker 1: doing build up a still higher sense of personality. Later,
• 19:51
  Speaker 1: this higher sheath is in turn discarded, and the ego
• 19:55
  Speaker 1: focalizes upon its spiritual nature its individuality. But the step
• 19:59
  Speaker 1: of building up the incorporeal higher personality must be attained
• 20:03
  Speaker 1: before the next hire is possible. There ow neophyte be
• 20:07
  Speaker 1: not in too much haste to pass on to the
• 20:09
  Speaker 1: next step. Master each step as you proceed. Thus do
• 20:13
  Speaker 1: you rise naturally and easily on the latter of attainment.
• 20:17
  Speaker 1: Following the exercises indicated in the preceding lesson. The neophyte
• 20:21
  Speaker 1: may now proceed with the work of establishing the ego
• 20:24
  Speaker 1: in its first stages as follows exercise, placing himself in
• 20:30
  Speaker 1: a position and condition of ease and repose. Let the
• 20:33
  Speaker 1: neophyte meditate on the incidence of incorporeality, or life independent
• 20:37
  Speaker 1: of the physical body. Thinking of oneself as a physical being,
• 20:41
  Speaker 1: one naturally and properly takes into account the incidence of
• 20:45
  Speaker 1: corporeality or life in the body. For instance, be realizes
• 20:49
  Speaker 1: that he may be hurt by fire, water, earth, air,
• 20:53
  Speaker 1: or ether. He may be burned by fire, drowned by water,
• 20:58
  Speaker 1: smothered or bruised by earth, swept away by air, or
• 21:01
  Speaker 1: injured by ethereal vibrations such as electricity, et cetera. And
• 21:06
  Speaker 1: again he may be wounded, meet with physical accidents, laid
• 21:10
  Speaker 1: low by sickness, et cetera. These are the incidents of
• 21:14
  Speaker 1: corporeal life. But in meditation, by using the imagination intelligently,
• 21:20
  Speaker 1: he is brought to a retaliation that none of these
• 21:22
  Speaker 1: incidents are in effect upon the plane of the incorporeal life.
• 21:27
  Speaker 1: Meditation and intelligent imagination will show the neophyte that in
• 21:30
  Speaker 1: his astral body. He might pass through her enscathed through water, untouched,
• 21:35
  Speaker 1: through earth without hurt or interference, through air, without being
• 21:38
  Speaker 1: swept off his feet, through the ether, without regard to
• 21:41
  Speaker 1: ethereal vibrations. None of these things of the physical plane
• 21:46
  Speaker 1: have any effect upon the astral body or disembodied ego.
• 21:50
  Speaker 1: In some of the ancient occult initiatory rites, the neophyte
• 21:53
  Speaker 1: was taken out of his physical body, and in his
• 21:56
  Speaker 1: astral form was bidden to plunge himself in the flames
• 21:58
  Speaker 1: of the hottest fiery firm, to throw himself from the
• 22:01
  Speaker 1: highest precipice, to drop into a bottomless lake. Not realizing
• 22:06
  Speaker 1: that these things could not affect him in his astral form,
• 22:09
  Speaker 1: and being bound up with the memory of the corporeal life,
• 22:12
  Speaker 1: the neophyte would often shrink from the tests, but after
• 22:16
  Speaker 1: being encouraged by example and precept, he would submit to
• 22:19
  Speaker 1: the test joyfully, with a laugh on his lips, as
• 22:22
  Speaker 1: he realized that to him in his astral form, these
• 22:25
  Speaker 1: corporeal things were non existent, mere dreams of the physical plane.
• 22:29
  Speaker 1: Of course, the actual experience in the astral is far
• 22:32
  Speaker 1: more convincing than is the mere realization of the truth.
• 22:35
  Speaker 1: In meditation, but the latter must not be despised, for
• 22:38
  Speaker 1: it gives one an intuitive realization of the truth, which,
• 22:41
  Speaker 1: once attained, tends to destroy fear and to impart a
• 22:44
  Speaker 1: new sense of courage, invincibility, and invulnerability in mastery, which
• 22:49
  Speaker 1: permeates the entire being and causes one to radiate power
• 22:52
  Speaker 1: and strength. Likewise will come the realization that the ego
• 22:57
  Speaker 1: in itself is incapable of hurt, wounds, or sickness. These
• 23:03
  Speaker 1: things belong to the corporeal life and have naught to
• 23:06
  Speaker 1: do with the higher self. The neophyte is enjoined to
• 23:09
  Speaker 1: persevere in practice until he gains the actual experience and
• 23:13
  Speaker 1: recognition that his higher self, his real self, is superior
• 23:17
  Speaker 1: to all the incidents and accidents of the corporeal life,
• 23:20
  Speaker 1: and that let come what will to his physical covering,
• 23:22
  Speaker 1: he himself is unhurt, whole, untouched, undisturbed. An old arcane
• 23:29
  Speaker 1: teacher over two thousand years ago was once told that
• 23:32
  Speaker 1: the world was coming to an end. Well, what is
• 23:35
  Speaker 1: that to me? He replied, resuming his study, he realized
• 23:40
  Speaker 1: fully his invincibility. A similar tale is told of Emerson,
• 23:44
  Speaker 1: who was halted in the street by an excited mill
• 23:47
  Speaker 1: Right who informed him in strained tones, mister Emerson, the
• 23:51
  Speaker 1: world will be destroyed in ten days. Well, what of it,
• 23:55
  Speaker 1: replied Emerson, calmly, I don't see, but what we shall
• 23:58
  Speaker 1: get along just as well without it. The nineteenth century
• 24:02
  Speaker 1: Transcendentalist voiced the truth as clearly as did his predecessor
• 24:06
  Speaker 1: in ancient Greece. The sense and realization must be experienced
• 24:10
  Speaker 1: before it can be understood. It may be realized by
• 24:14
  Speaker 1: practicing the formulas as given herein the next step indicated
• 24:19
  Speaker 1: by the formulas is that of focalizing the consciousness on
• 24:22
  Speaker 1: the ego. This is still within the realm of personality,
• 24:26
  Speaker 1: but on a very high plane of that realm, a
• 24:28
  Speaker 1: plane which gradually blends into the higher plane of individuality.
• 24:33
  Speaker 1: It consists of bringing about an acute realization of one's
• 24:36
  Speaker 1: existence as a center of consciousness and force. It tends
• 24:40
  Speaker 1: to gather up the dissipated sense of personal existence and
• 24:43
  Speaker 1: bringing it to a focal point into vivid and actual
• 24:46
  Speaker 1: conscious realization, preparatory to its being transmuted into the higher
• 24:50
  Speaker 1: sense of individual existence. The following exercise will tend to
• 24:55
  Speaker 1: bring about the desired realization. Exercise. Let the neophyte place
• 25:01
  Speaker 1: himself in a position and condition of rest and calm.
• 25:05
  Speaker 1: Let him then meditate upon the great ocean of life,
• 25:08
  Speaker 1: in which the individual entities are but focal centers of
• 25:11
  Speaker 1: consciousness and force. Let him picture himself in imagination as
• 25:16
  Speaker 1: being an actual center, with all the universe revolving around him.
• 25:20
  Speaker 1: Let him see himself as the pivot around which the
• 25:23
  Speaker 1: universe moves, the central sun around which the infinite world
• 25:27
  Speaker 1: and planets circle in their cosmic flight. Let him feel
• 25:30
  Speaker 1: himself to be the focal center of the cosmos. And
• 25:34
  Speaker 1: this is indeed in accordance with the centuries old occult axiom,
• 25:38
  Speaker 1: which informs us that the cosmos is infinite, Its circumference
• 25:41
  Speaker 1: is nowhere, its center is everywhere. Let the neophyte lose
• 25:46
  Speaker 1: all thought of the outside world in this meditation. Let
• 25:49
  Speaker 1: him regard it as totally unmanifest if he likes, but
• 25:52
  Speaker 1: see himself in actual existence and in full power. Let
• 25:56
  Speaker 1: him realize I am to the fullest extent of his
• 25:59
  Speaker 1: power of imagining and conception. A student of the Arcane
• 26:03
  Speaker 1: Lessons has written us of his experience in this stage
• 26:06
  Speaker 1: of realization. We quote from his letter, for it affords
• 26:10
  Speaker 1: a typical instance of the phenomenon of the establishing the
• 26:13
  Speaker 1: ego center. He says, on first reading the arcane lessons
• 26:17
  Speaker 1: appeared to wipe out my high and to cause it
• 26:20
  Speaker 1: to disappear within the one life, which it resolved itself
• 26:23
  Speaker 1: into the infinity of nothingness at the end of the
• 26:26
  Speaker 1: cosmic day. Right here I began to sit up and
• 26:30
  Speaker 1: take notice, with the result that my eye, in a
• 26:33
  Speaker 1: fierce effort to preserve itself from going to sleep, shown
• 26:36
  Speaker 1: with such fierceness, clearness, and determination that all was an
• 26:40
  Speaker 1: infinity of nothingness. Right then there was nothing remaining but
• 26:44
  Speaker 1: just I. Then I fully understood how the one life
• 26:48
  Speaker 1: could go to rest at the end of the cosmic day,
• 26:50
  Speaker 1: and how I would be the awful lone witness of
• 26:53
  Speaker 1: its rest. I had made the separation of the one
• 26:56
  Speaker 1: life and the real life, or distinguished the manifested life
• 27:00
  Speaker 1: from the unmanifest. We quote this testimony because it brings
• 27:04
  Speaker 1: out several steps in the evolution of the I Am conception.
• 27:08
  Speaker 1: This student passed through the several stages at one leap,
• 27:11
  Speaker 1: attaining in rapid succession the realization of the center, and
• 27:15
  Speaker 1: then immediately following the realization of the impersonal or individual
• 27:19
  Speaker 1: ego or real self, this latter stage forming the subject
• 27:23
  Speaker 1: of our next lesson. The now familiar occult statement of
• 27:27
  Speaker 1: im should be used freely in practicing these exercises, for
• 27:31
  Speaker 1: it tends to bring out the actual realization of real egohood,
• 27:34
  Speaker 1: which is the aim and goal of the formulas. The
• 27:37
  Speaker 1: statement has been used by the arcane teachers and other
• 27:41
  Speaker 1: advanced occultists in all lands for thousands of years. Its
• 27:45
  Speaker 1: recent use is but a revival of the ancient initiatory
• 27:49
  Speaker 1: exercises and rights. It is a tremendous statement of being
• 27:53
  Speaker 1: and should be used reverently and withal lesson for establishing
• 27:58
  Speaker 1: the ego. In the receding lessons, we have directed your
• 28:01
  Speaker 1: attention to the process of mentally freeing oneself from the
• 28:04
  Speaker 1: restrictions imposed by the illusory identification of the self or
• 28:08
  Speaker 1: ego with the physical body, the corporeal self. If the
• 28:12
  Speaker 1: neophyte has caught the spirit of the formulas and has
• 28:15
  Speaker 1: put the same into practice, he will have at least
• 28:17
  Speaker 1: evolved into a partial consciousness or realization of the incorporeal self.
• 28:23
  Speaker 1: But even this is but the first step toward freedom
• 28:25
  Speaker 1: and attainment. Even with the highest conception of the incorporeal self.
• 28:30
  Speaker 1: When the latter is bound by the illusion of personality,
• 28:33
  Speaker 1: one fails to realize his true egohood. Only when the
• 28:37
  Speaker 1: bonds of personality are loosened does the ego begin to
• 28:40
  Speaker 1: realize its true nature. Just as one is bound by
• 28:44
  Speaker 1: the illusion of the corporeal nature of the eye, so
• 28:47
  Speaker 1: is it further bound and even more closely bound by
• 28:50
  Speaker 1: the illusion of the personal nature of the ego. The
• 28:53
  Speaker 1: ego is not only more and greater than the physical
• 28:56
  Speaker 1: body it uses, but it is also more and greater
• 29:00
  Speaker 1: than that part of the mind consisting of a series
• 29:03
  Speaker 1: of inherited or acquired impressions, which constitutes the me. There
• 29:07
  Speaker 1: is a great difference between me and the eye. Of
• 29:11
  Speaker 1: me is the individual as he thinks. He is, a
• 29:14
  Speaker 1: bundle of prejudices, tastes, ties, et cetera. The I is
• 29:19
  Speaker 1: the individual as he is in reality, free from mental
• 29:22
  Speaker 1: ties of all kinds. Of me is the character being
• 29:26
  Speaker 1: played by the ego that John Smith part of him.
• 29:30
  Speaker 1: The I is the real player of the part. It
• 29:33
  Speaker 1: is often very difficult for one to disentangle and free
• 29:36
  Speaker 1: himself from the overwhelming force of personality. So completely is
• 29:40
  Speaker 1: the average person self hypnotized and race hypnotized with the
• 29:44
  Speaker 1: John Smith idea. The arcane teachers have several formulas for
• 29:48
  Speaker 1: unloosening the bonds of personality. Let us consider them. Let
• 29:54
  Speaker 1: the neophyte place himself in a position and condition of RESTful,
• 29:58
  Speaker 1: calm repose. Then let him take mental stock of himself.
• 30:03
  Speaker 1: Let him ask himself the question what am I? He
• 30:06
  Speaker 1: will find upon self examination that he considers himself to
• 30:10
  Speaker 1: be a certain person John Smith, for instance, aged forty five,
• 30:15
  Speaker 1: Grosser of Cincinnati, Ohio. This John Smith has a character
• 30:21
  Speaker 1: of his own, which he supposes to be himself. Laying
• 30:24
  Speaker 1: aside the illusion of the appearance, shape, form, et cetera
• 30:28
  Speaker 1: of the body, he will still find that he has
• 30:31
  Speaker 1: decided personal characteristics. He likes certain things, he hates certain others.
• 30:37
  Speaker 1: He is tied tight by his likes and dislikes his loves,
• 30:41
  Speaker 1: and hates his tendencies, his general nature and characteristics. In short,
• 30:47
  Speaker 1: he imagines that these things are himself, and that if
• 30:50
  Speaker 1: they were taken away from him, he would cease to exist.
• 30:54
  Speaker 1: Then let him proceed as he did when divorcing himself
• 30:56
  Speaker 1: from the illusion of the corporeal self. Let him set
• 31:00
  Speaker 1: aside first one like and then another, first one hate,
• 31:03
  Speaker 1: and then another. Let him, in imagination visualize himself as
• 31:08
  Speaker 1: being divested of first one characteristic and then another. As
• 31:13
  Speaker 1: the process continues, the neophyte will find, much to his surprise, that,
• 31:17
  Speaker 1: notwithstanding that his most cherished and firmly rooted characteristics are
• 31:21
  Speaker 1: sheared away from him, he himself remains. He finds that
• 31:25
  Speaker 1: when all his mental feelings, as well as objects thereof,
• 31:29
  Speaker 1: are removed from his mental vision, he himself remains. He
• 31:34
  Speaker 1: will find a something remaining that is back of, underneath,
• 31:38
  Speaker 1: and at the center of all these feelings and characteristics,
• 31:42
  Speaker 1: and which persists in full vigor when they have been
• 31:44
  Speaker 1: stripped away from him. Then let him, mentally in imagination
• 31:49
  Speaker 1: see himself as acting out other characters. He will find
• 31:53
  Speaker 1: that he is able to play out Hamlet, Richard the Third, Mephistopheles, Micawber,
• 31:58
  Speaker 1: and a host of other characters as well as he
• 32:01
  Speaker 1: has been playing the old John Smith part which he
• 32:04
  Speaker 1: has been imagining was himself. He will then see that
• 32:07
  Speaker 1: just as the body was but an instrument and covering
• 32:10
  Speaker 1: to his this habitual character but an instrument and mental covering,
• 32:14
  Speaker 1: useful but not essential to his being. Something that can
• 32:17
  Speaker 1: be put on and taken off, something that could be
• 32:20
  Speaker 1: exchanged without affecting the eye. He will realize that this
• 32:24
  Speaker 1: character is but his me, and that he may have
• 32:27
  Speaker 1: other mes at will, but the eye remains the same
• 32:31
  Speaker 1: in each case. But try as he may, he will
• 32:35
  Speaker 1: never be able to shake off or discard the eye.
• 32:39
  Speaker 1: He will find that this eye is unchangeable and cannot
• 32:42
  Speaker 1: be gotten rid of, for it is himself, his real self.
• 32:46
  Speaker 1: He will find this same I always at the center
• 32:49
  Speaker 1: of every character he assumes, always behind every mask he
• 32:53
  Speaker 1: places before him. He will find that it will always
• 32:56
  Speaker 1: be the same old eye, of which he can always
• 32:59
  Speaker 1: and must always say, I am. No one can truthfully
• 33:03
  Speaker 1: assert of his real self I am not. Such a
• 33:06
  Speaker 1: statement is always a lie upon the face of truth.
• 33:10
  Speaker 1: One may say I am not this, or I am
• 33:13
  Speaker 1: not that, but he can never say of that central I,
• 33:16
  Speaker 1: that it is not this. I is always the actor,
• 33:20
  Speaker 1: the doer, the seer, the thinker. It is always the center,
• 33:25
  Speaker 1: divested of every characteristic, and there will always remain that
• 33:28
  Speaker 1: something that is this I is absolutely subjective or inner.
