MIND POWER THE SECRET OF MENTAL MAGIC/PART 15
Chapter 15.
Using The Mentative Instruments
In
the use of the eyes for the purpose of conveying mentative currents, you should
always remember that the feeling is the real power behind these currents of
power, and that the brain is the dynamo from which the currents originate. The
brain, you know, is the great transformer, or converter of the mentative
energy, and acts just as does a dynamo in the direction of sending forth great
waves of power. Consequently, if you wish to send out mentative currents for
the purpose of inducing feeling in others, you must first have feeling
generated in your mental dynamo.
It
will be well for two people to practice the eye exercises together, but in the
absence of a friend in whom you have confidence, you may obtain excellent
results by practicing before your friendly mirror. In either case, you must
first arouse in your mind the feeling that you wish to express in mentative
currents. Put your feeling into your glance, and it will be felt.
Exercise
I.
Look into the eyes of your friend (or your own in the mirror) and then say
mentally: "I am stronger than you.”
Throw
into your glance as much of the feeling of strength as you can.
Exercise
2.
Say mentally: "I am more Positive than you—l am outgazing you,” throwing
as much positivity as possible into your gaze, the same being inspired, of
course, by your feeling.
Exercise
3.
Say, and feel: "You are afraid of me—l am making you feel my strength,”
throwing the feeling into your gaze.
After
you have acquired the faculty of making your strength felt by the above
exercises you may use the same upon other people when the occasion renders it
advisable. If you are addressed by some person whom you think is trying to
master you mentatively, or whose strong influence you wish to ward off,
you may use the above method on him. As a rule the person who is doing the
talking has a slight advantage over the listener, all else being equal. The
speaker is the more positive because he is expressing more power. But you may
counteract this, if you are the listener, by simply sending him a glance,
accompanied by the feeling of "I scatter your force into bits—you cannot
affect me!’’
In
resisting an attack of this sort, keep your mouth closed, with the jaws tight,
for this "bite” denotes strength and firmness, and brings into play the
parts of the brain manifesting these qualities, and thus charges your mentative
currents with these feelings. At the same time gaze firmly and steadily into
the eyes of the other, using the "Dynamic Gaze.” I would bid you remember
that the person standing has an advantage over the one sitting. Avoid the
sitting position when the other person is standing—do not give him this
advantage, but take it yourself if you can.
In
speaking to persons and requesting them to do something, you should accompany
the verbal request by a mental command. For instance, if you say "You will
do this for me, won't you?” (this is the suggestive form of questioning,
remember) you should accompany the question with the command (made mentally)
with the proper glance, "You shall do this.” If you are the person
requested to do something that you do not wish to do, you should answer,
"No, I do not care to do this,” or "I do not see my way clear to do
it,” or "I am unable to oblige you,” etc., etc., but at the same time you
must send the mental answer, with its accompanying glance, "I will not do
it, and you cannot make me.”
A
well-known teacher along these lines several years ago, taught his pupils to
gaze into the eyes of persons whom they wished to affect, at the same time
saying mentally: "I am looking at you. I am looking through your eyes into
your brain. My will power is stronger than yours. You are under my control. I
will compel you to do what I wish. You must do what I say. You shall do this.
Do it at once." It will readily be seen that this will generate a powerful
mentative current, if there is a sufficiently strong feeling—Will and
desire—behind it. But right here I shall give you an antidote for this kind of
influence. In all cases where you are attacked mentally in this way you may
dissolve the Force by a positive denial.
The
positive denial is the powerful force that scatters into tiny bits the force
directed against one. It is a destructive agent, just as is the positive
statement a constructive or creative one. One who understands the scientific
use of this destructive force may undo the mentative work of others to a
surprising degree. By a strong, positive denial, you may scatter and
disintegrate any mentative influence directed against you. This formula will
give you a general idea of it. Suppose that you are repelling a statement such
as given above. In that case you should say mentally, accompanying it with the
proper glance, with feeling back of it: "I deny positively your power over
me. I deny it out of existence. I will not do your bidding, and I deny your
right and power to command me. I deny your power, and I affirm my own”. You may
cultivate this power to use the positive denial by practicing on an imaginary
person whom you may suppose is trying to influence you. Imagine the strong,
positive person before you, trying to influence you and then start in to
practice the positive denial on him, until you feel that you have beaten him
off, and have sent him flying away in retreat. These imaginary mental battles
will develop a great power of mentative resistance in you, and I advise you
strengthen yourselves along these lines, if you feel that you are weak. You may
improve on the above exercise by imagining that after your enemy is in full
retreat you follow him up and pour statement after statement into him, changing
your position from a defender into an attacking force.
