■ L*« The Mind Telegraph H treatise ON THE TELEPATHIC INFLUENCE OF THE HUMAN WILL BY JONES BAUTON STAY trrarl*late^ from tbc Sfrtb German Edition BY IVRY ^•VKi:.;;;:: NEW YORK THE ALLIANCE PUBLISHING COMPANY Windsor -Arcade, Fifth Avenue right, i^ox, by The Aflian.ce Publishing Company Class T>i __ Book _l^ TRANSLATOR'S PREFACE. The little book of which the following is a translation has run through its sixth edition in Germany. It purports to be a translation from the English. As the writer was unable to find the English edition, and believes that many American readers would be interested in its contents, he gives this translation to the public. ins! c mo GERMAN EDITOR'S PREFACE. One of the most remarkable men of our times is undoubtedly the author of this pam- phlet, of whose wonderful influence over men, animals, and inanimate objects accounts have appeared for a number of years in many mag- azines, especially the English and French. It is a pity that we know nothing more about this extraordinary man than what these articles narrate, and what he himself has chosen to make public in this little pamphlet. More important, however, than the story of his life and his personality are his experiences and observations. On their account we have made this translation, for a whole system can be built up upon them which would overthrow our modern principles of philosophy and nat- ural science, and especially those of the Mate- rialists. The main features of such a system would be; (i) The soul (mind) has an independent existence, separate from that of the body. (2) The soul (mind) is a manifestation of the Spirit of God and is endowed with all the perfections of the same, and is able, above all, to rule all of creation by its will and to subject it thereto; therefore, a man, if he will only earnestly exert his will, has every power and hence control — (a) Over himself and his own body. (&) Over other persons. (c) Over things. (d) Over animals. And, in addition thereto, a man can exert the power of his will not only upon near ob- jects but also at a distance, and can, there- fore — (a) See at a distance. (b) Act at a distance; and finally (c) Place himself at a distance. (3) The soul (mind) of each man would rule all Nature, if he were not of little faith, in consequence of the perverted education of children, who are, from the very beginning, taught that many things are impossible. This omnipotence, however, returns even in the case of ordinary men — (a) When they are excited by their pas- sions. (b) When they are in the throes of death, or (c) When something causes them to believe in their power to act. As instances the writer mentions: (i) Forms and formulas used in so-called sorcery, and (2) forms and formulas used in sympathetic cures. (d) When through particular circum- stances, especially ecstasy or insanity, the ideas which have been inculcated are forgotten. (4) By the exercise of his will power every one is able to strengthen the same to such a degree that he can exert his will upon all Na- ture, especially men and animals, and can make them his subjects. How to exercise one's will power is plainly shown in the following pages, THE MIND TELEGRAPH. "If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea ; and it should obey you." — Luke xvii., 6. WHILE yet a young man, Caesar was cap- tured by pirates while on a trip to the Isle of Rhodes. He was with them for five weeks, during which time his friends col- lected the money for his ransom; but during this time, as the Greek writer Plutarch tells us, he was held in so much respect by the pirates that a stranger would have sworn that he was the master, and they his slaves. When he wished to rest he forbid them to make any noise, and they obeyed him absolutely. At other times he read them poems and speeches which he had written when time hung heavy on his hands, and when they showed a lack of attention called them vulgar-minded boors who were not worthy of the honor he bestowed upon them, and promised that he would cru- cify each and every one of them as soon as he had obtained his liberty — a threat which he afterward really carried out. No one has ever doubted that only a great man could ever have obtained such a dominion over other men. But the term "a great man" is too general, and therefore meaningless, and does not express the substance of the idea. It is of great importance to designate exactly that faculty, or, if one prefers so to call it — that power by the employment of which Caesar humbled men who were actually his masters, as they had him in their power. History tells us of similar instances in the lives of famous men of ancient and modern times. Every one has heard of the Athenian Alci- biades. He once made a bet with other young men that he would in the public market-place give Hipponikos, a respected citizen of Athens, a box on the ear. "You will not do that !" said the others. "Oh, yes, I will," replied Alci- biades ; "and afterward he shall give me his daughter in marriage." The next day he went to the market-place. Hipponikos