• 33:34
  Speaker 1: All else is objective or outer to it. It cannot
• 33:38
  Speaker 1: be classified with any mental state, for all mental states
• 33:41
  Speaker 1: are objective to it. It cannot be described in terms
• 33:45
  Speaker 1: of objective consciousness, for these terms denote things subordinate to it.
• 33:50
  Speaker 1: We are conscious of it, not through any channel of
• 33:53
  Speaker 1: sense or feeling. It impresses itself upon us directly. We
• 33:58
  Speaker 1: cannot separate ourselves from it, for it is the self itself.
• 34:02
  Speaker 1: We cannot stand of and examine it. Kurse set it
• 34:05
  Speaker 1: off for examination, for where it is, so must we
• 34:08
  Speaker 1: be for the two or one. It is never subjective
• 34:11
  Speaker 1: to anything else in us, but everything else in us
• 34:14
  Speaker 1: is objective to it. It may, in our ignorance, be
• 34:18
  Speaker 1: influenced and moved by our feelings, emotions, et cetera. But
• 34:22
  Speaker 1: when we know the truth, it turns on these feelings
• 34:25
  Speaker 1: and emotions and changes, kills, or creates them. It is
• 34:30
  Speaker 1: at the basis of all activities. It is identical with
• 34:33
  Speaker 1: the will divorce this I of all its mental characteristics, feelings,
• 34:38
  Speaker 1: and emotions, and instead of seeming weakened, it is increased
• 34:42
  Speaker 1: in strength. It then appears as untrammeled and unrestricted will.
• 34:47
  Speaker 1: It gives and ranive but two reports of itself. One
• 34:51
  Speaker 1: It must always and does always say of itself, I
• 34:55
  Speaker 1: am two. It must always say, and does always say
• 34:59
  Speaker 1: of itself. I do. This is all. This is what
• 35:03
  Speaker 1: the I is, the something that is and something that does.
• 35:08
  Speaker 1: All the rest of the mental furniture belongs to the
• 35:10
  Speaker 1: camille and is changeable, in constant and shifting. The I
• 35:16
  Speaker 1: is always the same. There is nothing else for it
• 35:18
  Speaker 1: to be. By practicing this mental stock taking and self examination,
• 35:23
  Speaker 1: the neophyte will soon be able to at least partially
• 35:26
  Speaker 1: divorce his ike from his demi. At least he will
• 35:29
  Speaker 1: be able to do so in imagination sufficiently to testify
• 35:32
  Speaker 1: to the different elements of the two other formulas in
• 35:36
  Speaker 1: this book will aid him in this attainment, for this
• 35:39
  Speaker 1: is the center and heart of all attainment. It is
• 35:43
  Speaker 1: the one thing which, when found, gives us the key
• 35:46
  Speaker 1: to all the rest. The following exercise is also taught
• 35:49
  Speaker 1: by the arcane teachers and other advanced occultists in connection
• 35:53
  Speaker 1: with the others given in this book. It will serve
• 35:56
  Speaker 1: to loosen the bonds and ties of personality and enable
• 35:59
  Speaker 1: the kneephe to spread the wings of the self and
• 36:02
  Speaker 1: soar in the free ether of individuality. Exercise let the
• 36:07
  Speaker 1: neophyte place himself in a position and condition of calm,
• 36:11
  Speaker 1: RESTful repose. Then, let him meditate upon his own identity,
• 36:15
  Speaker 1: as distinguished from the outside objective world. Let him reach
• 36:19
  Speaker 1: mentally into the very center of his being, the inner
• 36:22
  Speaker 1: recesses of his soul, until he meets his real self
• 36:25
  Speaker 1: face to face. Let him, in this meditation, repeat softly
• 36:30
  Speaker 1: to himself his own name, that is, the name which
• 36:33
  Speaker 1: he applies to himself at times when he thinks of
• 36:35
  Speaker 1: himself in the third person, or else his favorite short
• 36:40
  Speaker 1: name or familiar nickname, such as Jim, or Will or Jack,
• 36:45
  Speaker 1: et cetera. In short, the name which he most familiarly
• 36:48
  Speaker 1: identifies with himself. Let him repeat this name over and
• 36:52
  Speaker 1: over again, softly to himself, throwing into it his earnest attention,
• 36:57
  Speaker 1: as if in that name or word were contained the
• 36:59
  Speaker 1: sace secret of his existence. In many cases, the neophyte
• 37:03
  Speaker 1: will find that he is lifted up to a higher
• 37:05
  Speaker 1: plane of being or consciousness, in which he sees more
• 37:08
  Speaker 1: clearly the light within, and hears a few strains from
• 37:11
  Speaker 1: the great song of life. If the experiment succeeds, he
• 37:15
  Speaker 1: will realize as never before the reality of the eye,
• 37:19
  Speaker 1: the secret of the ego. Rudyard Kipling, in his Great
• 37:23
  Speaker 1: Story of Hindu life entitled Kim, speaks of this practice
• 37:27
  Speaker 1: familiar among Oriental people. He describes his hero Kim, attempting
• 37:32
  Speaker 1: to gain this state of consciousness. We quote from this
• 37:36
  Speaker 1: book as follows. A very few white people, but many
• 37:40
  Speaker 1: Asiatics can throw themselves unto an amazement, as it were,
• 37:44
  Speaker 1: by repeating their own names over and over again to themselves,
• 37:48
  Speaker 1: letting the mind go free upon speculation as to what
• 37:51
  Speaker 1: is called personal identity? Who is Kim? Kim Kim? He
• 37:56
  Speaker 1: squatted in a comba of the clanging waiting room, wrapped
• 37:59
  Speaker 1: from all of other thoughts, hands folded in lap, and
• 38:02
  Speaker 1: pupils contracted to pinpoints. In a moment, by another half second,
• 38:06
  Speaker 1: he felt that he would arrive at the solution of
• 38:08
  Speaker 1: the tremendous puzzle. But here, as always happens, his mind
• 38:12
  Speaker 1: dropped away from those heights with the rush of a
• 38:14
  Speaker 1: wounded bird, and passing his hand before his eyes, he
• 38:18
  Speaker 1: shook his head. A long haired Hindu by Ragi holy
• 38:22
  Speaker 1: man who had just bought a ticket, halted before him
• 38:25
  Speaker 1: at that moment and stared intently. I also have lost
• 38:29
  Speaker 1: he said, sadly. It is one of the gates of
• 38:32
  Speaker 1: the way, What is thy talk? Said Kim abashed, thou
• 38:37
  Speaker 1: was wondering there in thy spirit, what manner of thing
• 38:40
  Speaker 1: thy soul might be? I know who should know, but
• 38:44
  Speaker 1: I Tennyson, the great English poet, in his letters to
• 38:48
  Speaker 1: in conversations with his intimate friends and relatives, terrified to
• 38:52
  Speaker 1: having experiences of this kind, occasioned by repeating his name
• 38:56
  Speaker 1: to himself in a manner resembling the practice of the
• 38:58
  Speaker 1: ancient secularists and of the Hindus of today. As mentioned
• 39:02
  Speaker 1: in Kim, he stated that he was lifted into another
• 39:06
  Speaker 1: world in which he was given a positive assurance of
• 39:08
  Speaker 1: his spiritual nature and immortality, a condition in which the
• 39:12
  Speaker 1: fear of death became laughable. He also stated the same
• 39:16
  Speaker 1: idea in the following verses. And more, my son, For
• 39:20
  Speaker 1: more than once, when I sat all alone, revolving in myself,
• 39:24
  Speaker 1: that word which is the symbol of myself, the mortal
• 39:27
  Speaker 1: symbol of the self, was loosed and passed into the nameless,
• 39:30
  Speaker 1: as a cloud melts into heaven. I touched my limbs.
• 39:34
  Speaker 1: The limbs were strange, not mine, and yet no shadow
• 39:38
  Speaker 1: of doubt, but utter dearness, and through loss of self,
• 39:42
  Speaker 1: the gain of such large life as matched with ours,
• 39:44
  Speaker 1: were sun to spark, unshakable in words themselves, but shadows
• 39:49
  Speaker 1: of a shadow world. Lesson five will focalization. The neophyte
• 39:54
  Speaker 1: who has advanced to the stage in which, in the
• 39:57
  Speaker 1: ancient occult parlance he has found himself, has discovered that
• 40:01
  Speaker 1: his real self is something far different from anything that
• 40:03
  Speaker 1: he ever had imagined it to be. Instead of being
• 40:07
  Speaker 1: an entity with distinctly marked characteristics and personal peculiarities, he
• 40:11
  Speaker 1: discovers that it is a something, the nature of which
• 40:13
  Speaker 1: can be stated only in the sense of potentiality. We
• 40:17
  Speaker 1: do not mean for a moment that the ego is
• 40:19
  Speaker 1: existent only in a potential sense. On the contrary, it
• 40:23
  Speaker 1: is actually existent in the most extreme and positive sense.
• 40:27
  Speaker 1: In fact, its existent being is endowed with such a
• 40:30
  Speaker 1: degree of actuality that all else seems to fade into
• 40:33
  Speaker 1: relative non existence. There is no question of I am
• 40:37
  Speaker 1: not about the ego. It is, first, last, and always
• 40:40
  Speaker 1: a something of which the positive am can and must
• 40:43
  Speaker 1: be asserted. It is only when we come to examine
• 40:47
  Speaker 1: the nature, attributes, and qualities of this I am dego
• 40:51
  Speaker 1: that we are forced to use the terms of potentiality
• 40:54
  Speaker 1: instead of actuality. Let us consider this a little further,
• 40:58
  Speaker 1: for in its understanding lies the say solution of many
• 41:00
  Speaker 1: occult paradoxes. In the first place, if we are keen
• 41:05
  Speaker 1: analytics and understand the precise terms of philosophical psychology, we
• 41:09
  Speaker 1: will are that the formulas for establishing the ego and
• 41:12
  Speaker 1: the practice of the exercises arising therefrom have divorced from
• 41:16
  Speaker 1: the ego the usual attributes, characteristics and personal peculiarities, which
• 41:21
  Speaker 1: are popularly supposed to belong to and to be inseparably
• 41:24
  Speaker 1: connected with it. Setting aside as that knot ike first
• 41:28
  Speaker 1: one feeling and then another, first one emotion and then another,
• 41:32
  Speaker 1: first one characteristic and then another, first one personal peculiarity,
• 41:36
  Speaker 1: and then another, and placing them in turn in the
• 41:38
  Speaker 1: knotty category, the neophyte finds that after he has stripped
• 41:42
  Speaker 1: the ego of all the attributes of personality, there is
• 41:45
  Speaker 1: still a something left, an irreducible element, an insoluble residuum assurd,
• 41:50
  Speaker 1: or something which, while actually existent yet is incapable of
• 41:53
  Speaker 1: being described, expressed, or designated by rational terms, a final
• 41:59
  Speaker 1: algebraical acac, or unknown ultimate element. As to the existence
• 42:04
  Speaker 1: of this unknown element or ego, there is no doubt
• 42:07
  Speaker 1: in the occult teachings differ as the modern philosophies may
• 42:10
  Speaker 1: about the matter. Moreover, it is a matter which may
• 42:13
  Speaker 1: be determined by the conscious experience of anyone who will
• 42:16
  Speaker 1: practice the exercises of the formulas in the proper way.
• 42:20
  Speaker 1: The I am will always be found at the center
• 42:23
  Speaker 1: of the self, and will always respond I am. But
• 42:27
  Speaker 1: when we attempt to describe this ultimate, when we attempt
• 42:30
  Speaker 1: to endow it with attributes, qualities, or peculiarities, then do
• 42:34
  Speaker 1: we find ourselves at sea. For these things all belong
• 42:37
  Speaker 1: to the plane of personality, while the I transcends personality
• 42:41
  Speaker 1: and cannot be expressed or designated in the terms of
• 42:44
  Speaker 1: the latter. But nevertheless, there is found a way of
• 42:48
  Speaker 1: identifying the eye. Philosophical psychology, both occult and popular, both
• 42:54
  Speaker 1: esoteric and exoteric, gives us a term whereby we may
• 42:57
  Speaker 1: discuss and consider the eye or ultimate ela element of self.
• 43:01
  Speaker 1: This I, which we have stated as the final algebraical
• 43:05
  Speaker 1: X or unknown ultimate element of the self, is found
• 43:08
  Speaker 1: to be identical with the highest philosophical and psychological conception
• 43:12
  Speaker 1: of what has been called the will. Thus the X
• 43:15
  Speaker 1: equals the will. Let us then try to understand the eye.
• 43:19
  Speaker 1: By considering what the highest human thought reports regarding the will.
• 43:24
  Speaker 1: By studying the symbol, we may understand the reality. Brushing
• 43:28
  Speaker 1: aside as unworthy the popular conception of the will. We
• 43:31
  Speaker 1: find that the highest philosophical and psychological thought uses the
• 43:35
  Speaker 1: term the will to designate the underlying essence of being,
• 43:39
  Speaker 1: the fundamental life, mind, spirit, principle of the self. The
• 43:43
  Speaker 1: ancient Greek philosophers so use the term, the original Buddhist
• 43:46
  Speaker 1: philosophy so employs it. We find it to use by
• 43:49
  Speaker 1: eminent thinkers all through the history of philosophical thought. Schopenhauer, Nietzsche,
• 43:54
  Speaker 1: and Vunt used the term in this sense. The Arcane
• 43:58
  Speaker 1: teachers identified the principle of will with spirit, the essence,
• 44:02
  Speaker 1: the beingness of being. The will is that essence or
• 44:05
  Speaker 1: spirit in the cosmos and in the individual, which is
• 44:08
  Speaker 1: ever moving, changing, its manifestations, flowing, evolving, proceeding, desiring, attaining, seeking, accomplishing.
• 44:17
  Speaker 1: It contains within itself the potentiality of everything, but it
• 44:21
  Speaker 1: itself cannot be mad to be any of the things
• 44:23
  Speaker 1: it manifests. Professor William Sturgis Bigelow, in his lecture on
• 44:28
  Speaker 1: Buddhism and Immortality, delivered in Harvard University nineteen o eight,
• 44:33
  Speaker 1: beautifully states the esoteric conception of will in describing the
• 44:37
  Speaker 1: Buddhist conception of life and immortality. We take great pleasure
• 44:41
  Speaker 1: in calling your attention to the following quotations from the
• 44:44
  Speaker 1: mid lecture. Professor Bigelow says, we are, all, as we
• 44:49
  Speaker 1: familiarly say, conscious of our own existence. Under this statement,
• 44:54
  Speaker 1: we habitually include, in more or less confusion, several distinct elements. First,
• 45:00
  Speaker 1: the existence of our material body as objects of sensory perception.
• 45:05
  Speaker 1: Second of certain sensations pleasurable or painful, originating not outside
• 45:11
  Speaker 1: but inside the body itself. Third of certain disturbances that
• 45:16
  Speaker 1: we classify as passions or emotions. Fourth of what we
• 45:21
  Speaker 1: call aptitudes and their opposites. Fifth of desires or inclinations
• 45:27
  Speaker 1: and their opposite. Lastly, of something of a wholly different character,
• 45:31
  Speaker 1: consciously closer to the center than anything else, and differing
• 45:35
  Speaker 1: from the other forms in being. The only form of
• 45:37
  Speaker 1: consciousness to which we are not pummis this we call will.
• 45:42
  Speaker 1: We say I feel sensation, pain, or emotion, but we
• 45:46
  Speaker 1: never say I feel my will. It is always subjective
• 45:50
  Speaker 1: and active. This will is a part of the normal
• 45:53
  Speaker 1: consciousness of each one of you. Yet it is neither
• 45:56
  Speaker 1: a part of sensation nor emotion, but on the contrary,
• 45:59
  Speaker 1: is capable of dominating both. What is it? Ask your
• 46:04
  Speaker 1: own consciousness. Sensations originate outside and inside the body, emotions inside,
• 46:11
  Speaker 1: but the will is deeper than either, and they are
• 46:13
  Speaker 1: both objective to it. We cannot classify it with anything else.
• 46:17
  Speaker 1: We cannot describe it in terms of any other form
• 46:20
  Speaker 1: of consciousness. We are conscious through our bodies and of
• 46:23
  Speaker 1: our bodies, but the consciousness of the will is direct.
• 46:26
  Speaker 1: We cannot separate ourselves from it. We cannot stand off
• 46:30
  Speaker 1: and examine it. We cannot modify it by anything else.
• 46:35
  Speaker 1: It itself modifies everything within its scope. Other forms of
• 46:39
  Speaker 1: consciousness are objective to it, but it is never objective
• 46:42
  Speaker 1: to them. It may be overpowered by sensations, emotions, or
• 46:47
  Speaker 1: passions through its own weakness or their strength. It often is,
• 46:53
  Speaker 1: but its attitude towards them, whether resisting or directing them,
• 46:57
  Speaker 1: is always essentially and necessarily acting. It exists in no
• 47:02
  Speaker 1: other form than the subjective form. It is inconceivable in
• 47:06
  Speaker 1: any other form. If it is not active, it is
• 47:10
  Speaker 1: not will. There is nothing in our consciousness deeper, it
• 47:14
  Speaker 1: underlies and overlies and permeates all other forms. And moreover,
• 47:19
  Speaker 1: what is of immeasurably more importance it mey, if need
• 47:22
  Speaker 1: be create them. Will is the assertion of a form
• 47:26
  Speaker 1: of consciousness from the center outward. When this is opposed
• 47:30
  Speaker 1: by another form of consciousness intruding from the circumference inward,
• 47:34
  Speaker 1: we recognize a hindrance to the free action of the will,
• 47:37
  Speaker 1: and we talk of necessity. But such intrusive forms come
• 47:42
  Speaker 1: from or through the material separate personality. If it were
• 47:46
  Speaker 1: not for these, the will would net freely. The separate
• 47:50
  Speaker 1: personal consciousness, with its offshoots, is therefore the only obstacle
• 47:54
  Speaker 1: to complete freedom of them will. Complete freedom of the
• 47:58
  Speaker 1: will is complete freedom of gon consciousness, and complete freedom
• 48:02
  Speaker 1: of consciousness front the habitual and empirical limitations of personality
• 48:06
  Speaker 1: is complete freedom of the will. The terms are interchangeable.
