Speaker 1: The tenth lesson, Part one subconsciousing. In the ninth lesson,
we called your attention to the fact that reasoning was
not necessarily conscious in its operations, and that, in fact,
a large part of the rational processes of the mind
are performed below or above the field of consciousness. And
in the eighth lesson we gave you a number of
examples illustrating this fact. We also gave you a number
of cases in which the subconscious field of the intellect
worked out problems, and then, after a time, passed on
to the conscious field of the intellect the solution of
the matter. In this lesson we purpose instructing you in
the methods by which this part of the intellect may
be set to work for you. Many have stumbled upon
bits of this truth for themselves, and in fact, the
majority of successful men and women who have attained eminence
in any walk of life have made more or less
use of this truth, although they seldom understand the reason
of it. Very few Western writers have recognized the work
of this plain of the mind. They have given us
full and ingenious theories and examples of the workings of
the instinctive mind, and in some cases they have touched
upon the workings and operations of the intuitional planes. But
in nearly every case they have treated the intellect as
something entirely confined to the conscious plane of mentation. In
this they have missed some of the most interesting and
valuable manifestations of subconscious mentation. In this lesson, we will
take up this particular phase of mentation and trust to
be able to point out the way to use it
to the best advantage, giving some simple instructions that have
been given by the Hindu teachers to their students for
centuries past. Such instructions, of course, being modified by us
to conform to the requirements and necessities of the Western
student of today. We have taken the liberty of bestowing
a new title upon this phase of mentation. We have
thought it well to call it subconsciously. The word sub
of course, means under below, and the word consciousing is
a favorite term employed by Professor Elmer Gates and means
receiving impressions from the mind in a general way. Subconscious ng,
as used in this lesson, may be understood to mean
using the subconscious mind under orders of the conscious mind.
By referring to our eighth lesson, we see mention made
of the case of the man who indulged in unconscious rumination,
which happened to him when he read books presenting new
points of view essentially opposed to his previous opinion. You
will note that after days, weeks, or months, he found that,
to his great astonishment, the old opinions were entirely rearranged
and new ones lodged. There. On the same page you
will see mentioned the case of Sir William Hamilton, who
discovered an important law of mathematics while walking with his wife.
In this case, he had been previously thinking of the
missing link in his chain of reasoning, and the problem
was worked out for him by the subconscious plane of
his intellect. On the same page and the one following
is found the case of doctor Thompson, who gives an
interesting account of the workings of this part of his mind,
which caused him at times to experience a feeling of
the uselessness of all voluntary effort, coupled with the feeling
that the matter was working itself clear in his mind.
He tells us that at times he seemed to be
merely a passive instrument in the hands of some person
other than himself, who compelled him to wait until the
work was performed for him by some hidden region of
the mind. When the subconscious part of the mind had
completed its work, it would flash the message to his
conscious mind, and he would begin to write. On page
one seventy eight, mention is also made of the great
French chemist Bertelou, who relates that some of his best
conceptions have flashed upon him as from the clear sky.
In fact, the eighth Lesson is largely made up of
examples of this kind, and we asked the student to
reread the same in order to refresh his mind with
the truth of the workings of the subconscious mentality. But
you will notice in nearly all of the cases mentioned
that those who related instances of the help of the
subconscious mind had merely stumbled upon the fact that there
was a part of the mind below consciousness that could
and would work out problems for one if it could
somehow be set in operation. And these people trusted to
luck to start that part of the mind in operation.
Or rather, they would saturate their conscious mind with a
massive material like stuffing the stomach with food, and then
bid the subconscious mind assort, separate, arrange, and digest the
mental food, just as does the stomach and digestive apparatus
digest the natural food outside of the realm of consciousness
or volition. In none of the cases mentioned was a
subconscious mind directed specifically to perform its wonderful work. It
was simply hoped that it might digest the mental material
with which it had been stuffed in pure self defense.
