MIND POWER THE SECRET OF MENTAL MAGIC/PART 26
Chapter 26.
Mental Healing Methods
And
now to the actual work of mental healing by mentative currents. In this work I
must again repeat my injunctions given in the preceding chapter regarding the
holding of the proper mental image in the mind of the healer. In the degree
that the proper mental image is held will be the degree of success in the treatment.
"Visualization” is the key-note of this form of mental healing, and the
healer should devote himself earnestly to acquiring the art of visualizing. You
must be able to see the patient as healed, and the organs, parts, and cells as
functioning normally and properly. Cast aside all negative thought, and doubts,
and throw yourself earnestly into the work before you. You will find that as
the ability to visualize is acquired, there will come to you a feeling of
strength and power, and a sense of certainty about your work.
The
process of transmitting the mentative currents is not especially difficult or
strenuous. In fact, this part of the work seems almost "automatic.” All
that you will have to do is to concentrate your full attention upon the mental
image that you have visualized, and earnestly desire that the picture
materializes, and do not bother at all about the currents, for the latter will
begin to flow freely without any voluntary effort on your part.
Occasionally
you may throw a little Will-Power into the work, in order to stimulate the
healing process, but ordinarily the unconscious use of the Desire Force will
accomplish the result. It is not necessary to use the strenuous effort that so
many mental healers employ in giving treatments—this is all waste energy, and
tires one out without any corresponding advantage to the patient. The clear-cut
mental image produced by the practice of visualization performs the work for
you, as I have said, almost "automatically.” The more realistic your picture
is made to appear to you, the greater the force sent forth, and the greater the
degree of success will you have in your healing.
Some
excellent healers have found that they gained additional force if they would
add to their mental picture or image the picture of the mentative currents
actually leaving their minds and travelling toward the patient, and then
enveloping and surrounding the latter. One very good healer has told me that
she always can see, mentally, the patient being "bathed in a perfect stream
of her Mind-Power.” I feel that this lady is right, and that by adding this
feature to the mental image very good results may be obtained. The student of
these lessons will find this last image easy to produce if he will remember
what we have said about thought-forms. I do not advise too long treatments, for
I believe that the best results are obtained in a treatment extending over say
not more than fifteen minutes. You should then leave the patient with a few
earnest words of encouragement and hope, bidding him aid in your work by
keeping the proper mental images of health before him, and especially avoiding
all fear and worry.
The
above process of giving a mental treatment may seem very simple to those who
have not practiced it. But you will find that it contains the real essence of
the healing process, without the "fringe” and "trimming.” And more
than that you will find it wonderfully efficacious—it will "do the work.”
You will never begin to even faintly realize the virtue of such a treatment,
until you begin to practice it. You will then find yourself so filled with such
a sense of power, strength and healing force, that you will seem like another
person. And your patient will likewise feel an immediate benefit. I might write
page after page, giving you directions about the treatment, but, after I was
through, it could all be boiled down into the plain, simple directions already
given you. I have given you the basis of the practical treatment—you may add
the "trimmings” yourself, if you feel that you need them. This same basis
you will find to underlie all of the treatments of the various sects and cults,
after you have trimmed off the "fancy additions,” high-sounding words, and
metaphysical terms. I have studied all these forms of treatment, and know just
what I am talking about when I say this to you.
And
now for the "absent treatments” along the lines of general treatment.
There is practically no difference in the methods. The principal additional
process is that of the healer endeavoring to form a mental image of the
patient, as if he were right before him in person. If you have ever seen the
patient you may easily reproduce his mental image. But if you have not seen him
personally, you can form a mental image of "a man,” or "a woman,”
without filling in the details of personal appearance, and the result will be
similar. You will find the following method will help you in the treatment. Sit
down in your chair, after drawing up another chair right before you, but about
two or three yards distant. Then picture your patient as sitting in this other
chair, and use your imagination to the fullest in this respect. Many
practitioners of successful mental healing actually feel that the patient is
sitting before them in this form of treatment. Then with your patient sitting
before you (as a mental image) talk to him just as if he were present in
person, using the same words, tones, and manner. Throw yourself earnestly into
the idea of a personal treatment, and endeavor to forget that miles are between
you. By so doing you will be able to start the mentative currents flowing
freely in his direction, and he will be affected by them, and will obtain the
best results. I have been told frequently by persons who have taken this form
of healing from some of the world's best mental healers, that they could almost
see the healer before them— they could certainly feel his presence very
distinctly.