• 48:11
  Speaker 1: The only will that is not free is the personal will.
• 48:14
  Speaker 1: Descartes said, I think, therefore I am. It is an
• 48:19
  Speaker 1: imperfect formula at best, But it would have been a
• 48:21
  Speaker 1: better statement had he said, I will therefore I am. Thus,
• 48:26
  Speaker 1: do we find that the ego or the I is
• 48:29
  Speaker 1: in its last possible human analysis will. And thus do
• 48:34
  Speaker 1: we find that the will is in the nature of potential,
• 48:36
  Speaker 1: infinite manifestation of all activity, the essential being of all being,
• 48:40
  Speaker 1: the plastic essence, which may mold itself into any and
• 48:43
  Speaker 1: all forms, the essence of activity, which may manifest how
• 48:47
  Speaker 1: and as it please under the law. Always, as we
• 48:51
  Speaker 1: said in less than twelve of the arcane teaching, running
• 48:54
  Speaker 1: back from cause to prior cause, and to still more
• 48:57
  Speaker 1: remote precedent causes of his desires, the innas individual finds
• 49:00
  Speaker 1: himself at last confronting the cosmic will. Retracing his path
• 49:05
  Speaker 1: back to the present, he finds himself confronting his personal will,
• 49:08
  Speaker 1: which is moved by desire. In other words, he finds
• 49:12
  Speaker 1: a chain of desire extending from the cosmic will to
• 49:15
  Speaker 1: the personal will, a chain of countless links, having a
• 49:18
  Speaker 1: beginning in will and ending in will, an endless chain
• 49:21
  Speaker 1: because it is a circle. Thereupon he learns the first
• 49:25
  Speaker 1: lesson of the arcane secret of the excluded middle, and
• 49:28
  Speaker 1: thenceforth strives to realize the union of the two ends
• 49:31
  Speaker 1: of will. From the realization of this union arises the
• 49:35
  Speaker 1: individual will the positive will of the ego. In this process,
• 49:40
  Speaker 1: the law of cause and effect is not violated, but
• 49:43
  Speaker 1: will is made the cause of will, the cause and
• 49:45
  Speaker 1: effect merge. When this is attained, then does man indeed
• 49:50
  Speaker 1: become the master. Lesson six the excluded Middle. In closing
• 49:55
  Speaker 1: the preceding lesson, we refer to the secret of the
• 49:58
  Speaker 1: excluded Middle. This is one of the most ancient and
• 50:02
  Speaker 1: fundamental formulas of the secret doctrine or arcane teaching of
• 50:05
  Speaker 1: the ancient occult fraternities. It was regarded as the keystone
• 50:09
  Speaker 1: of the mystic arch those who grasp the inner spirit
• 50:13
  Speaker 1: of this secret are as. The aphorism informs us well
• 50:16
  Speaker 1: on the road to mastery. Let us refer you to
• 50:20
  Speaker 1: aphorism ex sects at this place. The aphorism informs us
• 50:24
  Speaker 1: that when a man attains individuality egohood, he enters upon
• 50:28
  Speaker 1: the plane of will and rises above the plane of desire.
• 50:32
  Speaker 1: Desire and will are the opposite poles of the same principle,
• 50:35
  Speaker 1: the center of balance being reason on the plaine of will.
• 50:39
  Speaker 1: Though one remains under law, yet he may learn to
• 50:42
  Speaker 1: use law instead of remaining passive to it. He may
• 50:46
  Speaker 1: learn to oppose law to laws. He may learn to
• 50:49
  Speaker 1: create desire by will Furthermore, and this is the greatest
• 50:54
  Speaker 1: of all, he may learn to will. To will, he
• 50:57
  Speaker 1: may learn to complete the circle of will. He may
• 51:00
  Speaker 1: learn the secret of the excluded middle. When this last
• 51:04
  Speaker 1: secret is learned, man is well on the road to mastery.
• 51:08
  Speaker 1: We have seen in the Arcane teaching that from the
• 51:11
  Speaker 1: cosmic will, which is the principle of will, the cosmos
• 51:14
  Speaker 1: has been evolved. We have seen how this evolution has
• 51:18
  Speaker 1: progressed under the law of orderly trend and logical sequence,
• 51:21
  Speaker 1: the active principle of which has been desired, which is
• 51:24
  Speaker 1: but the negative pole of will. We have seen that
• 51:27
  Speaker 1: there is an unbroken chain of sequence extending from the
• 51:30
  Speaker 1: cosmic will to the eye, which latter is but a
• 51:33
  Speaker 1: focalized center of will in the great cosmic will. At
• 51:37
  Speaker 1: the personal or individual end of this unbroken chain we
• 51:40
  Speaker 1: find the eye or individual will. But we find that
• 51:43
  Speaker 1: this individual will is conditioned, restricted, bound, and hampered by
• 51:47
  Speaker 1: the accumulated sheath of evolutionary growth, to the extent of
• 51:51
  Speaker 1: even doubting its own identity or nature. The idea of
• 51:54
  Speaker 1: separateness has crept in, and the eye fails to realize
• 51:58
  Speaker 1: that it is identical in nature and substance with the
• 52:01
  Speaker 1: great cosmic will in which it is a center or
• 52:03
  Speaker 1: focal point. So entangled is it in the bonds of personality,
• 52:08
  Speaker 1: so deluded by the illusions of the John Smith nature
• 52:11
  Speaker 1: and characteristics, that it imagines itself to be a thing apart.
• 52:16
  Speaker 1: It feels the personal conscious on all sides, and actually
• 52:19
  Speaker 1: imagines that it the High is really this bundle of
• 52:22
  Speaker 1: mental states, impressions, and ideas that belonged to John Smith.
• 52:27
  Speaker 1: It has exchanged its cosmic birthright for the humble mess
• 52:30
  Speaker 1: of pottage of personality. The Hindus tell a tale of
• 52:34
  Speaker 1: one of the great gods, Indra, who, following a caprice,
• 52:38
  Speaker 1: incarcerated himself in the body of a pig. He took
• 52:42
  Speaker 1: unto himself a pig mate and raised a brood of
• 52:44
  Speaker 1: little pigs. He lost all sense of his own identity
• 52:48
  Speaker 1: and was thoroughly hypnotized with the idea that he was
• 52:51
  Speaker 1: a pig. The fellow gods, grieved that his illusion, in
• 52:55
  Speaker 1: his pitiful state, called upon him to come out of
• 52:57
  Speaker 1: the pig state, telling him that he was a great
• 53:00
  Speaker 1: god and not a swinish creature. Wallowing in the mud,
• 53:03
  Speaker 1: he grunted out a denial saying, I am a pig,
• 53:06
  Speaker 1: not a god. Let me alone. They persisted, and he
• 53:10
  Speaker 1: continued to repel them. They killed his pig mate and
• 53:14
  Speaker 1: his little pigs, but he squealed out his sorrow and
• 53:17
  Speaker 1: rage and tried to destroy the gods in his wrath. Finally,
• 53:21
  Speaker 1: they killed his pig body as a last resort, and
• 53:24
  Speaker 1: lo Indra the god stepped forth in all his glorious
• 53:29
  Speaker 1: power and laughed in astonishment when he realized the extent
• 53:32
  Speaker 1: and degree of his late illusion. By this parable, the
• 53:36
  Speaker 1: Hindu teachers impress upon their chealist the fact of their
• 53:39
  Speaker 1: real self. A well known occult writer, in her little
• 53:44
  Speaker 1: compilation of the ancient teachings entitled Light on the Path, says,
• 53:48
  Speaker 1: seek in the heart the source of evil, the illusion
• 53:51
  Speaker 1: of personality, and expunge it. It lives fruitfully in the
• 53:55
  Speaker 1: heart of the devoted disciple, as well as in the
• 53:58
  Speaker 1: heart of the man of desire. Only the strong can
• 54:01
  Speaker 1: kill it out. The weak must wait for its growth,
• 54:05
  Speaker 1: its fruition, its death. And it is a plant that
• 54:08
  Speaker 1: lives and increases throughout the ages. It flowers. When man
• 54:13
  Speaker 1: has accumulated, unto himself innumerable existences, he who will enter
• 54:18
  Speaker 1: upon this path of power must tear this thing out
• 54:20
  Speaker 1: of his heart, and then his heart will bleed, and
• 54:23
  Speaker 1: the whole life of the man seemed to be utterly dissolved.
• 54:27
  Speaker 1: This ordeal must be endured. It may come at the
• 54:30
  Speaker 1: first step of the perilous ladder which leads to the
• 54:32
  Speaker 1: path of life. It may not come until the last,
• 54:36
  Speaker 1: But O disciple, remember that it has to be endured,
• 54:40
  Speaker 1: and fasten the energies of your soul upon the task life.
• 54:44
  Speaker 1: Neither in the present nor the future, but in the eternal.
• 54:48
  Speaker 1: This giant weed cannot flourish there. This blot upon existence
• 54:52
  Speaker 1: is wiped out by the very atmosphere of eternal thought.
• 54:55
  Speaker 1: Each man is to himself absolutely the way, the truth
• 54:59
  Speaker 1: and life. But he is only so when he grasps
• 55:02
  Speaker 1: his whole individuality personality firmly, and by the force of
• 55:07
  Speaker 1: his awakened spiritual will, recognizes this individuality personality as not himself,
• 55:13
  Speaker 1: but that thing which he has, with pain, created for
• 55:15
  Speaker 1: his own use and by means of which he purposes.
• 55:18
  Speaker 1: As his growth slowly develops his intelligence to reach to
• 55:21
  Speaker 1: that life beyond individuality personality, seek it by making the
• 55:26
  Speaker 1: profound obeisance of the soul to the dim star that
• 55:29
  Speaker 1: burns within steadily. As you watch and worship, its light
• 55:33
  Speaker 1: will grow stronger. Then you may know you have found
• 55:37
  Speaker 1: the beginning of the way, and when you have found
• 55:39
  Speaker 1: the end, its light will suddenly become the infinite light.
• 55:43
  Speaker 1: The paraphernalia of personality is the middle, the connecting links
• 55:48
  Speaker 1: between the cosmic will and the individual will, the one
• 55:51
  Speaker 1: being and the eye. By excluding it, the eye is
• 55:55
  Speaker 1: merged in consciousness with the cosmos. He attains cosmic consciousness.
• 56:00
  Speaker 1: But this exclusion is only relative. It is merely an
• 56:04
  Speaker 1: exclusion in consciousness, but a realization that this middle is
• 56:07
  Speaker 1: fictitious and illusory in reality. When it is so regarded,
• 56:12
  Speaker 1: then the I, while remaining an individual, yet realizes its
• 56:16
  Speaker 1: real nature and identity with the cosmic will, and is
• 56:18
  Speaker 1: able to act according to the degree and strength of
• 56:21
  Speaker 1: the recognition. This process of exclusion is slow and gradual.
• 56:26
  Speaker 1: It begins with an intellectual conception of the truth, which
• 56:29
  Speaker 1: then gradually evolves into a greater and broader experience and
• 56:32
  Speaker 1: realization as the neophyte progresses along the path of attainment.
• 56:37
  Speaker 1: By excluding the middle or personality, it is not meant
• 56:40
  Speaker 1: that the individual should cease using his personal instruments of
• 56:43
  Speaker 1: expression and life. On the contrary, he only then begins
• 56:48
  Speaker 1: to use them, for previous to this realization, the things
• 56:52
  Speaker 1: of personality have used him instead of using them. As
• 56:56
  Speaker 1: the old occult aphorism informs us, all things are good
• 56:59
  Speaker 1: for the use individual to use, but none of them
• 57:02
  Speaker 1: are good enough to use the individual. The advanced occultist
• 57:06
  Speaker 1: first learns to set aside the things of personality, learns
• 57:09
  Speaker 1: to do without them, learns that he does not need
• 57:11
  Speaker 1: them to remain I. Then, having freed himself mentally from them,
• 57:16
  Speaker 1: he returns and uses them intelligently, improperly, and positively. This
• 57:21
  Speaker 1: the difference between mastery and slavery. As Carpenter, the English poet, sings,
• 57:28
  Speaker 1: to die for this into the world you came yes
• 57:32
  Speaker 1: to abandon more than you ever conceived as possible, all ideals, plans,
• 57:37
  Speaker 1: even the very best and most unselfish, all hopes and desires,
• 57:42
  Speaker 1: modes of life, habits, predilections, preferences, superiorities, weaknesses, indulgences. In
• 57:50
  Speaker 1: one word, to die for this into the world you
• 57:53
  Speaker 1: came all to be abandoned, And when they have been
• 57:56
  Speaker 1: finally abandoned, then to return to be used and then
• 57:59
  Speaker 1: own only to be rightly used, to be free and
• 58:02
  Speaker 1: open forever, Be not torn by desire. Slowly and resolutely,
• 58:08
  Speaker 1: as a fly cleans its legs of the honey in
• 58:10
  Speaker 1: which it has been caught. So remove thou, if it
• 58:13
  Speaker 1: only be for a time every particle which sullies the
• 58:16
  Speaker 1: brightness of thy mind, return into thy self, content to give,
• 58:20
  Speaker 1: but asking no one, asking nothing. In the calm light
• 58:23
  Speaker 1: of His splendor, who fills all the universe, the imperishable,
• 58:26
  Speaker 1: indestructible of ages, dwell thou as thou canst dwell, contented
• 58:32
  Speaker 1: in place, all are to be used. Yet in using
• 58:35
  Speaker 1: be not entangled in them, For then already are they bad,
• 58:38
  Speaker 1: and will cause thee suffering. When thy body, as needs
• 58:42
  Speaker 1: must happen at times, is carried along on the wind
• 58:45
  Speaker 1: of passion, Say not thou I desire this or that,
• 58:49
  Speaker 1: For the I neither desires nor fears anything, but is
• 58:52
  Speaker 1: free and in everlasting glory, dwelling in heaven and pouring
• 58:55
  Speaker 1: out joy like the sun on all sides. Let not
• 58:59
  Speaker 1: that press vicious thing, by any confusion, be drawn down
• 59:02
  Speaker 1: and entangled in the world of opposites and of death
• 59:05
  Speaker 1: and suffering. For as a lighthouse beam sweeps with incredible
• 59:09
  Speaker 1: speed over sea and land. Yet the lamp itself moves
• 59:12
  Speaker 1: not at all. So while thy body of desire is,
• 59:15
  Speaker 1: and must be, by the law of its nature, incessantly
• 59:18
  Speaker 1: in motion in the world of suffering, the eye high
• 59:21
  Speaker 1: up above is fixed in heaven. Therefore, I say, let
• 59:25
  Speaker 1: no confusion cloud thy mind about this matter. But ever,
• 59:28
  Speaker 1: when desire knocks at thy door, though thou granted admission
• 59:31
  Speaker 1: and entreat it hospitably, as in duty bound fence, it
• 59:35
  Speaker 1: yet gently off from thy true self, lest it tear
• 59:37
  Speaker 1: and rend thee. The formulas already given the neophyte, in
• 59:41
  Speaker 1: connection with the intellectual perception of the truth of the
• 59:45
  Speaker 1: eye and the secret of the excluded Middle, as well
• 59:47
  Speaker 1: as the formulas to follow, will bring about a gradual
• 59:50
  Speaker 1: unfoldment of the realization of cosmic consciousness and recognition of
• 59:54
  Speaker 1: the identity of the eye with the cosmic will. The
• 59:58
  Speaker 1: following exercise and others akin to it, will aid the
• 1:00:01
  Speaker 1: neophyte in unfolding into this consciousness exercise. The neophyte, placing
• 1:00:08
  Speaker 1: himself in a RESTful, calm, peaceful position and condition, should
• 1:00:12
  Speaker 1: then meditate upon the great cosmic will, essence or spirit.