But there is a much better way, and we intend
to tell you about it. The Hindu yogis, or rather
those who instruct their pupils in Raja yoga, give their
students directions, whereby they may direct their subconscious minds to
perform mental tasks for them, just as one may direct
another to perform a task. They teach them the methods, whereby,
after having accumulated the necessary materials, they may bid the
subconscious mentality to sort it out, rearrange, analyze, and build
up from it some bit of desired knowledge. More than this,
they instruct their pupils to direct and order the subconscious
mentality to search out and report to them certain information
to be found only within the mind itself, some question
of philosophy or metaphysics. And when such art has been acquired,
the student or Yogi rest assured that the desired result
will be forthcoming in due time, and consequently dismisses the
matter from his conscious mind and busies himself with other matters,
knowing that day and night, incessantly the subconsciousing process is
going on, and that the subconscious mind is actively at
work collecting the information or working out the problem. You
will see at once the great superiority of this method
over the old hit or miss hope it will work
plan pursued by those who have stumbled upon bits of
the truth. The yogi teacher begins by impressing upon his
students the fact that the mind is capable of extending
outward toward an object, material or mental, and by examining
it by methods inherent in itself, extracting knowledge regarding the
object name. This is not a startling truth, because it
is so common, every one employing it more or less
every day. But the process by which the knowledge is
extracted is most wonderful, and really is performed below the
plane of consciousness, the work of the conscious mind being
chiefly concerned in holding the attention upon the object. We
have spoken of the importance of attention in previous lessons
which it will be well for you to reread at
this time. When the student is fully impressed with the
detail tells of the process of attention and the subsequent
unfoldment of knowledge, the Yogi proceeds to inform him that
there are other means of obtaining knowledge about an object,
by the employment of which the attention may be firmly
directed toward the object, and then afterwards held there unconsciously.
That is a portion of the attention, or a subconscious
phase of mentation, which will hold the subconscious mind firmly
upon the work until accomplished, leaving the conscious attention and
mentality free to employ itself with other things. The Yogis
teach the students that this new form of attention is
far more intense and powerful than is the conscious attention,
for it cannot be disturbed or shaken or distracted from
its object, and that it will work away at its
task for days, months, years, or a lifetime if necessary,
according to the difficulty of the task, and in fact
carries its work over from one life to another unless
recalled by the will. They teach student that in every
one's life there is going on a greater or less
degree of this subconscious work carried on in obedience to
a strong desire for knowledge, manifested in some former life,
and bearing fruit only in the present existence. Many important
discoveries have been made in obedience to this law, but
it is not of this phase of the matter that
we wish to speak in this lesson. The Yogi theory
is that the subconscious intellectual faculty may be set to
work under the directions of orders given by the will.
All of you know how the subconscious mentality will take
up an order of the will, or a strong wish
that the person be awakened at a certain hour in
order to catch a train, or in the same way,
how the remembrance of a certain engagement at say four
o'clock will flash into the mind when the hands of
the clock approach the started hour. Nearly everyone can recall
instances of this sort in his own experiences. But the
Yogis go much further than this. They claim that that
any and all faculties of the mind may be set
going or working on any problem, if ordered thereto by
the will. In fact, the Yogis and their advanced students
have mastered this art to such a surprising extent that
they find it unnecessary to do the drudgery of thinking
in the conscious field, and refer to relegate such mental
work to the subconscious, reserving their conscious work for the
consideration of digested information and thought presented to them by
the subconscious mind. Their directions to their students cover a
great deal of ground and extend over a long period
of time, and many of the directions are quite complicated
and full of detail. But we think that we can
give our students an abbreviated and condensed idea in a
few pages of the lesson, and the remaining lessons of
the course will also throw additional light on the subject
of subconscious mental action and connection with other subjects. The
Yogi takes the student when the latter is much bothered
by a consideration of some knotty and perplexing philosophical subject.