These
imaginary rehearsals will do more for one than people think possible. They are
like stage rehearsals that make perfect the actors. They are the fencing
lessons from which the swordsman gains skill and strength. Practice, practice,
practice makes perfect in everything—in mentative work as well as physical.
There are good psychological and occult reasons behind this method and practice
but I shall not enter upon that field at present—this book is intended to give
you the "how” of the subject, rather than the "why.”
In
personal conversation with another you will find it of the greatest value to
see as clearly as possible a mental picture, chart or map, of what you are
saying to him. By so doing you will impress most forcibly upon his mind that
which you wish him to see, and feel. In this statement is compressed the secret
of effective speaking. In the degree that you see and feel the thought that you
are expressing in words, will be the degree of impression made upon, and
mentative induction produced in the other person. The secret of course lies in
the power of visualization.
You
may find an evidence of your increasing mentative influence by trying the
psychological experiment of "willing” people to move this way or that way,
by gazing intently at them. In this experiment it is not necessary for you to
gaze into their eyes. Gazing at their back, preferably at the upper part of the
neck, at the base of the brain, will answer. You may try "willing” persons
to look around on the street or in public places etc. Or you may "will”
that they turn to the right or left of you, when approaching each other on the
street. Or, in stores you may "will” that a certain clerk, from out of a
number, will step forward to wait upon you. These and many similar experiments
have an interest to the majority of students, and are accomplished with comparative
ease after sufficient practice. The whole theory and practice consists of a
steady gaze and the mental command and Will that the person will act so-and-so,
together with the earnest expectation that he will obey the command, and the
mental picture of his doing so. That is all there is to it.
In
the use of the eye as a mentative instrument, remember first, last, and all the
time, that desire and Will are the phases of the mentative energy, and that in
the degree that desire is kindled, and Will is exerted, so will be the power
expressed by yourself and impressed upon others. Read this book over a number
of times until you have fully grasped the underlying principles. Then commit
its exercises and instructions to memory. Then practice frequently and perfect
yourself in the methods pointed out until you render them "second nature.”
You will be conscious of a gradual growth and development, along the lines of
mentative power and influence. The flame of dynamic mentation once lighted will
never die out—tend the flame carefully, keep the wick trimmed clean, and fill
the lamp with oil, and it will ever burn bright and emit heat and light and
power.
The
last mentative instrument mentioned in a previous chapter is "the touch.”
There was a time in my early stages of experimentation and psychological
research, when I laughed at the idea of the touch playing any real part in the
work of mental influence. Of course I saw the effect of the touch in certain
phases of psychological work, but I believed that it was all "merely
suggestion,” but I soon learned that the touch was really a most potent
instrument of mentative energy. I now explain it by the idea of the nerves
being like the wires upon which the electric current travels. The brain is the
dynamo, or converter of the energy, and while the latter travels in waves and
currents without any wires (just as do the waves of the wireless telegraph)
still if there is a wire to be had then it follows the lines of least
resistance and takes advantage of the nerve-wire. Certain parts of the body
have nerve-cells very highly developed in them—are in fact miniature brains. In
the cases of some persons of sensitive and trained touch there exist little
clusters of nerve cells at the ends of the fingers that act like miniature
brains. The lips are also highly developed in this respect as the well known
phenomena of "kissing” evidences. The fingers and hand are excellent polar
mediums for conveying the mentative energy that pours down over the nerves from
the brain, and through which it passes to the other person.
The
use of the touch of the hands as a channel for conveying mentative energy
depends greatly upon the development of the hands by the individual. Those who
understand this matter, develop the conductivity of the hands by
"treating” them, as follows: Think of your hands as excellent conductors
of mentative energy, and imagine that you can feel the energy pouring down the
nerves of your arms, and out of your hands, obeying your Will, when you shake
hands with people. You will soon develop your hands to such a degree that some
sensitive persons will actually "feel” the current passing into them.
Always accompany the passage of the current with the thought or feeling that
you wish to induce in the other person, just as you do when you use the
"Dynamic Gaze.” In fact, the gaze and the hand-clasp should be used
together when possible, for by so doing you double the effect.
When
you shake hands with a person throw mind and feeling into it, and do not fall
into the mechanical, lifeless method so common among people. Throw your feeling
down to your hand, and at the same time make a mental command or statement
appropriate to the case. For instance, grasp the person's hand with feeling,
and interest, saying, mentally, at the same time: "You like me.” Then,
when you draw your hand away, if possible let your fingers slide over the palm
of his hand in a caressing manner, allowing his first finger to pass between
your thumb and forefinger close up in the crotch of the thumb. Practice this
well, until you can perform it without thinking of it—that is, make it your
natural way of shaking hands. You will find that this method of shaking hands
will open up a new interest in people toward you, and in other ways you will
discover its advantage. You never knew a "fascinating” person who did not
have a good hand-clasp. It is a part of the fascinating personality.