• 1:00:17
  Speaker 1: He should picture it as a great ocean of spirit,
• 1:00:19
  Speaker 1: upon which and in which he rests, as an established
• 1:00:22
  Speaker 1: focal point or center. He should picture the resistless force
• 1:00:26
  Speaker 1: and power of this great ocean of spirit and feel
• 1:00:29
  Speaker 1: its waves and movements. He should realize that its thrill
• 1:00:33
  Speaker 1: is perceptible in his inner being, and that in every
• 1:00:36
  Speaker 1: way he is of it and in it. Realize that
• 1:00:39
  Speaker 1: you are spirit, will and nothing but spirit will. Realize
• 1:00:44
  Speaker 1: that there is no real separation between you and the
• 1:00:47
  Speaker 1: great ocean of Spirit, and that there can be no
• 1:00:49
  Speaker 1: such separation in your meditation. Mentally wipe out the paraphernalia
• 1:00:54
  Speaker 1: of personality, exclude the middle of personality, and let spirit
• 1:00:58
  Speaker 1: join Spirit will join Will. Realize that you are a
• 1:01:02
  Speaker 1: center of force in the great ocean of will, a
• 1:01:04
  Speaker 1: channel for the expression of as much cosmic will as
• 1:01:07
  Speaker 1: your growth and capacity will allow. Realize that as you
• 1:01:11
  Speaker 1: grow and unfold, you will become a greater and still
• 1:01:14
  Speaker 1: greater and grander channel for the inflow, in outpouring of
• 1:01:17
  Speaker 1: the cosmic energy in life. Complete the circle of will,
• 1:01:21
  Speaker 1: bring about the union of spirit. Learn to will to
• 1:01:25
  Speaker 1: will by realizing that you are will lessen seven, mastering
• 1:01:30
  Speaker 1: the opposites the manifestation of egohood by the individual who
• 1:01:34
  Speaker 1: has learned the secret of the excluded middle, who has
• 1:01:37
  Speaker 1: learned to will. To will evidences itself in a variety
• 1:01:40
  Speaker 1: of forms and phases. In the mastery of the opposites, however,
• 1:01:45
  Speaker 1: we find one of its most important phases, and one
• 1:01:48
  Speaker 1: which also influences other forms. The individual who wishes to
• 1:01:52
  Speaker 1: mold his mind by his newly awakened will and thus
• 1:01:55
  Speaker 1: acquire poise and balance, must first learn the art of
• 1:01:58
  Speaker 1: mastering the opposites the instinctive and emotional regions of his
• 1:02:02
  Speaker 1: mental being. In acquiring this art, he also does much
• 1:02:05
  Speaker 1: in the direction of gaining poise and balance, and in
• 1:02:08
  Speaker 1: neutralizing rhythm. We have seen in the Arcane teaching that
• 1:02:12
  Speaker 1: every quality, a tribute, or condition has its opposite. We
• 1:02:16
  Speaker 1: have seen how these pairs of opposites are, in reality
• 1:02:19
  Speaker 1: but the different and contrasting poles of the same thing.
• 1:02:23
  Speaker 1: Just as heat and cold are the same thing, just
• 1:02:25
  Speaker 1: as hard and soft are the same thing. So love
• 1:02:28
  Speaker 1: and hate are seen to be but the contrasting poles
• 1:02:31
  Speaker 1: of the same thing. And in the same way and
• 1:02:34
  Speaker 1: from the same reason, all contrasting emotions, states, and feelings
• 1:02:39
  Speaker 1: are but the opposite poles of a fundamental emotion, which
• 1:02:42
  Speaker 1: depends upon the will for its expression and outward activities.
• 1:02:46
  Speaker 1: All activity proceeds from and through the will. The will
• 1:02:50
  Speaker 1: is involved in all action. There can be no action
• 1:02:53
  Speaker 1: without will. Through the stimulus and incentive of desire, feeling,
• 1:02:58
  Speaker 1: and emotion, the will is then directed into activity. But
• 1:03:02
  Speaker 1: the will itself must not be identified with the desire,
• 1:03:06
  Speaker 1: feeling or emotion which inspires it to action. Just as
• 1:03:10
  Speaker 1: the water in a glass may be colored by a
• 1:03:12
  Speaker 1: chemical dissolved in it, and yet in itself remain as
• 1:03:15
  Speaker 1: much pure water as it was in the beginning, so
• 1:03:17
  Speaker 1: is the will colored and apparently changed by the influence
• 1:03:20
  Speaker 1: of the emotion or feeling operative in and through it.
• 1:03:24
  Speaker 1: The will is clear and colorless, like the water, its
• 1:03:26
  Speaker 1: emotional color being not of itself. The will experiences the
• 1:03:31
  Speaker 1: color of the emotion or feeling, but never is the latter.
• 1:03:35
  Speaker 1: The will is always the vehicle for the emotion or
• 1:03:37
  Speaker 1: feeling its vital energy. So to speak, the will is
• 1:03:41
  Speaker 1: the body of action, which close itself in the garb
• 1:03:44
  Speaker 1: of emotion and feeling. In order to make itself manifest
• 1:03:48
  Speaker 1: to the ordinary person, it would be an impossibility to
• 1:03:51
  Speaker 1: divorce feeling and emotion from the will, for if that
• 1:03:54
  Speaker 1: were attempted, there would be nothing left apparent or manifest
• 1:03:57
  Speaker 1: in any way. The residualm would be like the abstract
• 1:04:01
  Speaker 1: conception of motionless, cold, unmoved, pure intellect, independent of any
• 1:04:06
  Speaker 1: objective thought. To such persons, pure will is merely a
• 1:04:10
  Speaker 1: name corresponding to nothing in their experience. This because in
• 1:04:14
  Speaker 1: such persons, the will is unconscious of itself. When the
• 1:04:18
  Speaker 1: ego consciousness is attained, when the I knows that itself
• 1:04:22
  Speaker 1: and the will are identical, then the will becomes conscious
• 1:04:25
  Speaker 1: of itself. In this latter state, Instead of its consciousness
• 1:04:29
  Speaker 1: remaining centered on the emotional and feeling plane, the instinctive
• 1:04:33
  Speaker 1: plane of the mind, it is raised up to its
• 1:04:35
  Speaker 1: rightful seat upon the throne of the real self, and
• 1:04:38
  Speaker 1: it assumes the scepter of power and authority which really
• 1:04:41
  Speaker 1: belong to it. When the ego consciousness is acquired to
• 1:04:45
  Speaker 1: a certain degree, the I, realizing that it is in
• 1:04:48
  Speaker 1: its inmost nature nothing more or less than will, sees
• 1:04:51
  Speaker 1: that the opposites of emotion and feeling are but things
• 1:04:53
  Speaker 1: belonging to but not of itself, things objective to its
• 1:04:57
  Speaker 1: subjective self. It sees them as but garments which it
• 1:05:01
  Speaker 1: may put on and off as it suits its fancies
• 1:05:03
  Speaker 1: or interest. It sees them as but the several masks
• 1:05:07
  Speaker 1: of character, which it may place before its face and
• 1:05:10
  Speaker 1: then take off in exchange for another, as may seem
• 1:05:13
  Speaker 1: best or desirable from the moment. When this realization comes
• 1:05:17
  Speaker 1: to the individual, even in the faintest degree, then that
• 1:05:20
  Speaker 1: individual has begun to move toward freedom, and has started
• 1:05:23
  Speaker 1: on the road to the mastery of the opposites. Contrast
• 1:05:27
  Speaker 1: the condition of the man who is still hypnotized with
• 1:05:30
  Speaker 1: the belief that his emotions and feelings are himself, that
• 1:05:33
  Speaker 1: he is the character he is playing with its emotions
• 1:05:36
  Speaker 1: and feelings and incidents of personality, on the one hand,
• 1:05:39
  Speaker 1: And on the other hand, the individual who realizes that
• 1:05:42
  Speaker 1: he himself is will in his real nature, and that
• 1:05:46
  Speaker 1: the character assumed by him, together with its incidental qualities, feelings,
• 1:05:50
  Speaker 1: and emotions, is but an objective, something which he may
• 1:05:53
  Speaker 1: put on or off, destroy, or change as he may
• 1:05:58
  Speaker 1: see fit, can see that there is a difference as
• 1:06:01
  Speaker 1: wide as the poles in the contrasting being of these
• 1:06:04
  Speaker 1: two men. Can you not see that one is the
• 1:06:07
  Speaker 1: master of the opposites, and the other the obedient slave.
• 1:06:11
  Speaker 1: The liberated ego, the emancipated self knows its real nature,
• 1:06:15
  Speaker 1: knows that it is no emotional creature bent now this way,
• 1:06:18
  Speaker 1: and then that, by the power of inherited or acquired feeling,
• 1:06:22
  Speaker 1: knows that it is the lord of its own being,
• 1:06:24
  Speaker 1: capable of using emotion as a means of expression when
• 1:06:27
  Speaker 1: it suits itself, and likewise repressing it when it is
• 1:06:29
  Speaker 1: best to do so, of using or discarding feeling when
• 1:06:33
  Speaker 1: it suits its purpose, nay more capable of changing the
• 1:06:37
  Speaker 1: feeling or emotion from one of its poles to the other,
• 1:06:40
  Speaker 1: changing love to hate, like to dislike, pain to pleasure,
• 1:06:44
  Speaker 1: sorrow to joy, backward and forward at will, and solely
• 1:06:47
  Speaker 1: because it wills to do it and it suits its
• 1:06:50
  Speaker 1: will so to do. When the ego realizes that it
• 1:06:53
  Speaker 1: is the lord of itself instead of a subordinate and
• 1:06:56
  Speaker 1: slave to its feelings and emotions or personal traits in characteristics,
• 1:07:01
  Speaker 1: then alone is it free. It then feels the spirit
• 1:07:04
  Speaker 1: of this cassida, do what thy manhood bids thee do
• 1:07:08
  Speaker 1: from none but self expect applause. He noblest lives and
• 1:07:12
  Speaker 1: noblest dies, who makes and keeps his self made laws.
• 1:07:16
  Speaker 1: All other life is living death, a world where none
• 1:07:19
  Speaker 1: but phantoms dwell. A breath, a wind, a sound, a voice,
• 1:07:23
  Speaker 1: a tinkling of the camel bell. The following exercise will
• 1:07:27
  Speaker 1: tend to bring about a heightened realization in consciousness of
• 1:07:30
  Speaker 1: the mastery of the opposites. It is adapted from an
• 1:07:34
  Speaker 1: ancient arcane formula, modern figures of speech being used. Exercise.
• 1:07:40
  Speaker 1: Let the neophyte place himself in a condition and position
• 1:07:43
  Speaker 1: of rest, calm, and repose. Let him meditate upon the
• 1:07:47
  Speaker 1: real nature of the eye. Let him cast off the
• 1:07:50
  Speaker 1: illusion of the personal self and its attributes, as indicated
• 1:07:53
  Speaker 1: in previous exercises. Then let him imagine himself as rising
• 1:07:58
  Speaker 1: above the lower planes of personnal toward the higher planes
• 1:08:01
  Speaker 1: of eaglehood, as in a balloon which is rising above
• 1:08:04
  Speaker 1: the surface of the earth into the higher regions of
• 1:08:06
  Speaker 1: purer rarefied air. Let him then throw overboard from the
• 1:08:10
  Speaker 1: mental balloon all the likes and dislikes, loves and hates,
• 1:08:14
  Speaker 1: prejudices for and against anything in everything whatsoever, either good
• 1:08:18
  Speaker 1: or bad. In short, the entire collection of inherited or
• 1:08:21
  Speaker 1: acquired feelings and emotions which have formed the garment or
• 1:08:24
  Speaker 1: body of personality, for so long as the mental balloon
• 1:08:29
  Speaker 1: rises higher and higher. Let him throw off even the
• 1:08:31
  Speaker 1: more subtle feelings and emotions, until finally he finds himself
• 1:08:35
  Speaker 1: divested of every iota of personal character he ever possessed,
• 1:08:39
  Speaker 1: and his ego is as naked as a new born babe. Then,
• 1:08:43
  Speaker 1: after a few trials of this exercise, will come to
• 1:08:46
  Speaker 1: him a new sense of power and might, a new
• 1:08:48
  Speaker 1: realization of his real nature and will. Then will he
• 1:08:52
  Speaker 1: realize that the pairs of opposites of the personality are
• 1:08:55
  Speaker 1: but masks and clothing of the character he has been playing.
• 1:08:59
  Speaker 1: Then will he feel like the Hindu God when he
• 1:09:01
  Speaker 1: emerged from the body of the pig whose personality he
• 1:09:04
  Speaker 1: had assumed. Then he may gradually return to the earth
• 1:09:07
  Speaker 1: and resume the garments he has thrown off, but as
• 1:09:10
  Speaker 1: a master and owner, not as a slave to them
• 1:09:12
  Speaker 1: as Heretofore, this exercise will quicken the perception of egohood
• 1:09:17
  Speaker 1: and will aid in the mastery of the opposites. The
• 1:09:21
  Speaker 1: following exercise will also be found very useful in the
• 1:09:24
  Speaker 1: same direction. Exercise, let the neophyte place himself in a
• 1:09:29
  Speaker 1: position and condition of calm RESTful repose, and then meditate
• 1:09:33
  Speaker 1: upon the fact that contrasting and opposing feelings and emotions are,
• 1:09:37
  Speaker 1: in reality, but the opposite poles of the same thing.
• 1:09:41
  Speaker 1: Let him, in imagination try the experiment of changing the
• 1:09:44
  Speaker 1: polarity of some emotion, of inducing the state of love
• 1:09:47
  Speaker 1: where hate has been dominant, or vice versa. Let him
• 1:09:51
  Speaker 1: shift the polarity of his feelings and emotions at will,
• 1:09:54
  Speaker 1: backward and forward. He will thus discover that the feelings
• 1:09:58
  Speaker 1: and emotions are far from being fixed and constant as
• 1:10:01
  Speaker 1: he had supposed, but are capable of being shifted about
• 1:10:04
  Speaker 1: at will. This exercise will result in giving the individual
• 1:10:08
  Speaker 1: a wonderful power over his feelings and emotion and preventing
• 1:10:12
  Speaker 1: them from dominating or ruling him. By shifting the polarity,
• 1:10:16
  Speaker 1: one may change a painful feeling or emotion into its opposite.
• 1:10:20
  Speaker 1: Distressing feelings may be changed in polarity or balanced with
• 1:10:24
  Speaker 1: their opposites, and much pain be obviated. It is not
• 1:10:28
  Speaker 1: necessary always to shift entirely to the opposite pull of
• 1:10:31
  Speaker 1: the emotion or feeling. Many adepts merely change the polarity
• 1:10:35
  Speaker 1: to the opposite in a sufficient degree to establish a balance,
• 1:10:38
  Speaker 1: and thus create a condition in state of poise and equilibrium,
• 1:10:41
  Speaker 1: which results in peace of mind, which quiets the stormy
• 1:10:44
  Speaker 1: sea of passion, emotion or feeling. This condition of poise
• 1:10:49
  Speaker 1: and balance is the true state of the advanced occultist.
• 1:10:53
  Speaker 1: Equally balanced between the pairs of opposites, one finds a
• 1:10:56
  Speaker 1: piece unknown to those who polarize in either extreme. When
• 1:11:00
  Speaker 1: one fully realizes that he is master of the opposites
• 1:11:03
  Speaker 1: and may shift the polarity of emotion and feeling at will,
• 1:11:07
  Speaker 1: then he himself is able to establish the condition most
• 1:11:09
  Speaker 1: conducive to his satisfaction and happiness. Such a one is
• 1:11:14
  Speaker 1: well on the road to mastership. Less An eight neutralizing rhythm.
• 1:11:19
  Speaker 1: In the arcane teaching, we have seen the evidence of
• 1:11:22
  Speaker 1: the universality of the laws of rhythm, cyclicity, and balance.
• 1:11:26
  Speaker 1: In the realm of the emotion and feelings, these laws
• 1:11:29
  Speaker 1: are as fully manifest as in the physical world. The
• 1:11:33
  Speaker 1: arcane teachers instruct their neophytes in the art of mastering, controlling,
• 1:11:37
  Speaker 1: and applying these laws instead of assuming a negative attitude
• 1:11:41
  Speaker 1: toward them. Instead of meekly bowing and yielding to these laws,
• 1:11:45
  Speaker 1: the advanced individual either neutralizes such activities as he deems
• 1:11:49
  Speaker 1: to his disadvantage or else transmutes or applies the laws
• 1:11:52
  Speaker 1: to his own advantage and progress. Instead of allowing himself
• 1:11:57
  Speaker 1: to be overwhelmed by the laws, as by a great
• 1:11:59
  Speaker 1: ocean wave, he rises on the crest of the wave
• 1:12:02
  Speaker 1: and rides to safety on it. The laws may be
• 1:12:05
  Speaker 1: harnessed and made to work for the individual, instead of
• 1:12:08
  Speaker 1: being allowed to overwhelm and master him. The general principles
• 1:12:13
  Speaker 1: stated in the preceding chapter on mastering the opposites are
• 1:12:16
  Speaker 1: equally applicable to the mastery of rhythm, cyclicity, and balance.
• 1:12:21
  Speaker 1: When the ego realizes that its real nature is centered
• 1:12:24
  Speaker 1: and focalized in will, then it is able to neutralize
• 1:12:27
  Speaker 1: the opposites and in the phenomena of rhythm, cyclicity, and balance.
• 1:12:32
  Speaker 1: The underlying principle is that of the opposites. For in
• 1:12:36
  Speaker 1: rhythm we find a movement to and fro between the
• 1:12:39
  Speaker 1: two poles of the opposites. In cyclicity, there is a
• 1:12:42
  Speaker 1: circular movement imparted by reason of the poles or opposites
• 1:12:46
  Speaker 1: of center and circumference. In fact, many cyclic movements are
• 1:12:50
  Speaker 1: merely forms of rhythm, as we have seen in the
• 1:12:53
  Speaker 1: arcane teachings, and in balance. There is evidence the presence
• 1:12:57
  Speaker 1: of the two poles or opposites, the weights of each
• 1:13:00
  Speaker 1: tending to maintain the balance or compensation, and poise that
• 1:13:05
  Speaker 1: great attainment is accomplished by preserving the right relation between
• 1:13:08
  Speaker 1: the poles or opposites. So you may see that in
• 1:13:13
  Speaker 1: the mastery of the opposites, the neophyte really acquires the
• 1:13:16
  Speaker 1: mastery of rhythm, cyclicity, and balance. The principle of polarity
• 1:13:21
  Speaker 1: underlies everything. The law of rhythm is best described in
• 1:13:25
  Speaker 1: the words of the aphorism, which informs us that everything
• 1:13:29
  Speaker 1: moves to and fro in rhythm between its two poles.