He bids the student relax every muscle, take the tension
from every nerve, throw aside all mental strain, and then
wait a few moments. Then the student is instructed to
grasp the subject which he has had before his mind
firmly and fixedly before his mental vision by means of concentration.
Then he is instructed to pass it on to the
subconscious mentality by an effort of the will, which effort
is aided by forming a mental picture of the subject
as a material substance or bundle of thought, which is
being bodily lifted up and drop down a mental hatchway
or trap door in which it sinks from sight. The
student is then instructed to say to the subconscious mentality,
I wish this subject thoroughly analyzed, arranged, classified, and whatever
else is desired, and then the results hand it back
to me. Attend to this. The student is taught to
speak to them the subconscious mentality, just as if it
were a separate entity of being which had been employed
to do the work. He is also taught that confident
expectation is an important part of the process, and that
the degree of success depends upon the degree of this
confident expectation. In obstinate cases, the student is taught to
use the imagination freely until he is able to make
a mental image or picture of the subconscious mind doing
what is required of it. This process clears away a
mental path for the feet of the subconscious mind, which
it will choose thereafter, as it prefers to follow the
line of least resistance of course, much depends upon practice.
Practice makes perfect, you know, in everything else, and subconsciousing
is no exception to the rule. The student gradually acquires
a proficiency in the art of subconsciousing, and thereafter devotes
his time to acquiring new facts for mental digestion, rather
than bestowing it upon the mechanical act of thinking. But
a very important point to be remembered is that the
will power back of the transferred thought material, which will
power is the cause of the subconscious action, depends very
greatly upon the attention and interests given to the acquired material.
This mass of thought material, which is to be digested
and threshed out by the subconscious mind, must be well
saturated with interest and attention in order to obtain the
best results. In fact, interest and attention are such important
aids to the will that any consideration of the development
and acquirement of will power is practically a development and
acquirement of attention and interest. The student is referred to
previous lessons in this course, in which the importance of
interest and attention is explained and described. In acquiring the
mass of thought material which is to be passed on
to the subconscious digestion, one must concentrate a great degree
of interest and attention upon each item of thought material
gathered up. The gathering of this thought material is a
matter of the greatest importance and must not be lightly
passed by. One cannot hastily gather together all sorts of
thought material and then expect the subconscious mind to do
its work properly. It will not, in fact, and the
student proceeding upon any such erroneous supposition is doomed to disappointment.
The proper way to proceed is to take up each
bit of thought material in turn, and examine it with
the greatest possible interest and consequently the greatest attention. And then,
after having fairly saturated it with this interested attention, place
it with the pile of material, which after a while
is to be passed on to the subconscious mentality. Then
take up the next bit of material, and, after giving
it similar treatment, pass it along to the pile also. Then,
after a while, when you have gathered up the main
facts of the case, proceed to consider the mass as
a whole with interest and attention, giving it, as it were,
a general treatment. Then drop it down the trap door
into the subconscious mind with a strong command attend to
this thought material, coupled with a strong expectant belief that
your order will be obeyed. The idea underlying this treatment
of the thought material with interest and attention is that
by so doing a strong mental image is created which
may be easily handled by the subconscious mind. Remember that
you are passing on thoughts for the subconsciousness to act upon,
and that the more tangible and real these thoughts are,
the better can they be handled. Therefore, any plan that
will build these thoughts up into real things is the
plan to pursue, and attention and interest produce just this result.
If we may be pardoned for using a homely uncommonplace illustration,
we would say that the idea may be grasped by
the illustration of boiling an egg, whereby the fluid white
and yoke becomes solid and real. Also, the use of
a shaving brush by a man, by which the thin
one lather is gradually worked up into a rich, thick,
creamy mass is an illustration. Again, the churning of butter
is a favorite illustration of the Hindoos, who thus call
the attention of their students to the fact that thought material,
if worked upon with attention and interest becomes thought forms
that may be handled by the mind just as the
hands handle a material object. We ask you to think
of these illustrations, for when you once grasp the idea
that we wish to convey to you, you will have
the secret of great thinking powers within your grasp. And
this power of subconsciousing is not confined alone to the
consideration of philosophical questions. On the contrary, it is applicable
to every field of human thought, and may be properly
employed in any and all of them. It is useful
in solving the problems of every day life and work,
as well as to the higher flights of the human mind.