There
are many persons, well grounded on the psychological principles underlying the
subject, who use the hands as a medium for mentative energy without shaking
hands. For instance, they sit near the other person and place their hands so
that their fingers will point toward him, at the same time willing that the
current flow through the fingers and toward the other. They also use their hands
in conversation so as to have the tips of their fingers pointing toward the
other. This last plan becomes highly effective when used with the appropriate
gestures, for it is akin to the mesmeric "pass” of the hands. In this
connection I would say beware of the person who is always trying to put his
hands on you—beware of the "pawing over” process. Avoid it in the ordinary
way, if possible, or else deliberately practice the positive denial toward the
person, holding the idea and mental statement that "I deny the power of
your magnetism—I scatter it by my denial.”
In
concluding this chapter, I would especially caution young women, and older ones
for that matter, against allowing men to be familiar with them in the direction
of "holding hands,” or similar practices. Not only does this
"familiarity breed contempt” but there are good psychological reasons why
the practice is to be condemned. You have seen what part the hands play in
"magnetizing” as it is called, and is it not clearly discernible how one
may use the hands in this "petting,” and all that sort of thing, in order
to psychologically affect another person? I am not speaking now of the caresses
indulged in by honorable true lovers—for all the talk in the world would not
change that sort of thing—but I am alluding to the indiscriminate "pawing
over” on the part of strange men that some young girls allow. There is a danger
in this sort of thing, and I want you to know it. If you have daughters, or
young female relatives, warn them against this thing, and tell them the reason
why.
And
the same thing is true of the man who is always patting other men on the
shoulder, or resting his arm around them, or else "taking hold of them” in
a friendly caressing way during a conversation. Such men may not know the psychology
of the thing, but they have found out that this sort of "patting up” makes
other men more impressible, and amenable to their influence, and so they
practice it. Make them stop it, either by moving away, or by positive denial. Now,
once more, remember the power of this positive denial as a disperser, and
disintegrator of adverse influence. If this book taught you nothing else, it
would still be "worth while” to you because of this one point of
instruction. For this positive denial is a mentative armor that will protect
you—a mentative sword that will defend you—a mentative lightning flash that
will clear the mental atmosphere. Learn the secret of positive statement, and
positive denial, and you are clad in an invulnerable armor and are armed with the
weapon of power—and so you may, like the "Warrior Bold” go "gaily to
the fray.”
But,
after all, the secret of influence in our dynamic individual lies in his mental
states. The outer forms are but reflections of the inner. If you will cultivate
the connection between your mind and the great Universal Will—the Universal
Mind-Power— then your will become so strong that the outward expressions will
come of themselves. But in mounting the first steps of attainment, it becomes
important for the student to pay attention to the outward characteristics,
because by so doing he makes a clearer mental path for the acquisition of the
desired mental states. By the very laws of mental suggestion he is able to
imitate these outward expressions, and thus induce in himself the mental
states, which, in time, become habitual. I do not mean that one should allow
the suggestion of the other's appearance to move him in this way—this is not
the idea. What I mean is that one may by auto-suggestion so reproduce the
outward characteristics associated with a desired mental state or, quality, and
by acting them out actually materialize into reality the mental states
themselves. Remember the rule ---mental states take form in action—and action
reproduces their associated mental states! It is a rule that works both ways.
The voice makes the phonographic record—and the latter reproduces the sound!
Remember this illustration, for it will help you to get the right conception of
the psychological law underlying the phenomenon.
There
is a certain point to which I would direct your attention at this stage. I
refer to the well-known psychological fact that "mental states express
themselves in physical action.” Every mental state has its associated physical
action. And these actions when perceived by another person, are apt to induce
similar mental states in that person, along the lines of mental suggestion. But
there is another law, less understood by the public, and that is that "the
manifestation of physical action tends to induce in the mind of the person
performing it the mental states generally associated with the production of the
action.”
Let
us take a common example to illustrate the operation of these two related laws.
Let us suppose that you are holding a mental state of anger, fight, combativeness,
etc. In that case you will find that your brows will frown; your jaws will be
fixed in a savage "bite,” and slightly protruded; and your hands will be
clenched—the mental state has taken form in physical action. Very well,
then—you all recognize this fact.