• 1:13:33
  Speaker 1: Everything rises and falls in rhythm within the limits of
• 1:13:36
  Speaker 1: its nature. Everything advances and retreats in rhythm within the
• 1:13:40
  Speaker 1: limits of its power. On the plane of emotion feeling,
• 1:13:44
  Speaker 1: the law of rhythm is constantly in evidence. We find
• 1:13:48
  Speaker 1: that we swing like a pendulum between the extremes or
• 1:13:50
  Speaker 1: poles of our feelings or emotions. Today we are sad,
• 1:13:55
  Speaker 1: tomorrow we are joyful. Today we are gloomy. Tomorrow we
• 1:13:58
  Speaker 1: are bright and hopeful. To day we are slothful, tomorrow
• 1:14:02
  Speaker 1: we are active and energetic. A study of our emotions
• 1:14:06
  Speaker 1: and feelings will reveal to us the fact that these
• 1:14:08
  Speaker 1: mental states are like the ocean and have their tides
• 1:14:11
  Speaker 1: in and out, high and low, flood and ebb. We
• 1:14:15
  Speaker 1: find action and reaction ever evident in our emotional life. Moreover,
• 1:14:20
  Speaker 1: we find that when we indulge in an extreme degree
• 1:14:22
  Speaker 1: of any emotion or feeling, we have a tendency to
• 1:14:25
  Speaker 1: fly to the opposite pole of that feeling or emotion.
• 1:14:29
  Speaker 1: The law of reaction follows the action. The reaction may
• 1:14:33
  Speaker 1: arise either from a revulsion occasioned by a sense of
• 1:14:36
  Speaker 1: impotency or powerlessness to attain the object desired or hoped for,
• 1:14:40
  Speaker 1: or else from a satiety resulting from the attainment of
• 1:14:43
  Speaker 1: the object of the desire and the discovery that it
• 1:14:45
  Speaker 1: was not what we had expected of it. We need
• 1:14:48
  Speaker 1: not point to special examples of this, for the experience
• 1:14:51
  Speaker 1: of every one who reads these words will supply the
• 1:14:54
  Speaker 1: necessary examples. Love, hate, or anger, if carried to an
• 1:14:59
  Speaker 1: extreme point, have a tendency to fly back to the
• 1:15:02
  Speaker 1: opposite pole with a startling rapidity. And likewise, extreme elation
• 1:15:07
  Speaker 1: is very apt to bound back to its extreme opposite
• 1:15:10
  Speaker 1: and cause us to experience extreme depression. This is so
• 1:15:14
  Speaker 1: common that the mere mention of the fact is sufficient
• 1:15:17
  Speaker 1: to prove it to anyone. In the same way, many
• 1:15:20
  Speaker 1: know that fear and courage have a tendency to react
• 1:15:23
  Speaker 1: into each other. If either be carried to an extreme,
• 1:15:27
  Speaker 1: many a man manifesting extreme courage will find himself swung
• 1:15:30
  Speaker 1: suddenly back to a state of dire fear. In the
• 1:15:34
  Speaker 1: same way, and from the same law, many have found
• 1:15:36
  Speaker 1: themselves in a state of extreme fear, and then suddenly,
• 1:15:39
  Speaker 1: when they could proceed no further, they would experience a
• 1:15:42
  Speaker 1: sudden bound of desperation, carrying them to a state of
• 1:15:45
  Speaker 1: extreme recklessness and daring. The experience of soldiers have shown
• 1:15:49
  Speaker 1: the bravest men suddenly possessed of a pitiful fear the
• 1:15:53
  Speaker 1: reaction from the courage, and likewise we see the manifestation
• 1:15:57
  Speaker 1: of occasional bursts and spurts of reckless daring in startling
• 1:16:00
  Speaker 1: foolhardiness from notorious cowards. We personally know of a case
• 1:16:05
  Speaker 1: in which a man who was a self confessed coward
• 1:16:08
  Speaker 1: was suddenly overcome with such a revulsion at his own
• 1:16:11
  Speaker 1: lack of courage that he sprung to the fore and
• 1:16:13
  Speaker 1: performed a deed so startling, daring and reckless that he
• 1:16:16
  Speaker 1: won a special mention in the report of the battle,
• 1:16:19
  Speaker 1: and was ever afterward regarded as a man of the
• 1:16:21
  Speaker 1: highest courage. Persons who dwell principally on the plane of
• 1:16:25
  Speaker 1: the emotions live in a state of alternate heaven and hell.
• 1:16:29
  Speaker 1: Now enjoying to the fullest the upward swing, they revel
• 1:16:32
  Speaker 1: in the ecstasies of emotional feeling until they feel as
• 1:16:34
  Speaker 1: if they were indeed gods. Then comes the backward swing,
• 1:16:38
  Speaker 1: which plunges them into the hell of depression, melancholy, remorse, regret,
• 1:16:43
  Speaker 1: or feeling of impotence and uselessness. The more emotional the person,
• 1:16:48
  Speaker 1: the higher and lower in the scale of feeling does
• 1:16:50
  Speaker 1: he travel. Those who are willing to pay the price
• 1:16:53
  Speaker 1: of these extremes the toll of feeling are of course
• 1:16:57
  Speaker 1: free to do so. But the individual who finds himself
• 1:17:01
  Speaker 1: resting on will his real nature, grows impatient and restless
• 1:17:05
  Speaker 1: under the force of the play of his emotive nature,
• 1:17:07
  Speaker 1: and is forced to take steps to master and rule
• 1:17:10
  Speaker 1: that part of his being. Instead of swinging backward and
• 1:17:13
  Speaker 1: forward between the poles of emotion and feeling, he seeks
• 1:17:16
  Speaker 1: and acquires the balance and poise of the focalized will.
• 1:17:20
  Speaker 1: The first step in the direction of neutralizing rhythm lies
• 1:17:24
  Speaker 1: in the realization of the existence of rhythm itself. When
• 1:17:27
  Speaker 1: one comes to realize that the hot fit is certain
• 1:17:30
  Speaker 1: to be followed by the cold, the high by the low,
• 1:17:33
  Speaker 1: the exaltation by the depression, the courage by the fear,
• 1:17:37
  Speaker 1: the activity by the slothfulness, and vice versa. Then does
• 1:17:41
  Speaker 1: he cease to identify himself so closely with either of
• 1:17:44
  Speaker 1: the poles, and on the contrary, grows to regard them
• 1:17:47
  Speaker 1: as mere natural incidents of his mental nature. He values
• 1:17:51
  Speaker 1: them at their true worth and refuses to allow his
• 1:17:54
  Speaker 1: will to become involved in his emotion and feeling. He
• 1:17:58
  Speaker 1: knows that his depression will be full followed by a
• 1:18:00
  Speaker 1: stage of reaction, and so he refuses to take his
• 1:18:03
  Speaker 1: depression seriously. Likewise, knowing the truth, he refuses to allow
• 1:18:09
  Speaker 1: his exaltation to excite him unduly. In short, he centers
• 1:18:13
  Speaker 1: more and more upon his will nature, and from that
• 1:18:16
  Speaker 1: position he stands aside as it were, and watches calmly
• 1:18:19
  Speaker 1: the swing of his feelings and emotions between their two poles.
• 1:18:23
  Speaker 1: In a way, he detaches himself from the swing of
• 1:18:26
  Speaker 1: the rhythmic emotions and lives on the plane of will.
• 1:18:30
  Speaker 1: This mental state may be figuratively pictured as the individual
• 1:18:33
  Speaker 1: resting on the plane of will and watching the swing
• 1:18:36
  Speaker 1: of the emotional pendulum beneath him on a lower plane
• 1:18:39
  Speaker 1: without allowing his will to become involved. The neophyte may
• 1:18:43
  Speaker 1: acquire this immunity from the effect of emotional rhythm by
• 1:18:46
  Speaker 1: focalizing on his will when he is threatened adversely by
• 1:18:49
  Speaker 1: the emotional feeling. He will acquire a mental knack of
• 1:18:53
  Speaker 1: rising above the plane of emotional feeling or to the
• 1:18:56
  Speaker 1: plane of will, and their calmly watching and observing the
• 1:18:59
  Speaker 1: storm of a motion without being influenced by it. It
• 1:19:03
  Speaker 1: is like one sailing in a balloon above the storm
• 1:19:05
  Speaker 1: clouds which are thundering and flashing lightning beneath him. On
• 1:19:10
  Speaker 1: the plane of will, there is peace and power undreamt
• 1:19:12
  Speaker 1: of by those still on the emotional plane. But this
• 1:19:16
  Speaker 1: immunity to rhythmic emotion does not come to the neophyte
• 1:19:19
  Speaker 1: all at once. It is a matter of time, practice,
• 1:19:23
  Speaker 1: and growth. It is aided by the steady practice of
• 1:19:26
  Speaker 1: refusing to take the emotional swing too seriously, refuse to
• 1:19:31
  Speaker 1: admit it as being yourself deny away its reality. See
• 1:19:36
  Speaker 1: and think of it always as something connected with your
• 1:19:39
  Speaker 1: mental being, but not in any real way. You yourself
• 1:19:43
  Speaker 1: stand aside and watch the play of your emotional nature,
• 1:19:46
  Speaker 1: and before long you will be able to laugh at
• 1:19:48
  Speaker 1: its antics. You will see how essentially unreal it is
• 1:19:52
  Speaker 1: when compared with the mental life on the plane of will.
• 1:19:54
  Speaker 1: Once even partially freed from the bondage of emotion and feeling,
• 1:19:58
  Speaker 1: you will never willingly return to the old thraldom. This
• 1:20:02
  Speaker 1: does not mean that you should never use your emotional nature.
• 1:20:05
  Speaker 1: On the contrary, you will find it advantageous to play
• 1:20:08
  Speaker 1: out the part often, for the energy aroused by the
• 1:20:11
  Speaker 1: emotions are strongly motive and will enable you to accomplish
• 1:20:14
  Speaker 1: much if it is properly applied. But remember always never
• 1:20:19
  Speaker 1: allow yourself to become enmeshed and involved in the emotional
• 1:20:22
  Speaker 1: storms or activities. Handle the emotions as a master does
• 1:20:26
  Speaker 1: an instrument, but never yield yourself up to your emotions
• 1:20:29
  Speaker 1: as a passive slave or instrument, any more than you
• 1:20:32
  Speaker 1: would yield yourself up to the power and influence of
• 1:20:35
  Speaker 1: some entity outside of yourself. You have a part to
• 1:20:38
  Speaker 1: play in the world, a part which is as much
• 1:20:41
  Speaker 1: of a character as that assumed by the actor, and
• 1:20:45
  Speaker 1: in order to play it well, you will find it
• 1:20:47
  Speaker 1: necessary to throw into it feeling and emotion, just as
• 1:20:50
  Speaker 1: the actor throws these into his part. But the best
• 1:20:53
  Speaker 1: actor always maintains a basic knowledge that he is merely acting,
• 1:20:57
  Speaker 1: and his emotional activity is merely the result of previous
• 1:21:00
  Speaker 1: thought and trained art. Art in the management of the
• 1:21:03
  Speaker 1: emotion consists in selecting the emotional activity adapted to the
• 1:21:07
  Speaker 1: accomplishment of the task or work on hand, and the
• 1:21:10
  Speaker 1: restricting of all other emotions. Instead of being a blind
• 1:21:14
  Speaker 1: tool and instrument of the emotional nature, you should use
• 1:21:17
  Speaker 1: the latter rationally, selecting that which is desirable and helpful,
• 1:21:21
  Speaker 1: and restraining the rest Beware always of the reaction and
• 1:21:25
  Speaker 1: return swing of the emotional pendulum of rhythm. When it
• 1:21:29
  Speaker 1: swings back from a desirable emotion, do you then mount
• 1:21:32
  Speaker 1: to the plane of will, and, from their view it,
• 1:21:34
  Speaker 1: smilingly and with equanimity, take what you want and neutralize
• 1:21:38
  Speaker 1: the rest lessen nine cyclicity and balance. The swing of
• 1:21:44
  Speaker 1: the rhythmic pendulum is always at right angles to its
• 1:21:47
  Speaker 1: central line of suspension, always to and fro backward and
• 1:21:50
  Speaker 1: forward from a fixed center of gravity which is directly
• 1:21:54
  Speaker 1: under its point of suspension. A similar law is evident
• 1:21:57
  Speaker 1: in the movements of a body revolving in a circle,
• 1:22:00
  Speaker 1: in which is manifest the power of the central point,
• 1:22:03
  Speaker 1: which holds the body from flying off into space, and
• 1:22:06
  Speaker 1: also the power which causes the body to continue in
• 1:22:09
  Speaker 1: cyclic revolution instead of falling towards the center. In fact,
• 1:22:13
  Speaker 1: the cyclic motion is merely another form of rhythm, and
• 1:22:16
  Speaker 1: is dependent on the latter, just as rhythm itself is
• 1:22:20
  Speaker 1: dependent on the existence of the law of opposites or polarity.
• 1:22:24
  Speaker 1: Polarity or the opposites is the fundamental cause of both
• 1:22:28
  Speaker 1: rhythm and cyclicity. All active movement expresses itself in rhythmic
• 1:22:33
  Speaker 1: motion between its two poles or opposites, but this rhythmic
• 1:22:37
  Speaker 1: motion is not necessarily always in a straight line, as
• 1:22:40
  Speaker 1: in the case of the pendulum. In fact, the motion
• 1:22:44
  Speaker 1: of large bodies and also of races, history, events, et cetera,
• 1:22:49
  Speaker 1: is generally in a circle. This results from the attraction
• 1:22:53
  Speaker 1: and repulsion of objects and forces outside of the swinging thing,
• 1:22:57
  Speaker 1: which tends to draw it out of its backward and
• 1:22:59
  Speaker 1: forward swing, and which gradually converts the straight line of
• 1:23:03
  Speaker 1: the swing into a circle. Consequently, on all sides and
• 1:23:07
  Speaker 1: in all things, we find the law of cyclicity in
• 1:23:10
  Speaker 1: full operation. As the aphorism states, cyclicity is akin to rhythm,
• 1:23:16
  Speaker 1: and arises by reason of it. All events tend to
• 1:23:19
  Speaker 1: move in cyclic trend, in constant circular movement of continuous recurrence.
• 1:23:25
  Speaker 1: The only escape from cyclicity is found in the process
• 1:23:28
  Speaker 1: of transmutation into spirality. This is accomplished by advancing the
• 1:23:32
  Speaker 1: central point of motion. The conversion of the circle into
• 1:23:36
  Speaker 1: the spiral is one of the highest forms of mental alchemy.
• 1:23:40
  Speaker 1: It is evident to all who will examine the subject
• 1:23:43
  Speaker 1: that the mental life of the average person is merely
• 1:23:45
  Speaker 1: the constant traveling round and round in a recurring circle,
• 1:23:49
  Speaker 1: the circle gradually widening from childhood to the prime of life,
• 1:23:52
  Speaker 1: and then narrowing from that time to old age and death.
• 1:23:56
  Speaker 1: The average person is held firmly bound by this law
• 1:23:59
  Speaker 1: of cyclic city, and while he finds the circle widening
• 1:24:02
  Speaker 1: or narrowing, as the case may be, he never makes
• 1:24:05
  Speaker 1: any real progress. It is always a constant swing around
• 1:24:09
  Speaker 1: the same old central point, a process similar to the
• 1:24:12
  Speaker 1: travel of the squirrel in the treadmill of his cage.
• 1:24:15
  Speaker 1: A constant traveling, which results in his getting nowhere. It
• 1:24:19
  Speaker 1: is only when the individual is able to convert the
• 1:24:21
  Speaker 1: circle into the spiral that he is able to advance.
• 1:24:25
  Speaker 1: All real advance is accomplished in this way. Many acquire
• 1:24:29
  Speaker 1: spirality by accident, as it were, They find that by
• 1:24:33
  Speaker 1: the assertion of the ego, by the use of the
• 1:24:35
  Speaker 1: inner will, they are able to advance the central point
• 1:24:38
  Speaker 1: of motion. Advanced occultists are able to consciously advance their
• 1:24:43
  Speaker 1: central point of life motion, and thus to do intelligently
• 1:24:46
  Speaker 1: that which the average person does to a lesser degree
• 1:24:49
  Speaker 1: under the unconscious influence of circumstances. It is most difficult
• 1:24:53
  Speaker 1: to render simple and plain the arcane formula regarding this
• 1:24:56
  Speaker 1: form of mental transmutation, for it is so bound up
• 1:24:59
  Speaker 1: with them the conscious use of the will, that it
• 1:25:01
  Speaker 1: cannot be understood except by those who have felt the
• 1:25:04
  Speaker 1: realization of the will consciousness. It may be described in
• 1:25:08
  Speaker 1: this way. However, the average person merely desires to advance.