And we wish every one of our students to realize
that in this simple lesson we are giving them the
key to a great mental power. To realize just what
we are offering to you, we would remind you of
the old fairy tales of all races, and which there
is to be found one or more tales telling of
some poor cobbler, or tailor, or carpenter, as the case
may be, who had, by his good deeds, gained favor
with the brownies or good fairies, who would come each
night when the man and his family were asleep and
proceed to complete the work that the artisan had laid
out for the morrow. The pieces of leather would be
made into shoes, the cloth would be sewed into garments,
the wood would be joined and nailed together into boxes, chairs, benches,
and what not. But in each case the rough materials
were prepared by the artisan himself during the day. Well,
that is just what we are trying to introduce to you,
a clan of mental brownies, loving and kindly disposed toward you,
who are anxious and willing to help you in your work.
All you have to do is give them the proper
materials and tell them what you want done, and they
will do the rest. But these mental brownies are a
part of your own mentality, remember, and no alien and
foreign entities, as some have imagined. A number of people
who have accidentally discovered this power of the subconscious mind
to work out problems and to render other valuable service
to its owner, have been led to suppose that the
aid really came from some other entity or intelligence. Some
have thought that the messages came from friends in the
spirit land, and others have believed that some high intelligence
God or his angels was working in their behalf. Without
discussing spirit communication or divine messages, in both of which
we believe, with certain provisional reservations, we feel justified in
saying that the majority of cases of this kind may
be referred to the subconscious working of one's own mentality.
Part two. Each of us has a friend in our
own mind, a score of them, in fact, who delight
in performing services for us if we will but allow
them to do so. Not only have we a higher
self to whom we may turn for comfort and aid
in times of deep distress and necessity, but we have
these invisible mental workers on the subconscious plane who are
very willing and glad to perform much of our mental
work for us, if we will but give them the
material in proper shape. It is very difficult to impart
specific directions for obtaining these results, as each case must
depend to a great extent upon the peculiar circumstances surrounding it.
But we may say that the main thing needed is
to licken to shape the material, and then pass it
on to the subconscious mind in the manner spoken of
a few moments ago. Let us run over a few
cases wherein this principle may be applied. Let us suppose
that you are confronted with the problem consisting of an
uncertainty as to which of two or more courses to
adopt in some affair of life. Each course seems to
have some advantages and disadvantages, and you seem unable to
pass upon the matter clearly and intelligently. The more you try,
the more perplexed and worried do you become. Your minds
aims to tire of the matter and manifest a state
which may be called mental nausea. This state will be
apparent to any one who has had much thinking to do.
The average person, however, persists in going over the matter,
notwithstanding the tired condition of the mind and its evident
distaste for a further consideration of the subject. They will
keep on forcing it back to the mind for consideration,
and even at night time, will keep thrashing away at
the subject. Now, this course is absurd. The mind recognizes
that the work should be done by another part of itself,
its digestive region in fact, and naturally rebels that the
finishing up machinery being employed in work unsuited for it.