This
"talk” to the distant patient should consist of the same calming,
quieting, soothing suggestions at first, followed by the positive, stimulating,
forceful suggestions given afterward. Follow the precise instructions given for
use in personal treatments, and you cannot go astray. There is no difference,
in reality, between personal treatments and absent treatments— if you will
remember this and act upon it you will have the key to the matter. And, then,
after the suggestive talks, you should then give the same silent mentative
treatment as indicated in my instructions regarding personal treatments. You
should form the same kind of mental image and proceed just the same in every
particular. Even bid him "good-bye” as you would in a personal treatment.
If you have set a time for the absent treatment, your patient should place
himself in a comfortable relaxed position. But this is not necessary—it is not
necessary for the patient to even know the hour of treatment. All that he needs
to do is to open his mind, receptively, to the treatment that you are to give
him some time during the day—that is, he should express his mental
"willingness,” and thus take off the resistance of his Will which
otherwise would have to be overcome.
The
healer who wishes to give absent treatments should study carefully the portions
of this work relating to telementative induction, the currents, thought-forms,
etc. Remember, please, that all the work of mental healing is done along the
lines of mentative induction, just as is the work of all forms of mentative
influence. There is but one great law underlying all of these forms of
manifestation, and if you understand the fundamental principle you will be able
to reproduce any or all of the manifestations of it. The instruction regarding
mental healing is not confined to this chapter alone—it must be gained from a
study of all these chapters, for the reasons just stated. Strive always to
acquire a clear knowledge of the underlying principles, and you need not worry
about the details of operation or manifestation.
And,
now, just a word about self-healing, along these lines. There is no difference
between self-healing and the healing of others. Here is a good method—simple
and efficacious. All that is necessary for you to do is to imagine yourself as
a patient coming to yourself for treatment. Suppose your name is "John
Smith,” and you wish to treat yourself along the lines of the general
treatment. All you have to do is to let the central mind part of you (or the
"I”) proceed to treat the body of "John Smith.” Talk to "John
Smith" just as if he were an entirely separate individual. Tell him what
he should do, and what he should know, and what you expect to do for him. Give
him the same suggestions that you would give another patient. Talk up to him,
and tell him just what you mean to do for him, and what he has got to do
himself. Then give him the Silent Treatment just as you would another patient.
Even give him the parting words, just as you would a patient. In short, treat
him first, last, and all the time as you would another patient. You will be
surprised to note how efficacious this plan is. This method is original with
myself, so far as I know. There is a good, strong psychological and occult
reason for this plan of self-treatment, which is not necessary to go into
here—the principal thing is that it "will do the work.” Try it. The
ordinary method of self-treatment is to say, "I am well” and so on, giving
the suggestions in the first person. I consider that my own plan gives better
results but you may try both, and decide for yourself.
And
now for the "local treatment” methods of mental healing. These are very
simple also—so simple that I fear some of you will undervalue them. But do not
deceive yourselves, good friends, the "simplicity” represents years of
hard work along experimental lines, and is really the "boiling down” of
many methods far more complicated and technical. It is the "essence” of
the thing, again. I wish that I could have obtained this information as easily
as you are doing—but I couldn't, for I had to work it out for myself, in
connection with other experimenters and investigators. The underlying theory of
this local treatment in mental healing is (1) that there is mind in every cell;
cell-group; organ; and part of the body; and (2) that the mentative energy in
such mind is negative to that in the central mind of the individual, and
consequently, yields to its positivity when properly applied. That is the whole
story in a nut-shell. Now see if you can grasp its importance.
The
above principle of the "local treatment” is really also employed in the
general treatment, because the central mind of the patient is stirred into
induced activity and positivity by the suggestion, or mentative currents of the
healer, or both. The central mind of the patient, so stirred up by induction,
then acts upon the mind in the cells, organs, etc., unconsciously, and the cure
results. Do you see just what I mean? Well, then in the local treatment,
instead of going about it in this way, the healer brings his mentative energy
to bear right directly upon the mind in cells and organs themselves. So you see
the process is really the same at the last, that is, it is the application of
the positive central mind upon the negative mind of the cells, organs and
parts.
Now,
then, how may one treat the cells and organs of another person, in this way?
The process is very simple, when you once learn it. All that is necessary is
for you to "treat” the organ, or part, just as you did the patient, in
several forms of general treatment as stated a little while ago. You must learn
to "talk to” the organ or part affected, and to give it suggestions and
mental treatment just as you did your personal patient. In short, the nearer
you can come to considering and treating the cells or organs as if they
actually were "personalities" or "entities," the better
will be your success in this form of treatment. This is no mere trick, or bit
of superstition—it is based upon good psychological principles, and has its
reason in well defined occult laws. There is mind in the organ and cell, and
you are reaching out to it. The way to reach the mind in the cells;
cell-groups; ganglia; organs; nerves; parts, etc., of the body, is to address
yourself directly to it, just as you would to a person. You must think of the
mind in the affected parts, as a "person” who is misbehaving. You must
remonstrate with, argue with, coax, order or drive the "person” residing
in the organ, just as you would different individuals. Sometimes coaxing is
much better than driving, and sometimes the forceful method is necessary, as we
shall see. You may either talk aloud to the mind in the organ, or else (and
this is the better way in treating others) you may do your talking mentally.