But
there is the law reversed. If you will frown deeply; clench your fists
savagely; fix your jaws in a fighting trim, etc., and will maintain that
physical attitude for five minutes, at the same time allowing it to manifest in
your walk, etc. (as it surely will) without interference, you will find
yourself growing into a mental state of annoyance, combativeness, etc., and if
you keep it up long enough, you will be "mad in earnest.” So true is this
that if you carry the thing far enough, and run into someone else, you will be
very apt to "get into a row” with him. And, still more remarkable is the
fact, the person that you "run into” will be very apt to take up the
mental suggestion of your manner, and will also "feel fighty.” It would
not take much to stir up trouble between the two of you.
And,
still more remarkable, if you continue this physical attitude until it produces
the mental state, you will find that you are inducing similar mental states in
those around you, by the agency of mentative currents. So you see the close
connection between physical action, mental states, suggestion, and
telementation! They act, and re-act upon each other. What has been said
of the mental state of anger applies equally to any intense feeling or mental
state. Like begets like, along all the lines mentioned.
Now,
all this means that the man who is possessed of a strong mental state will
manifest, unconsciously, the physical actions which will affect others, along
the lines of mental suggestion— he will not have to study the question of what
suggestions to use, providing he "feels” sufficiently strong to
automatically manifest the actions. But when a man does not "feel”
sufficiently strong to manifest the suggestive actions, he may produce the same
effect by "acting the part” (without being actually involved in it) by
first reproducing the physical actions, which will thus induce a sufficiently strong
mental state to manifest itself both along the line of suggestion, and also
along the line of personal magnetism. Every good actor induces feeling in you
in this way, along both these lines. And you may do the same if you want
to—many dynamic people are doing it every day.
On
this subject, so far as I have gone, I have given you a most important secret
of psychological influence, in a plain, practical way—so simple in fact that
there is a risk of many of you entirely overlooking its importance. Better go
back over this part of the lesson again—many times—until you are able to catch
its inner meaning, and are able to read between its lines. It's quite worth
while, I assure you.
Of
course, some of my kind critics will take me to task for teaching this "acting
out” idea. They will call it "inculcating principles of deceit,” etc.,
etc.—and will then go on their way admiring "magnetic” personalities, and
regretting the absence of "tact” in other persons who have rubbed them the
wrong way. I have noticed that these hyper-critical people are generally
hypo-critical as well.
I
have known many good men who were not "dynamic,” and the world
"turned them down,” and often "jumped all over them.” And I have
known quite a number, not quite so good, who possessed quite a goodly degree of
dynamic force, and the world received them with open arms, and showered its
praises and rewards upon them. But this does not mean that one cannot be
"good” and "dynamic” at the same time. There are plenty of
"good” men who are highly "dynamic”—and there are plenty of
"bad” men equally so. And there are plenty both good and bad, who lack
"dynamic-force.” But, note this fact, please— that the good men, and the
bad men, who are highly "dynamic,” generally manage to "get there,”
along their own line of life. And both the good and bad who lack
"dynamic-force” are generally stranded along the wayside. Dynamic-force is
neither good nor bad—it is a natural force—and is used by all. In this respect
it is like any other natural force.
And,
then again, this book is not for the purpose of teaching the "bad” use of
"dynamic-force,” rather than the "good.” It states the principles and
the law as they are. It is true that the bad man may take advantage of the law
and use it for bad purposes; but so may the good man take advantage of it and
make himself a greater power for good; "dynamic-force” is just as
effective in the "preacher” as it is in the "confidence man”— and
just as effective in the salesman and business man, and everyday person, as it
is in either the preacher or the confidence man. It is a natural quality, and
has nothing to do with "good and bad”—any more than has elocution,
oratorical ability, or personal appearance.
If
the good folk prefer to leave this important subject for the bad folk, that is
their own concern, not mine. Personally, I feel like the old preacher, who was
remonstrated with by some hide-bound old parishioner regarding certain musical
innovations that had been introduced in the church service. The old preacher
looked kindly at the old veteran "conservative” of the flock, and said:
"Well, brother, it may strike you in a different way, but to me it seems
wrong to allow the Devil to monopolize all the good music—I believe in giving
the Lord his share of it.” And I say "Amen!” to this idea.
If
"dynamic mentation” was as much used to further the interests of right, as
it has been to further the interests of wrong, the old world would get down to
a little easier motion. If the preacher would make his talks as "dynamic”
as the actor does his plays, and the lawyer does his appeals to the jury, there
would surely be "something doing” in church work, and the prevailing
emptiness of the pews would be cured. If "goodness” was made as attractive
as "badness,” the Devil would be placed on the retired list.
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