According to the subconsciousing plan, The best thing for the
man to do would be for him first to calm
and quiet his mind. Then he should arrange the main
features of the problem, together with the minor details, in
their proper places. Then he should pass them slowly before
him in review, giving a strong interest and attention to
each fact in detail as it passes before for him,
but without the slightest attempt to form a decision or
come to a conclusion. Then, having given the matter an
interested and attentive review, let him will that it pass
on to a subconscious mind, forming the mental image of
dropping it through the trap door, and at the same
time giving the command of the will attend to this
for me. Then dismiss the matter from your conscious mind
by an effort of command of the will. If you
find it difficult to do this, you may soon acquire
the mastery by a frequent assertion, I have dismissed this
matter from my conscious mind, and my subconscious mind will
attend to it for me. Then endeavor to create a
mental feeling of perfect trust and confidence in the matter,
and avoid all worry or anxiety about it. This may
be somewhat difficult at the first trial, but will become
a natural feeling after you have gained the confidence arising
from successful results. In several cases, the matter is one
of practice, and like anything else that is new, must
be acquired by perseverance and patience. It is well worth
the time and trouble, and once acquired, will be regarded
as something in the nature of a treasure discovered in
an unexpected place. The sense of tranquility and content of
calm and confidence that comes to one who has practiced
this plan will of itself be worth all the trouble,
not to speak of the main result. To one who
has acquired this method, the old worries, fretting, and general
stewed up filling will seem like a relic of barbarism.
The new way opens up a whirl of new feelings
and content. In some cases, the matter will be worked
out by the subconscious mind in a very short time,
and in fact we have known cases in which the
answer would be flashed back almost instantly, almost like an inspiration.
But in the majority of cases more or less time
is required. The subconscious mind works very rapidly, but it
takes time to arrange the thought material properly and to
shape it into the desired forms. In the majority of cases,
it is well to let the matter rest until the
next day, a fact that gives us a clue to
the old advice to sleep over an important proposition before
passing a final decision. If the matter does not present
itself the following day, bring it up again before the
conscious mind for review. You will find that it has
shaped itself up considerably and is assuming definite form and clearness.
But right here, and this is important, do not make
the mistake of again dissecting it and meddling with it
and trying to arrange it with your conscious mind, But
instead give it attention and interest in its new form,
and then pass it back again to the subconscious mind
for further work. You will find an improvement each time
you examine it. But write here another word of caution.
Do not make the mistake of yielding to the impatience
of the beginner and keep on repeatedly bringing up the
matter to see what is being done. Give it time
to have the work done on it. Do not be
like the boy who plant its seeds, and who each
day would pull them up to see whether they had
sprouted and how much. Sooner or later, the subconscious mind
will of its own choice, lift up the matter, and
present it to you in its finished shape for the
consideration of the conscious mind. The subconscious mind does not
insist that you shall adopt its views or accept its work,
but merely hands out to you the results of its sorting, classifying,
and arranging. The choice and will still remains yours, but
you will often find that there is seen to be
one plan or path that stands out clearly from the others,
and you will very likely adopt that one. The secret
is that the subconscious mind, with its wonderful patience and care,
has analyzed the matter and has separated things before apparently connected.
It has also found resemblances and has combined things heretofore
considered opposed to each other. In short, it has done
for you all that you could have done with the
expenditure of great work and time, and done it well.
And then it lays the matter before you for your
consideration and verdict. Its whole work seems to have been
in the nature of assorting, dissecting, analyzing, and arranging the evidence,
and then presenting it before you in a clear, systematic shape.
It does not attempt to exercise the judicial prerogative or
function but seems to recognize that its work ceases with
the presentation of the edited evidence, and that of the
conscious mind begins at the same point. Now, do not
confuse this work with that of the intuition, which is
a very different mental phase or plane. This subconscious working
just mentioned plays an entirely different part. It is a
good servant and does not try to be more. The intuition,
on the contrary, is more like a higher friend, a
friend at court, as it were, who gives us warnings
and advice in our directions. We have told you how
to make use of this part of the mind consciously
and knowingly, so as to obtain the best results and
to get rid of worry and anxiety attended upon unsettled questions.
But in fact every one of us makes more or
less use of this part of the mind, uncomm anxiously
and not realizing the important part it plays in our
mental life. We are perplexed about a matter and keep
it on our minds until we are forced to lay
it aside by reason of some other demand, or when
we sink to sleep. Often, to our surprise we will
find that when we next think of it, the matter
has somehow cleared up and straightened itself out, and we
seem to have learned something about it that we did
not know before. We do not understand it and are
apt to dismiss it as just one of those things.