Tell it just what you expect of it—just what you intend it shall do—just what
is right for it to do, etc. And it will obey. I know a lady, who is an
excellent healer along these lines, and who obtained the principles of this particular
form of healing from myself. She tells me that she followed my plan, as above
stated, with the exception that to her the organs, nerves, and parts, always
seem like disobedient children, who must be managed one way or another. And so
she proceeds just as she did when she was a successful schoolteacher, And I am
inclined to think that she is right, and has made an improvement on my original
idea. For these "cell-minds,” or "organ-minds” closely resemble the
minds of undeveloped children, and are often unreasonably stubborn, although if
they are reached the right way, by a firm though kindly tone, in most cases
they will obey orders, and mend their ways.
It
is well to use the hands at the beginning of this form of treatment in the
direction of tapping or patting the part of the body directly over the organ.
This seems to have the effect of awakening the attention of the organ-mind, so
that it becomes more receptive. It is akin to tapping the shoulder of a man on
the street, to whom you wish to speak. In such cases, it is well to send the
mental command: "Here! Listen to me!” The hands of the healer may also be
passed over the body as the mental commands are given and they serve to give an
additional and strengthened suggestion when properly used.
A
plain, simple way of giving this treatment is to awaken the attention of the
mind in the organ or part, as above stated, and then proceed to mentally
lecture it calling it by name, as for instance. "Here, stomach!” or
"Now, you liver,” etc. Don't smile at this advice—just try it on yourself
and you will stop smiling. Then go on and tell the organ-mind just what you
would tell it if it were an actual personality—a childish mind, for instance.
You will soon find how quick the organ-mind is to awaken to your words, and to
act upon your suggestions or orders. Follow the laws of suggestion in giving
these treatments to the organ-minds—that is, remember the suggestive phases of
repetition, authoritative demand or command, etc. Don't be afraid, but start in
to give the organ-mind "a piece of your mind,” and it will obey you.
Dr.
Paul Edwards, one of the world's most famous mental-healers, whom I met quite
often a number of years ago when he was living in Chicago, informed me that the
result of his practice has taught him that there was a great difference in the
"intelligence” of the mind in the several organs. For instance, he
believed that the heart was very "intelligent,” and quite amenable to
mild, gentle, coaxing suggestions and advice or orders; while on the other
hand, the liver was a most mulish, stubborn, obstinate organ-mind, which had to
be driven along by the sharpest and most positive suggestions. I have since
investigated along this line, and I am now fully convinced of the correctness
of Dr. Edwards' theory in this respect. I have found the heart to be very
gentle, and obedient, as he said, and I have moreover found it needed but the
slightest word to attract its attention. I have found the liver to be brutish,
stubborn, and obstinate, and needing the most forceful, insistent methods—
something like driving a stubborn donkey along the road. I have also found the
liver to be lazy and sleepy, and needing much effort to rouse it into a
receptive condition. The stomach I have found quite intelligent, particularly
if it has not been brutalized by "stuffing,” and it will readily respond
to the treatment. A peculiar thing about the stomach is that it seems to like
"jollying,” or "flattery”—tell it how good a stomach it is, and how
well it can do its work; and how much you trust it to run things right for you;
and lo! it proceeds to "make good,” and justify your praise and
commendations.
The
nerves respond readily to this form of treatment along gentle coaxing lines.
The circulation of the blood may be increased to certain parts, or restrained,
in this way. In this way the blood can be swept all over the body, creating a
pleasant glow; or it may be drawn away from an aching head, or a feverish brow.
The bowels respond readily to a firm, kind treatment, in which they are to be
told to move regularly—it being well to name a certain time at which you expect
them to establish a regular habit, in which case be sure to keep your
appointment with them and give them a chance. The organs peculiar to women will
respond quite readily to this form of treatment. Regular menstruation has often
been established by treating the proper parts in this way a month ahead, and
keeping it up every day until the regular period—in this case it is also well
to "fix a date.” Suggestions of "firm now—be firm and strong”, have
relieved many cases of womb weaknesses. Profuse menstruation has yielded to
commands of "slow now; easy, easy; not so free a flow,” etc.