• 1:25:13
  Speaker 1: This desire exerts more or less influence on the will. When, however,
• 1:25:18
  Speaker 1: a person has learned to will, he is able to
• 1:25:20
  Speaker 1: accomplish far more than he could by the mere power
• 1:25:23
  Speaker 1: of plain desire. By his conscious will, he is able
• 1:25:26
  Speaker 1: to project his ego a step or more in advance
• 1:25:29
  Speaker 1: in the cosmic scale, and thus establish a new center
• 1:25:32
  Speaker 1: of cyclic motion by the increasing power which comes to
• 1:25:36
  Speaker 1: him gradually. By this conscious use of the will, the
• 1:25:39
  Speaker 1: individual establishes a habit of spiralic progression which replaces the
• 1:25:43
  Speaker 1: old simple cyclic movement. The neophyte, by cultivating the habit
• 1:25:47
  Speaker 1: of constantly willing in advance at each circle, will find
• 1:25:50
  Speaker 1: that though his life still maintains its circular movement, yet
• 1:25:53
  Speaker 1: at each return to a given point will he advance
• 1:25:56
  Speaker 1: a little higher in scale and plane. Just as a
• 1:25:59
  Speaker 1: traveler is sending a mountain must needs go ground and
• 1:26:02
  Speaker 1: round it each time a little nearer the peak, so
• 1:26:05
  Speaker 1: will the traveler along the path of attainment find that
• 1:26:07
  Speaker 1: at each circling the old paths will be below him.
• 1:26:11
  Speaker 1: The study of the succeeding chapters of this book will
• 1:26:13
  Speaker 1: give the neophied additional instruction and suggestions in the direction
• 1:26:17
  Speaker 1: of the use of the visualizing power of the mind
• 1:26:19
  Speaker 1: to bring about desired conditions. Visualization may be employed in
• 1:26:24
  Speaker 1: this matter of converting the circle into the spiral, as
• 1:26:27
  Speaker 1: well as in the minor matters of life. The distinguishing
• 1:26:31
  Speaker 1: mark of the advanced occultist or individual who has found
• 1:26:34
  Speaker 1: the real self is poise or balance. This is always
• 1:26:38
  Speaker 1: a mark of power, just as its opposite is always
• 1:26:41
  Speaker 1: a mark of weakness. As the aphorism says, poise is power.
• 1:26:46
  Speaker 1: Poise results from balance. Balance is secured by adjusting and
• 1:26:51
  Speaker 1: maintaining the center between the pairs of opposites. By balanced poise,
• 1:26:55
  Speaker 1: the master neutralizes polarity in rhythm by resolving them into unity.
• 1:27:00
  Speaker 1: In the heart of the storm is peace. In the
• 1:27:03
  Speaker 1: center of life, there is poise and power. Seek it, ever,
• 1:27:07
  Speaker 1: o neophyte, for in it thou shalt find thyself. The
• 1:27:11
  Speaker 1: old occult masters were wont to illustrate the balanced life
• 1:27:14
  Speaker 1: of the advanced ego by the figure of the acrobat
• 1:27:17
  Speaker 1: walking the tight rope a feet, which has descended to
• 1:27:20
  Speaker 1: us from antiquity. They would picture the initiate traversing the
• 1:27:24
  Speaker 1: razor edge wire of life, balancing himself by the balancing
• 1:27:27
  Speaker 1: pole of the opposites. Now shifting the weight on one
• 1:27:31
  Speaker 1: side and now on the other, he is able to
• 1:27:33
  Speaker 1: walk the path in safety, having the confidence of the
• 1:27:37
  Speaker 1: awakened ego. He trusts to his own power and the
• 1:27:40
  Speaker 1: use of the balancing pole. The untrained person attempting the
• 1:27:44
  Speaker 1: feet would be home over by the pull of one
• 1:27:46
  Speaker 1: emotion or feeling or another, and would be dashed to ruin.
• 1:27:50
  Speaker 1: But the balanced ego walks in confidence and safety because
• 1:27:54
  Speaker 1: of his mastery of the art of balance. Pitting one
• 1:27:57
  Speaker 1: emotion against another, he neutralizes the one which threatens to
• 1:28:01
  Speaker 1: pull him down. By mental alchemy or transmutation, he is
• 1:28:05
  Speaker 1: able to transmit a dangerous pull into a part of
• 1:28:08
  Speaker 1: his balancing process. His axiom is action and reaction are equal,
• 1:28:13
  Speaker 1: and this principle he applies in all the emergencies and
• 1:28:16
  Speaker 1: crises of life. He always manages to have a push
• 1:28:20
  Speaker 1: or a pull to counteract a push or a pull
• 1:28:22
  Speaker 1: in a different direction, and thus balance and poise is maintained.
• 1:28:27
  Speaker 1: Balance and poise may be attained by entering into a
• 1:28:30
  Speaker 1: realization of the real nature of the ego. That the
• 1:28:33
  Speaker 1: ego is based and vocalized in will, that the ego
• 1:28:36
  Speaker 1: can and should always act from the plane and position
• 1:28:39
  Speaker 1: of will, rather than from the plane and position of
• 1:28:41
  Speaker 1: emotion and feeling. In fact, the entire instruction of this
• 1:28:45
  Speaker 1: book up to this point has been in the direction
• 1:28:48
  Speaker 1: of leading the individual to a consciousness of his real nature, which,
• 1:28:52
  Speaker 1: if once acquired, must inevitably result in perfect balance and poise.
• 1:28:57
  Speaker 1: The facts stated, the instruction, the exercise all will aid
• 1:29:01
  Speaker 1: in the acquirement of balance and poise. Toward this goal,
• 1:29:05
  Speaker 1: all of our efforts have been directed. Balance results from mastery.
• 1:29:10
  Speaker 1: Mastery results from knowledge and practice. You have been told
• 1:29:14
  Speaker 1: the truth, make it your own, Realize what you are,
• 1:29:20
  Speaker 1: practice the methods of the formulas. Then and then only
• 1:29:24
  Speaker 1: will you enter into that consciousness of peace, poise, and
• 1:29:27
  Speaker 1: power which comes to him who hath acquired balance. As
• 1:29:31
  Speaker 1: we have said in the Arcane Teaching, Oh neophyte, in
• 1:29:35
  Speaker 1: the center of life, shalt thou indeed find poise and
• 1:29:38
  Speaker 1: power in the heart of the storm. Shalt thou find
• 1:29:41
  Speaker 1: peace in the center of the cosmos. Shalt thou find thyself.
• 1:29:46
  Speaker 1: He who finds the center of himself finds the center
• 1:29:49
  Speaker 1: of the cosmos. For at the last, they are one.
• 1:29:54
  Speaker 1: Lesson ten Mentalism in a nutshell. In the Arcane Teaching,
• 1:29:59
  Speaker 1: we have shown that the fundamental principle of mentalism in
• 1:30:02
  Speaker 1: all of its forms, is the fact that the cosmos
• 1:30:05
  Speaker 1: itself is one universal mind, and that the manifested cosmos
• 1:30:09
  Speaker 1: may be likened to a great universal brain, in which
• 1:30:12
  Speaker 1: the forms of things in life are but as thought forms.
• 1:30:14
  Speaker 1: In the human brain, there is mind in everything, and
• 1:30:18
  Speaker 1: everything is in mind. Consequently, justice thoughts become things in
• 1:30:23
  Speaker 1: the cosmic brain. So is it possible for a strongly
• 1:30:26
  Speaker 1: concentrated and focalized mind will to materialize into objective form,
• 1:30:30
  Speaker 1: things and conditions on the material plane. Just as the
• 1:30:34
  Speaker 1: cosmic will manifest the cosmic activities and forms, so may
• 1:30:38
  Speaker 1: the individual will materialize activities and forms on its own plane.
• 1:30:43
  Speaker 1: There is but one difference between the cosmic will and
• 1:30:46
  Speaker 1: the individual will, the difference in degree. All will, from
• 1:30:50
  Speaker 1: the cosmic will to the feeblest individual will is identical
• 1:30:53
  Speaker 1: in nature, although widely differing in degrees of power. In fact,
• 1:30:58
  Speaker 1: the individual wills are but focalized centers in the great
• 1:31:01
  Speaker 1: cosmic will, varying greatly in power and manifestation. This being so,
• 1:31:07
  Speaker 1: it follows that the same laws and principles are applicable
• 1:31:10
  Speaker 1: in all manifestations of will, from the highest to the lowest.
• 1:31:14
  Speaker 1: In the Arcane teaching, we have described the principles and
• 1:31:17
  Speaker 1: laws underlying the manifestation of mentalism, and there is no
• 1:31:21
  Speaker 1: occasion for entering into this phase of the subject in
• 1:31:24
  Speaker 1: this little book. Instead, we shall proceed at once to
• 1:31:28
  Speaker 1: give you the formulas for the actual demonstration and manifestation
• 1:31:31
  Speaker 1: of these principles. We refer you to the arcane teaching
• 1:31:35
  Speaker 1: for the explanation and the theory. In this chapter we
• 1:31:38
  Speaker 1: shall give you mentalism in a nutshell, condensing into its
• 1:31:42
  Speaker 1: limited space, the essence and substance of what could be
• 1:31:45
  Speaker 1: expanded into several books. Formula for positivity. In the laws
• 1:31:50
  Speaker 1: of mentalism, there is a fundamental principle that the positive
• 1:31:54
  Speaker 1: always dominates the negative. The negative is always subordinate to
• 1:31:57
  Speaker 1: the positive. Everything has its keynote of positivity, and that
• 1:32:02
  Speaker 1: keynote depends upon the degree of will consciousness. When one
• 1:32:06
  Speaker 1: becomes well polarized in will consciousness, he is intensely positive
• 1:32:10
  Speaker 1: to those around him, not only to persons, but also
• 1:32:13
  Speaker 1: to environment and conditions. This positivity is of course, dependent
• 1:32:19
  Speaker 1: upon the degree of will manifested by the individual. Remember
• 1:32:23
  Speaker 1: we say the degree of will, not the amount or
• 1:32:25
  Speaker 1: quantity of will. The average person, when he thinks of
• 1:32:29
  Speaker 1: will power, is apt to think of a large amount
• 1:32:31
  Speaker 1: of quantity of will, which must be manifested by the
• 1:32:34
  Speaker 1: individual in order to produce its effect. This is erroneous.
• 1:32:39
  Speaker 1: There can be no such thing as quantity or amount
• 1:32:42
  Speaker 1: of will. This is a fact known to all advanced occultists.
• 1:32:47
  Speaker 1: Will is not a material substance occupying space in the
• 1:32:50
  Speaker 1: way that matter or force occupies space. It cannot be
• 1:32:54
  Speaker 1: measured by spatial dimensions. One cannot think of a yard
• 1:32:58
  Speaker 1: or pound of will, nor can he conceive of will
• 1:33:01
  Speaker 1: being measured by the units used in the measurement of
• 1:33:04
  Speaker 1: electricity or other forms of force. There is a standard
• 1:33:08
  Speaker 1: of measurement of will, but not a measurement of quantity
• 1:33:11
  Speaker 1: or amount. It is altogether a matter of degree. The
• 1:33:15
  Speaker 1: degree of will manifested by the individual depends upon his
• 1:33:18
  Speaker 1: degree of focalization or polarity in the cosmic will itself.
• 1:33:22
  Speaker 1: The greater the realization of one's relation to the cosmic will,
• 1:33:25
  Speaker 1: the greater is his capacity for manifesting will power. Consequently,
• 1:33:30
  Speaker 1: all efforts toward developing positivity in will power must be
• 1:33:34
  Speaker 1: based upon the fundamental realization. The formulas given in the
• 1:33:38
  Speaker 1: earlier chapters of this book will give to the neophyte
• 1:33:41
  Speaker 1: the key to the secret of mentalism. The arcane formula
• 1:33:45
  Speaker 1: for the manifestation of will power consist simply in the
• 1:33:48
  Speaker 1: development of the realization of egohood, of the fact that
• 1:33:51
  Speaker 1: the individual is a focalized center of force and will
• 1:33:54
  Speaker 1: in the great cosmic will. The higher the degree of
• 1:33:57
  Speaker 1: this realization, the higher degree of power positivity will the
• 1:34:00
  Speaker 1: individual possess. Fasten this truth in your minds. The will
• 1:34:05
  Speaker 1: power of the individual is not something created by him,
• 1:34:08
  Speaker 1: but it is, in reality the power of the cosmic
• 1:34:11
  Speaker 1: will in which he lives and moves and has his being.
• 1:34:15
  Speaker 1: The individual has no will power in himself, but all
• 1:34:18
  Speaker 1: the will he manifests must flow through his organism from
• 1:34:21
  Speaker 1: the cosmic will. The individual is merely the focal point
• 1:34:25
  Speaker 1: of will, a channel through which the cosmic will may act.
• 1:34:29
  Speaker 1: Ponder well, these words owe neophyte, for in them is
• 1:34:32
  Speaker 1: contained the whole secret of mentalism. Will atmosphere. The neophyte
• 1:34:38
  Speaker 1: should create for himself a positive will atmosphere or aura,
• 1:34:41
  Speaker 1: which will tend to serve as a protective armor, shielding
• 1:34:44
  Speaker 1: him from adverse influences from outside, and also tending to
• 1:34:48
  Speaker 1: render his positive power felt by those with whom he
• 1:34:50
  Speaker 1: comes in contact. The positive atmosphere is occasioned by the
• 1:34:55
  Speaker 1: vibrations in the mind stuff with which all space is filled,
• 1:34:58
  Speaker 1: just as the brain is filled with mind stat of
• 1:35:00
  Speaker 1: its own particular quality. The cosmos is a world brain, remember,
• 1:35:05
  Speaker 1: and the cosmic mind stuff is everywhere. Vibration in the
• 1:35:09
  Speaker 1: mind stuff is just as real as vibration in the ether,
• 1:35:12
  Speaker 1: or in the air, or in matter of any in
• 1:35:15
  Speaker 1: every kind. The positive atmosphere is created by a pure
• 1:35:19
  Speaker 1: act of will, aided by visualization. The neophyte should first
• 1:35:23
  Speaker 1: realize that the iss will itself. Then he should visualize, mentally,
• 1:35:28
  Speaker 1: imagine or see the mind stuff in his immediate vicinity
• 1:35:32
  Speaker 1: becoming charged with the positive power of will. It will
• 1:35:36
  Speaker 1: aid him to think of himself as surrounded for a
• 1:35:38
  Speaker 1: distance of about three feet, with an egg shaped aura
• 1:35:41
  Speaker 1: or atmosphere of highly charged will radiating from him and
• 1:35:44
  Speaker 1: vibrating with an intense energy. As a matter of a
• 1:35:47
  Speaker 1: cult truth, this phenomena is really existent, although the ordinary
• 1:35:52
  Speaker 1: senses cannot perceive the vibrations or aura. Treat yourself every
• 1:35:56
  Speaker 1: day or oftener with the intent to increase the degree
• 1:36:00
  Speaker 1: of your positive atmosphere. The more clearly you can visualize
• 1:36:04
  Speaker 1: or imagine the existence of this aura or atmosphere. The
• 1:36:08
  Speaker 1: greater will be your degree of positive personal atmosphere. The
• 1:36:12
  Speaker 1: neophyte must not allow himself to be deceived in regarding
• 1:36:15
  Speaker 1: the imagination as an unreal, fanciful thing. It is a
• 1:36:19
  Speaker 1: mental activity of wonderful occult power. The neophyte will soon
• 1:36:23
  Speaker 1: discover that he has acquired a new positive personal atmosphere,
• 1:36:26
  Speaker 1: and that those with whom he comes in contact will
• 1:36:29
  Speaker 1: feel a something peculiar about him and will tend to
• 1:36:31
  Speaker 1: become negative to him unless they too understand the principles involved.
• 1:36:37
  Speaker 1: As time passes and practice renders him more perfect, the
• 1:36:40
  Speaker 1: neophyte will move about among ordinary people just as a
• 1:36:43
  Speaker 1: highly charged magnet or electric wire. It is difficult to
• 1:36:47
  Speaker 1: describe this, but those who will practice to acquire it
• 1:36:50
  Speaker 1: will soon become conscious of their newly found strength. In
• 1:36:54
  Speaker 1: order to focalize more fully, the neophyte may hold in
• 1:36:57
  Speaker 1: his mind the mental image or statement of I am
• 1:37:00
  Speaker 1: a center of positive will personal positivity. The neophyte may
• 1:37:06
  Speaker 1: occasionally find that he is in the presence of persons
• 1:37:08
  Speaker 1: more positive than himself, owing to their past training or experience.
• 1:37:13
  Speaker 1: In such cases, he should at once determine that they
• 1:37:16
  Speaker 1: shall not overlap him. The occult term used. In such cases,
• 1:37:21
  Speaker 1: he should determine at least to meet the positive persons
• 1:37:24
  Speaker 1: edged to edge, if not indeed to overlap them. This
• 1:37:28
  Speaker 1: is accomplished by at once denying the positivity of the
• 1:37:31
  Speaker 1: other person silently and mentally, of course, by the assertion
• 1:37:35
  Speaker 1: I deny your positivity over me. At the same time,
• 1:37:38
  Speaker 1: the neophyte should focalize on his own will consciousness, seeing
• 1:37:41
  Speaker 1: himself as a focal center of will, and having the
• 1:37:44
  Speaker 1: cosmic will back of him. He will soon find that
• 1:37:47
  Speaker 1: he will rise in the scale of positivity, and the
• 1:37:50
  Speaker 1: other will sink a degree below him. If he finds
• 1:37:53
  Speaker 1: himself oppressed by a sense of negativity while mingling with
• 1:37:56
  Speaker 1: a crowd, he should assert his egohood in the same way.