In these lessons, we are attempting to explain some of
those things, and to enable you to use them consciously
and understandingly, instead of by chance, instinctively and clumsily. We
are teaching you mastery of the mind. Now to apply
the rule to another case, Suppose you wish to gather
together all the information that you possess relating to a
certain subject. In the first place, it is certain that
you know a very great deal more about any subject
than you think you do. Stored away in the various
recesses of the mind or memory, if you prefer that term,
are stray bits of information and knowledge concerning almost any subject.
But these bits of information are not associated with each other.
You have never attempted to think attentively upon the particular
question before you, and the facts are not correlated. In
the mind. It is just as if you had so
many hundred pounds of anything scattered throughout the space of
a large warehouse, a tiny bit here and a tiny
bit there, mixed up with thousands of other things. You
may prove this by sitting down some time and letting
your thoughts run along the lines of some particular subject,
and you will find emerging into the field of consciousness
all sorts of information that you had apparently forgotten, and
each fitting itself into its proper place. Every person has
had experiences of this kind. But the work of gathering
together the scattered scraps of knowledge is more or less
tedious for the conscious mind, and the subconscious mind will
do the work equally well with the wear and on
the attention. In fact, it is the subconscious mind that
always does the work, even when you think it is
the conscious mind. All the conscious mind does is to
hold the attention firmly upon the object before it, and
then let the subconsciousness pass the material before it. But
this holding the attention is tiresome work, and it is
not necessary for it to expend its energies upon the
details of the task, For the work may be done
in an easier and simpler way. The best way is
to follow a plan similar to the one mentioned a
few pages back, that is, to fix the interested attention
firmly upon the question before you until you manage to
get a clear, vivid impression of just what you want answered.
Then pass the whole matter into the subconscious mind with
a command attend to this, and then leave it. Throw
the whole matter off of your mind, and let the
subconscious work go on. If possible, let the matter run
along until the next morning, and then take it up
for consideration, when, if you have proceeded properly, you will
find the matter worked out, arranged in logical sequence, so
that your conscious attention will be able to clearly review
the string of facts examples, illustrations, experiences, et cetera relating
to the matter in question. Now, many of you will
say that you would like this plan to work in
cases in which you have not the time to sleep
over it. In such cases, we will say that it
is possible to cultivate a rapid method of subconsciousing, and
in fact, many business men and men of affairs have
stumbled upon a similar plan, driven to the discovery by necessity.
They will give a quick, comprehensive, strong flash of attention
upon the subject, getting right to the heart of it,
and then will let it rest in the subconscious mind
for a moment or two killing a minute or two
of time in preliminary conversation until the first flash of
answer comes to them. After the first flash, and taking
hold to the first loose end of the subject that
presents itself to them, they will unwind a string of
information and talk about the subject that will surprise even themselves.
Many lawyers have acquired this knowledge and are what is
known as resourceful. Such men are often confronted with questions
of conditions utterly unsuspected by them a moment before. Practice
has taught them the folly of fear and the loss
of confidence at such moments, and has also impressed upon
them the truth that something within them will come to
the rescue. So, presenting a confident error, they will manage
to say a few platitudes or commonplaces while the subconscious
mind is most rapidly gathering its materials for the answer.