There
are no fixed forms of treatment along these lines. You must acquire the
"knack” by practice. The proper words will suggest themselves to you. The
thing to do is to know what you want done, and then command the organ-mind to
do that thing; using the same words that you would use in talking to a real
person in the place of the organ. You will soon acquire the art by a little
practice. Those who have treated a large number of persons in this way have
told me that the mind in the organs and parts seems to instinctively recognize
the healer's power over them. Just as a horse or dog will recognize men who are
accustomed to managing animals of their kind, so will these organ-minds
instinctively recognize their master in one who has studied this art of
mental-healing along these lines.
Remember
always that you are talking to mind, not to dead matter. There is mind in every
cell, nerve, organ and part of the body, and in the body as a whole; and this
mind will listen to your central mind and obey it, because your central mind is
positive to it—the organ is negative to you. Carry this idea always with you in
giving these treatments, and endeavor to visualize the mind in the organs etc.,
as clearly as may be, for by so doing you get them in better rapport with you,
and can handle them to better advantage.
And,
also remember, that the virtue lies not in the mere sound of the words that
happen to reach the organ or cells—they do not understand words as words, but
they do understand the meaning behind the words—they recognize the mental state
of which the word is the outward symbol. But without words it is very hard for
you—to think, or clearly express the feeling— and so by all means use the words
just as if the organ-minds understood their actual meaning, for by so doing,
you can drive in the meaning of the word—and induce the mental state conditions
necessary to work the cure.
While
this local treatment is adapted especially to personal healing, still it may be
also used to great advantage in absent healing, by combining it with the regular
general form of absent healing. That is, after giving the general absent
treatment, proceed to place yourself en rapport with the organ-mind in the
patient, and then talk to it just as you would if the patient were actually
present. Visualization will enable you to do this effectively. I have heard of
some wonderful cures having been effected by the use of this form of local
treatment in absent healing, in connection with the general treatment.
And
in case of self-healing this local treatment acts with wonderful force. One
can, of course, "talk up” to his own cells and organs just as he can to
those of another and with equal effect if he goes about it right. This opens up
a wonderful field for self-healing. The methods and practice of local treatment
in self-healing are precisely similar to those used in treating others. I am
personally acquainted with a lady who has learned to make her body obey her
perfectly. If the body looks tired or droopy or lacks freshness and beauty, she
just "talks up” to it and tells it how much she thinks of it and how much
she appreciates all that it is doing for her, etc., and at the same time
encourages it to manifest activity and interest, etc. The result is that the
next morning after the treatment she will find that all of her suggestions have
been accepted and acted upon by the body, and that the latter looks fresh,
active and beautiful, manifesting all the appearance of youth and perfect
health. I have heard of women managing to retain their youthful appearance in a
similar manner. I have known men to "coax up” their bodies, when under the
strain of unusual work, with the best of results. In fact, I believe that in
this form of treatment of one's own body there are possibilities as yet
undreamt of by the race. Perhaps this hint may start some investigator to
exploring the field to the limit—I have not found time to carry my
investigations along this line quite as far as I would have liked. There is a
great unexplored field here. Here is a chance for some fine work for the students
of this book.
And
now I seem to have reached the end of this chapter. Remember, please, that
within its pages I have condensed information sufficient to have filled a good
sized volume or two. Read it carefully and do not let the simplicity of my methods
lead you to ignore the wonderful possibilities open to those who will practice
them. I have not cared to dress up my "treatments” and methods in fancy
garb for the purpose of bewildering the eye and creating an impression upon the
foolish and childish minds of those who run after these things. I do not want a
"following” of this sort—I want, rather, the earnest sympathetic
co-operation of my students who appreciate the virtue in these apparently
simple methods. As I have said before, these "simple” methods and forms of
treatment represent the work and experience of myself and others extending over
a number of years. They are the "boiling-down” of many systems, and the
result of my own experiments. They embody the simplest, plainest, and yet the most
effective methods known to the world of mental healing today. Take my word for
this—I base this statement upon eight active years of earnest, patient, careful
investigation, experiment and study along these lines under circumstances with
which few are fortunate enough to be favored. I say these things not in the
spirit of boasting or "booming my own wares,” but merely that you may
understand just what is behind and under these "simple” forms, methods and
treatments.
You
will notice, I hope, that in order to practice these methods of mental healing
you are not required to "join” anything—nor asked to connect yourself with
any new religion or semi-religion. You may adhere to your favorite beliefs, and
still make as many cures as the best of those who believe and claim that the
healing is done because of some fantastic theory, dogma or belief! There is no
more sense in building up a religion around mental healing than there is in
building one up around Homeopathy, Allopathy, or Osteopathy, or Hydropathy, or
any other "pathy.” There is but one healing power of the mind and that is
free and open to all. It is the gift of the Infinite to its finite reflections.
It is a natural force, working under certain laws—and free to all. Take it and
use it toward "the healing of the nations,” beginning with yourself.
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