came; Alci- biades walked quickly up to him and gave him a box on the ear. The good man did not know what to make of this, and went home in dis- may. Every one who had seen or heard of this called Alcibiades a dastardly cur. He, however, went the next day to the house of Hipponikos, bared his back, and begged that he be punished for the insult of the previous day. The old man laughed, pardoned him, and finally grew to like the young man so well that he gave him his daughter in marriage, exactly as Alcibiades had willed. As Alcibiades had willed, we say; and we wish to lay especial emphasis upon this word, for we shall see in what follows that the will plays the main part in the cases that we have related, and in similar ones, and that it is the will that makes great men great. Why was it that his soldiers followed Alex- ander to death and victory even when, accord- ing to human calculation, defeat was inev- itable ? Why was it that Caesar was victorious 8 even in the most hopeless battles? How was it that Napoleon climbed upward, step by step, until he was worshiped as an idol ? How was it that Frederick the Great could rule men by his glance, could lead them as he wished, and could, as he preferred, either crush them or raise them up? With all of them this was made possible by the firm, strong zvill, whose existence had al- ready been revealed when they were in their infancy. The same was the case with all those who, in war or in peace, in times of revolution or of quiet, exerted a great influence over the masses of the people. They were all of them men of firm zvill, even if they were not aware of the fact that it was the will alone that gave them and maintained for them their dominion. But why shall we mention only those who are prominent in history? What is it that gives power to the skilled horse trainer over the wildest and most stubborn animals? If we examine carefully all the circumstances we shall soon become convinced that this power does not depend only upon skill, or special knowledge of any kind, but that it is the will that conquers and crushes the will of the ani- mal. Watch the divines, the lawyers, who exert the greatest influence, and you will al- ways find that they are men of strong will; that they reconcile, that they convince, that they attain their aim, because they will it — while thousands of others seemingly far more talented men, with all their learning, all their skilful speech, all their sound logic, can achieve nothing; so that, compared with these beings endowed with a firm will, they are mere non- entities. With a certain degree of wonder this fact has been recognized by Agrippa of Neetes- heim, Malebranche, Leo Allatius, Jung Stilling, Peucer, Heironimus Cardanus, St. Augustine, Haller, Azais, and hundreds of others in an- cient and modern times whose names we can- not mention here — while we now, after the wonderful revelations of the nineteenth cen- tury, perceive with a clear eye the mighty se- cret, the eternal truth behind the raised veil of Isis. IO Do not smile, dear reader, when some one tells you that a man, endowed with this power, stretches out his hand toward a sick person and immediately frees him of his disease. Rather interrogate the man himself, this worker of miracles, whom the narow-minded have often ridiculed, derided, and persecuted; whom the masses admire, fear, wonder at; whom the healed honor and praise, and ask: "How do you work your cures ?" And he will answer: "I will to do it, and therefore I can do it !" And if he is honest, as the true healer always is, he will add, "And you can do it also, if you will to do it!" But why need I multiply examples? Listen to the strange and remarkable story of my own life, and draw a lesson from it, so that you can employ the knowledge you gain for your own benefit and for that of your fellow- men. But cursed be those who misuse the knowledge they may gain! I was born on the eleventh of March, 1811, on the farm Hodgehead, in the south of Scot- land. My father was an upright and active II gentleman farmer, who was quite well-to-do, and was w r illing to spend money upon the edu- cation of his children. While yet quite young I was sent to the college at S to learn Latin and Greek, two languages to which I could not take a liking. While the professor expounded Ovid, I thought of the trout that swam in the woodland brooks of my native place; while the masterpieces of Homer lay open before me, my mind traveled back to the green meadows on which my father's kine and sheep were grazing. Usually I did not know what line of the book had been reached by the class. But I firmly gazed at the professor, and firmly wished that he should not call me up — and he did not call me up. At other times I happened to know what line had been reached, and hap- pened to have prepared myself and knew that I could translate quite well if I should be called — and looked with an inward exertion and excitement at the professor, who, surely enough, just as if he had understood me, turned to me and requested me to