In a moment, an idea passes before his conscious and
eager attention, sometimes so rapidly that it is almost impossible
to utter them, and lo, the danger is over, and
a brilliant success is often snatched from the jaws of
an apparent failure and defeat. In such cases, the mental
demand upon the sub conscious mind is not voiced in words,
but is the result of a strong mental need. However,
if one gives a quick verbal command attend to this,
the result will be heightened. We have known of cases
of men prominent in the world's affairs who made a
practice of smoking a cigar during important business interviews, not
because they particularly cared for tobacco, but because they had
learned to appreciate the value of a moment's time for
the mind to gather itself together. As one man expressed it,
a question would be asked, or a proposition advanced, suddenly
demanding an immediate answer, under the watchful eyes of the
other party. The question party tried not to show by
his expression any indication of searching for an answer for
obvious reasons, so instead he would take a long puff
at the cigar, then a slow attentive look at the
ashes on its tip, and then another moment consumed in
flicking the ash into the receptacle. And then came the
answer slowly well as to that or some other words
of that kind, prefacing the real answer, which he had
been rapidly framed by the subconscious mind, in time to
be uttered in its proper place. The few moments of
time gained had been sufficient for the sub conscious mind
to gather up its materials and the matter to be
shaped properly without any appearance of hesitation on the part
of the answerer. All of this required practice, of course,
but the principle may be seen through it all and
in every similar case. The point is that the man
in such cases set some hidden part of his mind
to work for him, and when he begins to speak,
the matter is at least roughly licked into shape for him.
Our students will understand, of course, that this is not
advice to smoke cigars doing interviews of importance, but is
merely given to illustrate the principle. We have known other
men to twirl a lead pencil in their fingers in
a lazy sort of fashion, and then drop it at
the important moment. But we must cease giving examples of
this kind. Less be accused of giving instructions in worldly
wisdom instead of teaching the use of the mind. The
impressive pause of the teacher before answering his pupil's question
is also an example of the workings of this law.
One often says, stop, let me think a moment, and
during his pause, he does not really consciously think at all,
but stares ahead in a dreamy fashion, while his subconscious
mind does the work for him. Although he little suspects
the nature of the operation, one has but to look
around him to realize the importance and frequent application of
this truth. And not only may the subconscious mind be
used in the directions indicated on preceding pages, but in
nearly every perplexity and problem of life. May it be
called upon for help. These little subconscious brownies are ever
at our disposal, and seem to be happy to be
of service to us, and so far from being apt
to get us in a position of false dependence, it
is calculated to make us self confident, for we are
calling upon a part of ourselves, not upon some outside intelligence.
If those people who never feel satisfied unless they are
getting advice from others would only cultivate the acquaintance of
this little home adviser within them, they would lose that
dependent attitude and frame of mind, and would grow self
confident and fearless. Just imagine the confidence of one who
feels that he has within him a source of knowledge
equal to that of the majority of those with whom
he is likely to come in contact, and he feels
less afraid to face them and look them fearlessly in
the eyes. He feels that his mind is not confined
to the little field of consciousness, but is an area
infinitely greater, containing a massive information, undreamed of everything that
the man has inherited or brought with him from past lives.
Everything that he has read, heard, or seen or experienced
in this life is hidden away there in some order
of that great subconscious mind. And if he will but
give the command, the essence of all that knowledge is his.
The details may not be presented to his consciousness. Often
it is not for very good occult reasons, but the
result or essence of the knowledge will pass before his attention,
with sufficient examples and illustrations or arguments to enable him
to make out a good case for himself. In the
next lesson, we will call your attention to other features
and qualities of this great field of mind, showing you
how you can put it to work and master it.
Remember always the eye is the master, and its mastery
must always be remembered and asserted over all phases and
planes of the mind. Do not be a slave to
the subconscious but be its master mantrum or affirmation. I
have within me a great area of mind that is
under my de man and subject to my mastery. This
mind is friendly to me and is glad to do
my bidding and obey my orders. It will work for
me when I ask it, and is constant, untiring, and faithful.
Knowing this, I am no longer afraid, ignorant, or uninformed.
The eye is master of it all and is asserting
its authority. I am master over body, mind, consciousness, and subconsciousness.
I am I, a center of power, strength, and knowledge.
I am I, and I am Spirit, a fragment from
the divine flame. End of the tenth lesson