• 1:38:00
  Speaker 1: The greater the realization of oneself as a focal center
• 1:38:04
  Speaker 1: of will, the greater the degree of personal positive atmosphere
• 1:38:07
  Speaker 1: will be manifested Visualization. In this chapter we shall speak
• 1:38:13
  Speaker 1: of visualization in a number of places. Visualization is the
• 1:38:17
  Speaker 1: creative process employed by occultists desiring to manifest mental images
• 1:38:22
  Speaker 1: on the mental and material planes. Visualization consists in forming
• 1:38:27
  Speaker 1: in holding a mental image of things and conditions as
• 1:38:29
  Speaker 1: you wish them to be. In actuality, the mental image
• 1:38:33
  Speaker 1: tends to create for itself a material and objective form
• 1:38:36
  Speaker 1: and existence. It is the mental pattern around which the
• 1:38:39
  Speaker 1: material conditions tend to group themselves. It is, in fact,
• 1:38:44
  Speaker 1: the seed form of the thing itself. The prime factor
• 1:38:48
  Speaker 1: in visualization is to endeavor to create, as clear as possible,
• 1:38:51
  Speaker 1: a mental image of the thing or condition desired, as
• 1:38:54
  Speaker 1: if it were actually existent at that moment. These three
• 1:38:58
  Speaker 1: rules of visualization should be observed. One, see yourself as
• 1:39:02
  Speaker 1: you wish to be. Two, see others as you wish
• 1:39:06
  Speaker 1: them to be. Three see conditions as you wish them
• 1:39:10
  Speaker 1: to be. Around these visualized ideals do the material realities
• 1:39:14
  Speaker 1: form and crystallize. Statements. All occultists have recognized the value
• 1:39:21
  Speaker 1: of statements, or affirmations, as some call them. These occult
• 1:39:25
  Speaker 1: statements are positive assertions of the existence of the conditions
• 1:39:29
  Speaker 1: which you wish to bring about. They tend to aid
• 1:39:32
  Speaker 1: the visualization to a great degree, and besides have a
• 1:39:35
  Speaker 1: power of their own. There is an occult power in
• 1:39:38
  Speaker 1: the spoken word, which is not necessary to explain here.
• 1:39:41
  Speaker 1: The assertion that the power exists is sufficient for the
• 1:39:44
  Speaker 1: particular purpose before us. Always use statements, as in the
• 1:39:48
  Speaker 1: present tense. Do not say to yourself such and such
• 1:39:52
  Speaker 1: a thing will be by and by, but boldly assert
• 1:39:55
  Speaker 1: such and such a thing is existent and in actual
• 1:39:58
  Speaker 1: being now this moment. There is also a good occult
• 1:40:02
  Speaker 1: reason behind this, which it is not necessary to discuss
• 1:40:05
  Speaker 1: in detail. The power of the positive occult statement must
• 1:40:09
  Speaker 1: be experienced in order to be appreciated. Make your statements
• 1:40:13
  Speaker 1: earnestly and positively. Avoid all half hearted statements, for they
• 1:40:18
  Speaker 1: result in half hearted results. In making your statements, do
• 1:40:22
  Speaker 1: not use a tone of entreaty or of asking a favor.
• 1:40:25
  Speaker 1: Speak in a tone of command. Of course, these statements
• 1:40:29
  Speaker 1: should not be made allowed to other people. They have
• 1:40:32
  Speaker 1: the best effect and made in a state of meditation
• 1:40:35
  Speaker 1: and concentration. Use them in connection with visualization, and you
• 1:40:39
  Speaker 1: will find that they will tend to energize and vitalize
• 1:40:42
  Speaker 1: your mental images. Denials occult denials are a form of
• 1:40:47
  Speaker 1: occult statements. They have a most positive effect when rightly used.
• 1:40:53
  Speaker 1: With the individual focalized in will, he is able to
• 1:40:56
  Speaker 1: exert much occult power by boldly denying out of existence
• 1:40:59
  Speaker 1: the oplambstacles and difficulties which beset his path. It is
• 1:41:03
  Speaker 1: marvelous at times to see how the obstructing things evince
• 1:41:07
  Speaker 1: a tendency to disintegrate and disappear from one's mental world,
• 1:41:11
  Speaker 1: which is followed later by a response of like kind
• 1:41:13
  Speaker 1: and degree in the material world. Do not be afraid
• 1:41:17
  Speaker 1: to say, I deny this or that obstacle. It has
• 1:41:21
  Speaker 1: no power over me. I deny it out of my world.
• 1:41:25
  Speaker 1: For me, it does not exist. Make your denials as
• 1:41:28
  Speaker 1: positive as your statements. Command not beg or entreat. Mental
• 1:41:34
  Speaker 1: alchemy mental alchemy, or mental transmutation bears a striking analogy
• 1:41:39
  Speaker 1: to material alchemy or transmutation in the sense that in
• 1:41:43
  Speaker 1: both there is a marked change in form and nature
• 1:41:45
  Speaker 1: of the substances or things operated upon conditions, and things
• 1:41:50
  Speaker 1: like material objects, may be transformed and transmuted at the
• 1:41:54
  Speaker 1: will of the alchemist. Mentalism, in its most striking forms,
• 1:41:58
  Speaker 1: is mental alchemy. In the crucible of the cosmic mind
• 1:42:02
  Speaker 1: or brain, things may be and are transmuted and changed
• 1:42:06
  Speaker 1: in their outward form and character. Nothing in the cosmos
• 1:42:09
  Speaker 1: can be destroyed, but everything is capable of change. Remember
• 1:42:14
  Speaker 1: first and always that mental alchemy means change. You do
• 1:42:19
  Speaker 1: not destroy things, You merely change them. Mental vibration in
• 1:42:25
  Speaker 1: all forms of mentalism, there is in evidence the phenomena
• 1:42:28
  Speaker 1: of mental vibration. Vibration is not confined to the gross
• 1:42:32
  Speaker 1: material substance of the universe, but is equally in evidence
• 1:42:35
  Speaker 1: in the mind stuff with which all space is filled.
• 1:42:39
  Speaker 1: Mind stuff is the elementary material of which the great
• 1:42:42
  Speaker 1: cosmic world brain is composed. When one thinks, feels, or wills,
• 1:42:47
  Speaker 1: there is manifest vibration, just as truly as in the
• 1:42:50
  Speaker 1: vibration of the atom or the tuning fork. Each kind
• 1:42:54
  Speaker 1: of thought, feeling, or emotion has its own rate of
• 1:42:57
  Speaker 1: vibration or keynote. When a certain rate of mental vibration
• 1:43:02
  Speaker 1: is manifested, it tends to reproduce similar vibrations and consequent
• 1:43:06
  Speaker 1: similar mental states in the minds of those coming within
• 1:43:08
  Speaker 1: its field of induction. Just as a tuning fork will
• 1:43:12
  Speaker 1: cause similar vibrations in the objects in the room, so
• 1:43:15
  Speaker 1: will a mind sending forth vibrations tend to reproduce those
• 1:43:18
  Speaker 1: vibrations in other minds in its vicinity or under certain
• 1:43:21
  Speaker 1: circumstances at long distances. This being so, it follows that
• 1:43:27
  Speaker 1: if an individual will carry in his mind a positive,
• 1:43:30
  Speaker 1: persistent idea backed up with an application of his will,
• 1:43:33
  Speaker 1: he will be able to impress that idea upon others
• 1:43:36
  Speaker 1: with more or less effect. He will be aided in
• 1:43:40
  Speaker 1: this by the practice of statements and by visualization, for
• 1:43:43
  Speaker 1: both of these practices tend to send forth mental vibrations
• 1:43:47
  Speaker 1: of a high degree of strength and power thought waves
• 1:43:51
  Speaker 1: and currents. There are waves and currents in the great
• 1:43:54
  Speaker 1: ocean of mind stuff, just as there are waves and
• 1:43:57
  Speaker 1: currents in the ocean or in the air. Thoughts, feelings,
• 1:44:01
  Speaker 1: and emotion manifested by an individual will tend to create
• 1:44:04
  Speaker 1: waves or currents in the mind stuff, which will flow
• 1:44:07
  Speaker 1: out in all directions, influencing and affecting others in their
• 1:44:10
  Speaker 1: field of force, particularly if those others happen to maintain
• 1:44:14
  Speaker 1: a degree of mental vibration corresponding to that of the
• 1:44:17
  Speaker 1: traveling wave or current. Every one sends forth these thought
• 1:44:21
  Speaker 1: waves or currents, usually unconsciously and without direct intention, and
• 1:44:25
  Speaker 1: consequently with comparatively slight effect. Those who understand the laws
• 1:44:30
  Speaker 1: of mentalism are able to consciously, direct, concentrate, and focus
• 1:44:34
  Speaker 1: the will upon those whom they wish to influence, and
• 1:44:37
  Speaker 1: consequently their thought waves and currents travel direct to their
• 1:44:40
  Speaker 1: mark and create a much greater effect. Thought forms, thought
• 1:44:45
  Speaker 1: forms are concentrated thought waves or thought bodies, usually projected
• 1:44:49
  Speaker 1: from the mind by concentrated thought and will, and which,
• 1:44:53
  Speaker 1: when coming in contact with others, have almost as great
• 1:44:56
  Speaker 1: an effect upon them as if the sender were present
• 1:44:58
  Speaker 1: in person, exerting him will and mind upon the person
• 1:45:01
  Speaker 1: or persons. Occultists who have acquired concentration and vocalization are
• 1:45:06
  Speaker 1: often able to send forth thought forms of so high
• 1:45:09
  Speaker 1: a degree of power and strength that they produce upon
• 1:45:12
  Speaker 1: others the mental impression that the sender himself is actually
• 1:45:15
  Speaker 1: present in person. So strong is the impression created in
• 1:45:20
  Speaker 1: some of the methods which we shall now describe the
• 1:45:22
  Speaker 1: production of these thought forms will be described practical methods.
• 1:45:28
  Speaker 1: We have said but a few words in describing the
• 1:45:30
  Speaker 1: above mentioned various phases of mentalism. We have not thought
• 1:45:34
  Speaker 1: it necessary to go into detail regarding the theory of
• 1:45:37
  Speaker 1: the phenomena. Those who read this book will have read
• 1:45:41
  Speaker 1: elsewhere much of theoretical detail, and besides will have grasped
• 1:45:44
  Speaker 1: the fundamental and underlying principles of mentalism from what we
• 1:45:47
  Speaker 1: have said in the Arcane Teaching. We think it preferable
• 1:45:51
  Speaker 1: to pass on directly to the practical methods contained in
• 1:45:54
  Speaker 1: the formulas, rather than to dwell upon the theoretical side
• 1:45:57
  Speaker 1: of the subject. In connection with the methods herein described,
• 1:46:01
  Speaker 1: we would say that while any one may obtain some
• 1:46:04
  Speaker 1: degree of success by practicing them, still in order to
• 1:46:07
  Speaker 1: obtain any marked degree of success, it is necessary for
• 1:46:10
  Speaker 1: one to have first developed the will, consciousness, or some
• 1:46:13
  Speaker 1: degree of egohood, the will being the motive power back
• 1:46:16
  Speaker 1: of all forms of mentalism and mental alchemy. It follows
• 1:46:20
  Speaker 1: that he who is able to focalize and polarize his
• 1:46:22
  Speaker 1: ego and will itself will be able to bring to
• 1:46:24
  Speaker 1: bear the very highest degree of power in the phenomena
• 1:46:27
  Speaker 1: of mentalism. Therefore, we have devoted the greater part of
• 1:46:31
  Speaker 1: this book to pointing out the methods whereby one may
• 1:46:34
  Speaker 1: develop the will, consciousness, and egohood within him. For when
• 1:46:38
  Speaker 1: this one thing is attained, the rest is but a
• 1:46:41
  Speaker 1: matter of detail. Let us now proceed to a consideration
• 1:46:45
  Speaker 1: of the practical methods. We shall condense these in as
• 1:46:48
  Speaker 1: few words as possible. The student must read carefully every word,
• 1:46:53
  Speaker 1: so that he will enter into a full understanding of
• 1:46:55
  Speaker 1: the subject and methods. Concentration, the neophyte must develop and
• 1:47:01
  Speaker 1: cultivate the art of concentration. Concentration means bringing to a center,
• 1:47:07
  Speaker 1: and mental concentration is really a focusing of the will
• 1:47:10
  Speaker 1: by means of attention. Concentration may be developed by practice.
• 1:47:15
  Speaker 1: Learn to shut out distracting thoughts and ideas for a
• 1:47:18
  Speaker 1: few moments, holding the mind one pointed upon the thing
• 1:47:22
  Speaker 1: or idea before you. Then, after an interval, concentrate upon
• 1:47:26
  Speaker 1: something else. After you have subdued the wandering tendency of
• 1:47:30
  Speaker 1: the mind. Gradually you will find that you have acquired
• 1:47:33
  Speaker 1: a new power of mind which will enable you to
• 1:47:36
  Speaker 1: direct and apply a focalized mental power upon whatever idea
• 1:47:39
  Speaker 1: or thing to which you may direct it. We could
• 1:47:42
  Speaker 1: fill page after page with detailed exercises in concentration, but
• 1:47:46
  Speaker 1: after reading them, you would find that the essence of
• 1:47:49
  Speaker 1: the whole thing consists in fixing the attention upon anything
• 1:47:52
  Speaker 1: and being able to hold it there. This is attained
• 1:47:56
  Speaker 1: only by practice, and the practice may be had by
• 1:47:59
  Speaker 1: fixing and holding the attention upon anything for a few
• 1:48:02
  Speaker 1: moments at a time, until you grow more and more
• 1:48:05
  Speaker 1: proficient by practice. Remember, concentration does not mean staring at
• 1:48:11
  Speaker 1: a thing. It consists of fixing and holding the mind,
• 1:48:14
  Speaker 1: not the eyes. Begin practicing, and you will soon acquire
• 1:48:18
  Speaker 1: the knack. It is altogether a matter of the use
• 1:48:21
  Speaker 1: of the attention by means of the will. All the
• 1:48:25
  Speaker 1: rest is mere detail and trimmings. It will do you
• 1:48:28
  Speaker 1: far more good to invent methods for yourself than to
• 1:48:31
  Speaker 1: blindly follow some set lesson mapped out by others. Use
• 1:48:35
  Speaker 1: your own minds, and you will gain thereby mental imaging.
• 1:48:40
  Speaker 1: The secret of mental alchemy may be stated as consisting, first, last,
• 1:48:45
  Speaker 1: and always of the art of mental imaging, reinforced by
• 1:48:48
  Speaker 1: the will. Take up your lead pencil and mark the
• 1:48:52
  Speaker 1: above statement so that you will see it easily when
• 1:48:54
  Speaker 1: turning over these pages. While to the beginner the subject
• 1:48:58
  Speaker 1: of mentalism may seem a very complicated one, the advanced
• 1:49:01
  Speaker 1: occultist knows it to be the extreme of simplicity. Mental alchemy,
• 1:49:06
  Speaker 1: under whatever saym it may masquerade, may be found to consist,
• 1:49:10
  Speaker 1: at the last of simply the power to create strong,
• 1:49:13
  Speaker 1: clear mental images and to project them into the outer
• 1:49:16
  Speaker 1: world by means of the concentrated will. Read over the
• 1:49:20
  Speaker 1: above italicized words several times and fix them firmly in
• 1:49:24
  Speaker 1: your mind. You will find that all that you ever
• 1:49:27
  Speaker 1: have read on the subject may be boiled down to
• 1:49:29
  Speaker 1: the above stated principle. The rest is a mere matter
• 1:49:33
  Speaker 1: of detail. This single statement is mentalism in a nutshell.
• 1:49:39
  Speaker 1: Whether in the matter of the effect of mentalism upon
• 1:49:41
  Speaker 1: persons with whom you are in direct personal contact, or
• 1:49:45
  Speaker 1: else in the case of persons or bodies of people
• 1:49:47
  Speaker 1: remote from you in distance, or in the case of
• 1:49:50
  Speaker 1: the changing of material environment and circumstances, the principle is
• 1:49:54
  Speaker 1: ever the same, i e. The projection of your mental
• 1:49:57
  Speaker 1: image into objectivity and the materializing of that picture by
• 1:50:00
  Speaker 1: the operation of the law of attraction. The ancient teachers
• 1:50:04
  Speaker 1: used as a material object lesson to their pupils a
• 1:50:07
  Speaker 1: simple contrivance which we now know in a perfected form
• 1:50:11
  Speaker 1: as the magic lantern. Either in its simple form or
• 1:50:13
  Speaker 1: else in the moving picture apparatus, the teachers would project
• 1:50:18
  Speaker 1: upon a plane surface the reflection of a design or
• 1:50:21
  Speaker 1: picture which was passed in front of a concentrated light,
• 1:50:23
  Speaker 1: the reflection being reproduced on a large scale on the
• 1:50:26
  Speaker 1: plain surface at a greater or lesser distance. The teachers
• 1:50:31
  Speaker 1: would explain to the neophytes that the concentrated light represented
• 1:50:34
  Speaker 1: the focused will, the slide containing the picture represented the
• 1:50:37
  Speaker 1: mental image held in the mind, the plain surface represented
• 1:50:41
  Speaker 1: the objective world. As a matter of fact, the analogy
• 1:50:45
  Speaker 1: between the magic lantern and the phenomena of mentalism is
• 1:50:48
  Speaker 1: almost exactly parallel. To a certain degree and extent. The
• 1:50:52
  Speaker 1: pupils of the ancient teachers were bidden to fix this
• 1:50:55
  Speaker 1: symbol firmly in their minds, and to recall it always
• 1:50:58
  Speaker 1: when practicing or manifest any of the phenomena of mentalism.
• 1:51:02
  Speaker 1: And we likewise urge all of our students to fix
• 1:51:06
  Speaker 1: firmly in their minds this symbol of the magic lantern,
• 1:51:09
  Speaker 1: and always to recall it when they practice mentalism. By
• 1:51:12
  Speaker 1: holding this idea in the mind, the student will be
• 1:51:15
  Speaker 1: able to give an increased force, power, and reality to
• 1:51:18
  Speaker 1: the projection of mental images. Do not pass this by
• 1:51:22
  Speaker 1: lightly and carelessly. It is most important to you. If
• 1:51:26
  Speaker 1: this book contain merely this one bit of instruction, it
• 1:51:29
  Speaker 1: would be well worth your while to study it with
• 1:51:33
  Speaker 1: this symbol still in mind. We see that the power
• 1:51:36
  Speaker 1: and strength of the projection depends materially upon the strength
• 1:51:39
  Speaker 1: and focused force of the light in the lantern. If
• 1:51:42
  Speaker 1: the light be weak or dim or flickering, the reflection
• 1:51:46
  Speaker 1: will be likewise, And if the rays of the light
• 1:51:49
  Speaker 1: be not focused and concentrated properly, the force and power
• 1:51:53
  Speaker 1: of the light will not be properly directed and applied. Therefore,
• 1:51:57
  Speaker 1: in mentalism, you must rest as fully as the will
• 1:52:00
  Speaker 1: consciousness as possible, and also must hold the wolf firmly
• 1:52:03
  Speaker 1: concentrated upon the task before you. Likewise, if the slide
• 1:52:08
  Speaker 1: containing the picture the mental image be poorly and faintly drawn,
• 1:52:13
  Speaker 1: the reflection will also be faulty. In fact, the fault
• 1:52:16
  Speaker 1: will be more apparent, for it will be magnified according
• 1:52:19
  Speaker 1: to the distance it is projected. Therefore, cultivate the art
• 1:52:23
  Speaker 1: of mental imaging, and endeavor to train your imagination to
• 1:52:26
  Speaker 1: see clearly that which you wish to project into the
• 1:52:29
  Speaker 1: objective world. For the purpose of materialization, train your imagination
• 1:52:34
  Speaker 1: to form and hold plane clear pictures of the things
• 1:52:37
  Speaker 1: and conditions which you wish to materialize in the objective world.
• 1:52:41
  Speaker 1: Upon this one thing depends much of the efficacy and
• 1:52:44
  Speaker 1: success of the processes of mentalism. If you cannot fill
• 1:52:48
  Speaker 1: in the details of your mental picture, at first, at
• 1:52:50
  Speaker 1: least draw firm, strong general outlines, and as you begin
• 1:52:54
  Speaker 1: to materialize objectively, you will be able to add the details.
• 1:52:58
  Speaker 1: Materialization of thought. There are certain laws in operation in
• 1:53:03
  Speaker 1: the cosmos, by reason of its very nature, which tend
• 1:53:06
  Speaker 1: to materialize thought images. The very cosmos itself is a
• 1:53:11
  Speaker 1: materialization of the ideas in the cosmic brain. And by
• 1:53:16
  Speaker 1: the law of analogy, the same thing is true on
• 1:53:19
  Speaker 1: all planes. From one know all as above, so below.
• 1:53:24
  Speaker 1: These are the axioms. There is a force in operation
• 1:53:28
  Speaker 1: which has been called the law of attraction, by which
• 1:53:31
  Speaker 1: like attracts like on all planes, and on the mental plane,
• 1:53:35
  Speaker 1: that likes are materialized into corresponding likes. On the material plane,
• 1:53:41
  Speaker 1: everything that is first existed as an idea or mental picture,
• 1:53:44
  Speaker 1: either in the cosmic brain or in the brain of
• 1:53:47
  Speaker 1: some living creature as well, there is always a mental
• 1:53:51
  Speaker 1: plan behind and in every material form, shape, or condition.
• 1:53:55
  Speaker 1: The student should know this fact from a study of
• 1:53:57
  Speaker 1: the arcane teaching, and by submitting the idea to the
• 1:54:00
  Speaker 1: test of experience and reason. And when this principle is
• 1:54:05
  Speaker 1: clearly understood, the process of thought materialization through mentalism becomes
• 1:54:09
  Speaker 1: quite plain and understandable. When the truth of thought materialization
• 1:54:14
  Speaker 1: becomes fully understood, the student learns to avoid making mental
• 1:54:18
  Speaker 1: images of the things which he does not wish to
• 1:54:20
  Speaker 1: materialize on the one hand, and to make mental images
• 1:54:23
  Speaker 1: of the things which he does wish to materialize on
• 1:54:26
  Speaker 1: the other hand. When he realizes that mental things tend
• 1:54:30
  Speaker 1: to materialize objectively, he has grasped a fundamental and important
• 1:54:34
  Speaker 1: occult truth, and he governs himself accordingly. We urge every
• 1:54:38
  Speaker 1: student to fix this idea firmly in his mind, for
• 1:54:41
  Speaker 1: until he realizes that mental images and the materialization thereof
• 1:54:45
  Speaker 1: are but stages of the one process, he has not
• 1:54:48
  Speaker 1: grasped the working principle of mentalism. When this fact is grasped,
• 1:54:53
  Speaker 1: then the rest is merely a matter of practice, development,
• 1:54:56
  Speaker 1: and application aids to mental imaging. The careful student doubtless
• 1:55:02
  Speaker 1: will have recognized by this time that the process of
• 1:55:04
  Speaker 1: statements and denials are but forms of aids to mental imaging.
• 1:55:09
  Speaker 1: When the occult statement is used, there is created a
• 1:55:11
  Speaker 1: mental image, consciously or subconsciously, and consequently there is given
• 1:55:16
  Speaker 1: an additional urge to materialization. And in the same way,
• 1:55:20
  Speaker 1: the occult denial tends to erase or wipe out the
• 1:55:23
  Speaker 1: mental picture in one's own mind, in the minds of others,
• 1:55:26
  Speaker 1: or in circumstances. An environment of conditions or things which
• 1:55:30
  Speaker 1: are not desirable. We have stated that, in addition to
• 1:55:34
  Speaker 1: the above effect, there are peculiar virtues and properties in
• 1:55:37
  Speaker 1: the spoken word of which we shall not speak further
• 1:55:40
  Speaker 1: in this work, as it belongs to another phase of
• 1:55:42
  Speaker 1: the general subject. Do not undervalue the occult statement and
• 1:55:47
  Speaker 1: the occult denial. They are powerful factors in mentalism in
• 1:55:50
  Speaker 1: the direction of strengthening and vitalizing the mental images general application.
• 1:55:57
  Speaker 1: The average student reading this book will doubtless expect that
• 1:56:00
  Speaker 1: we will now enter into a detailed description of the
• 1:56:02
  Speaker 1: various forms of the application of mentalism in the form
• 1:56:05
  Speaker 1: of mental imaging and thought materialization. But we have no
• 1:56:10
  Speaker 1: such intention. If this work were to be extended into
• 1:56:13
  Speaker 1: several volumes for the sake of money making and humoring
• 1:56:16
  Speaker 1: the popular taste and demand, we might do so. It
• 1:56:20
  Speaker 1: would be easy to fill several volumes with detailed description
• 1:56:23
  Speaker 1: of various forms of application, but to what purpose. The
• 1:56:27
  Speaker 1: keen analytical student would soon discover that what had been
• 1:56:30
  Speaker 1: done was simply to build various structures around the one
• 1:56:33
  Speaker 1: vital and underlying principle of mental imaging and projection. We
• 1:56:38
  Speaker 1: prefer that our students shall think and work for themselves,
• 1:56:41
  Speaker 1: and not be mere blind followers of any teacher or
• 1:56:43
  Speaker 1: teachers even of ourselves. There is no room for lazy
• 1:56:48
  Speaker 1: minds in the ranks of true occultism. Mentalism cannot be
• 1:56:52
  Speaker 1: given or taken in sugar coated capsules one before each meal,
• 1:56:56
  Speaker 1: like quack medicines. It must be thought out and worked
• 1:56:59
  Speaker 1: out in actual practice. So if you wish your mentalism
• 1:57:04
  Speaker 1: in capsules, tabloids, or sugar coats, you must go elsewhere
• 1:57:08
  Speaker 1: for it. The field is full of occult nostrums, as
• 1:57:11
  Speaker 1: many of you have found out. What we shall do
• 1:57:14
  Speaker 1: in place of the above is to give you a
• 1:57:16
  Speaker 1: formula by which you can work out and manifest every
• 1:57:19
  Speaker 1: form of mentalism for yourself. No matter how complicated the
• 1:57:23
  Speaker 1: form may be, it may be worked out by this formula.
• 1:57:27
  Speaker 1: We shall not attempt to prove this to you. You
• 1:57:30
  Speaker 1: can best prove it by actual practice, in your own
• 1:57:32
  Speaker 1: experiments or occult work. We cheerfully stake our reputation as
• 1:57:37
  Speaker 1: practical occultists upon its efficacy. Try it for yourself and
• 1:57:42
  Speaker 1: see what you can accomplish by it. The formula has
• 1:57:45
  Speaker 1: borne the test of ages and the experiments and practice
• 1:57:48
  Speaker 1: of many of the best occultists of the past, and present. Consequently,
• 1:57:53
  Speaker 1: we do not hesitate to stake our reputation upon it
• 1:57:56
  Speaker 1: the arcane formula. The first thing in a applying this
• 1:58:00
  Speaker 1: arcane formula of mentalism is for the student to lay
• 1:58:03
  Speaker 1: aside all other theories of mentalism for the time being.
• 1:58:08
  Speaker 1: Forget all about thought, force, mind waves, mental currents, and
• 1:58:12
  Speaker 1: the rest of it. These are mere details and are
• 1:58:15
  Speaker 1: of no value in the real work of mentalism. Forget
• 1:58:18
  Speaker 1: all about theory for the time being, and then proceed
• 1:58:21
  Speaker 1: to get down to actual work. Then fix firmly in
• 1:58:25
  Speaker 1: your mind the symbol of the magic lantern with its
• 1:58:28
  Speaker 1: concentrated light of will and its painted slide of the
• 1:58:31
  Speaker 1: mental image. Regard the objective world or persons, things, and
• 1:58:36
  Speaker 1: circumstances as the great plane surface upon which you wish
• 1:58:40
  Speaker 1: to throw or project your mental images, that they may
• 1:58:42
  Speaker 1: materialize objectively. Get this picture clearly in your mind. See
• 1:58:48
  Speaker 1: your eye as the light in the lantern with its
• 1:58:51
  Speaker 1: concentrated will, focus directly upon the mental image slide of
• 1:58:54
  Speaker 1: the lantern. Hold this idea in mind whenever you practice mentalism.
• 1:58:59
  Speaker 1: Always stand behind your mental images as the light in
• 1:59:02
  Speaker 1: the lantern. Then, having your mental image impressed upon your
• 1:59:07
  Speaker 1: imaginative lantern slide, direct and point your lantern tube upon
• 1:59:11
  Speaker 1: whatever object in the outside world you wish. If it
• 1:59:14
  Speaker 1: is a person whom you wish to impress with your thought, mentally,
• 1:59:17
  Speaker 1: direct and focus your mental magic lantern upon him, just
• 1:59:21
  Speaker 1: as you would upon a plane surface, whether he be
• 1:59:23
  Speaker 1: far or near. All treatments, as they are called in
• 1:59:27
  Speaker 1: certain circles, are based upon this principle. The mental image
• 1:59:32
  Speaker 1: is projected by means of the highly concentrated will. If
• 1:59:35
  Speaker 1: a number of persons are to be impressed, they may
• 1:59:38
  Speaker 1: be considered as present in a group, or else. The
• 1:59:41
  Speaker 1: lantern tube may be turned first upon one, and then
• 1:59:44
  Speaker 1: upon another, and so on. If general conditions or environments
• 1:59:48
  Speaker 1: are to be treated, image them as a whole and
• 1:59:51
  Speaker 1: focus your lantern tube directly upon them, producing a projection
• 1:59:55
  Speaker 1: of gigantic proportions. Surely these directions cover the whole process.
• 2:00:01
  Speaker 1: Read them over again and again until you grasp them
• 2:00:05
  Speaker 1: thoroughly in fully. In the cases of persons whom you
• 2:00:08
  Speaker 1: may wish to impress, you will find that better results
• 2:00:11
  Speaker 1: may be obtained by either imaging them as seated or
• 2:00:14
  Speaker 1: standing before you in full short range of your mental
• 2:00:17
  Speaker 1: magic lantern, or else by imaging yourself as in the
• 2:00:20
  Speaker 1: other person's presence in his own place, turning your mental
• 2:00:24
  Speaker 1: lantern full upon him. In the case of persons actually
• 2:00:27
  Speaker 1: in your presence, proceed in the same way. Places present
• 2:00:32
  Speaker 1: or absent may be treated in this way in order
• 2:00:35
  Speaker 1: to dispel undesirable conditions or vibrations. The vibrations of places
• 2:00:41
  Speaker 1: may be entirely changed in this way. Conditions may be
• 2:00:45
  Speaker 1: treated successfully by turning upon them a strong mental image
• 2:00:48
  Speaker 1: of the changed conditions you wish to bring about. The
• 2:00:52
  Speaker 1: entire category of the phenomena of mental transmutation or mental
• 2:00:55
  Speaker 1: alchemy may be successfully undertaken by the use and application
• 2:00:59
  Speaker 1: of this formula. You will find that this formula is
• 2:01:02
  Speaker 1: applicable to all manner and kinds of condition. A little
• 2:01:06
  Speaker 1: analysis of each and every case will show you that
• 2:01:09
  Speaker 1: the formula is applicable to it. Let not the simplicity
• 2:01:13
  Speaker 1: of this method cause you to discard it in favor
• 2:01:15
  Speaker 1: of some more technical, complicated from metaphysical theoretical method. This
• 2:01:20
  Speaker 1: method overrides all theories of the metaphysical schools. An analysis
• 2:01:25
  Speaker 1: of the latter, divested of the surrounding theories, will show
• 2:01:28
  Speaker 1: the underlying principle of this method in full operation in
• 2:01:31
  Speaker 1: each and every one of them. Why not discard and
• 2:01:35
  Speaker 1: tear off the encumbering theories and explanations and avail yourself
• 2:01:39
  Speaker 1: of the advantage of employing the essential method underlying all
• 2:01:42
  Speaker 1: of the forms and theories. Truth, at the last is
• 2:01:46
  Speaker 1: always found to be simple, and in the case of
• 2:01:49
  Speaker 1: this formula, the very simplicity of the operation is a
• 2:01:53
  Speaker 1: convincing proof of its truth, particularly when a little experiment
• 2:01:56
  Speaker 1: in practice will prove its availability. In all cases, Analyze
• 2:02:01
  Speaker 1: all other forms of mental treatment or mentalism and see
• 2:02:05
  Speaker 1: whether the principles of this formula are not involved in
• 2:02:08
  Speaker 1: them and form their very essence. The beauty of this
• 2:02:11
  Speaker 1: formula is its simplicity and its capacity for universal application.
• 2:02:16
  Speaker 1: It may be applied under a thousand forms or disguises,
• 2:02:20
  Speaker 1: but the principle remains unchanged. In conclusion, remember that mentalism
• 2:02:25
  Speaker 1: in a nutshell is the idea conveyed by the symbol
• 2:02:28
  Speaker 1: of the mental magic lantern with concentrated will as the light,
• 2:02:32
  Speaker 1: mental image as the pictured slide, the projected idea as
• 2:02:36
  Speaker 1: the picture thrown on the screen, and the objective world
• 2:02:39
  Speaker 1: of persons, things and conditions as the plain surface on
• 2:02:43
  Speaker 1: which the picture is thrown. Add to this the fact
• 2:02:46
  Speaker 1: that mental images materialize in response to the law of attraction,
• 2:02:50
  Speaker 1: and you have the entire story of mentalism. Reread your
• 2:02:54
  Speaker 1: books on this subject, listen to the teachings of the
• 2:02:57
  Speaker 1: cults and the schools. Then, when you have finished with them,
• 2:03:00
  Speaker 1: ask yourself calmly, if the mental magic lantern does not
• 2:03:03
  Speaker 1: give you the best symbol of the best methods of
• 2:03:06
  Speaker 1: each and all of them, reduced to the ultimate analysis
• 2:03:09
  Speaker 1: and divested of useless fringe trimming theory and detail, then
• 2:03:14
  Speaker 1: practice mentalism along these lines. The rest is a matter
• 2:03:18
  Speaker 1: of patience, practice, and persistency. We have given you the
• 2:03:22
  Speaker 1: first and the last word in the practice of mentalism.
• 2:03:26
  Speaker 1: The end