continue the 12 translation. After I had seen my wishes ful- filled in this manner several times the thought came to me that I could perhaps rule destiny by my will. My confidence grew, and the suc- cesses of my will became always more aston- ishing. I was well enough acquainted with the professor to know that he always called up those who, he thought, had been lazy or inattentive, and my astonishment grew and my mind was aroused by my great success. "Do I really possess a will that almost at- tains omnipotence ?" I asked myself one day while in the class for Bible study, my mind having been busy with anything and every- thing but the lecture of the venerable vicar. Before me lay my Bible, open at the first page. My glance happened to fall on the book, and I read the verse in which it is said that God made man in his image. These words are sufficient to make any idealistically inclined boy wonder, and I fell into a revery and tried to arrive at a comprehension of the real mean- ing of these words. *3 Has God the form of a man, and has he created us in his image in that respect? There He was, on the title-page of my Bible — God as an old man with a long white beard and a bald head, stretching out his hand over the earth in blessing and looking down upon it. I looked at the picture one moment, then angrily turned the leaf and cried out "Fie!" The good vicar was startled and stopped in the middle of his exhortation, of which I had not heard a word. He called me earnestly to account, and I confessed that I had been looking at the title-page of my Bible and was horrified at this profanation of God's majesty. "Good, my son!'" said the old gentleman; "God is Spirit, and only as a spiritual being man is his image. ,, I do not know what else he said, for I was again buried in thought. The outside world no longer existed for me. "The will of God rules the world !" was one of the main propositions with which my phil- osophic mind busied itself. "Man is created in God's image; therefore, godlike powers and 14 perfections must be man's heritage!" That was my second proposition. The conclusion was now easy to reach that man must be able to exert an influence in the ruling of the world. I felt now for the first time that no one who does not possess a rich fund of knowledge can in any important matter arrive at a def- inite decision. To do so, many proofs are necessary, and I did not have these owing to my lack of knowledge. I could not draw definite conclusions from my own experiences ; I was compelled to call the experiences of others to my aid. To be able to do this I be- gan at that time to study diligently the works of ancient and modern authors. A year had hardly passed, and I had already read more than many a man has read during the course of a lifetime. The words of Ovid had electrified me: Est Deus in nobis, agitante calescismus illo, Sedibus aethereis spiritus ille venit. (There is a God in us, through him we glow; This spirit comes from heavenly heights.) I found the originals of these words in the is works of the two Greeks, Aratus of Cilicia and Cleanthes, of whom the former said : "We all have need of Zeus, for we are of his race," and the latter, in his song in praise of the highest God, said : "Yes, to Thee we mortals may all speak, for we are of Thy race, and we alone of all that lives on this earth were en- dowed with the power of speech." Unfortunately, the materialism of modern times, that monster born of the Copernicus- Newton fallacy, has misled the understanding and denies the existence of a mind separate from the body. Inexact reasoners may in truth be misled when they read the unpardon- able sophistries of our materialists; for in- stance, of Frauenstaedt : "It is a fact that the mind grows and de- velops as the body does; that the operation of the former is dependent upon the brain, its size and condition, just as vision depends upon that of the eye, and that injury to the brain produces a corresponding effect upon the mind, etc. How could this phenomenon be ex- plained if the mind existed independently of i6 and separately from the body, being only ex- ternally united with it? Why should an inde- pendent mind which is complete in itself be- come so dependent upon a body which differs so greatly from it that it grows and decays, rejoices and suffers with it? If the brain is only a materialized tool of the mind, why should the mind be affected when the brain is affected? Is the ordinary workman so de- pendent upon his tools that their injury is also his? Does one become dull when the knife with which one cuts becomes dulled? Does the player become out of tune when his piano is out of tune?" Thus reasons the sophist and materialist; but his case is the same as that of all who yield allegiance to the theory of materialism : in try- ing to prove their case they furnish invincible arguments to disprove it. To be sure, every workman depends upon his tools. When the knife is dull no sharp cut can be made with it, and the greatest player cannot make an un- tuned piano produce harmonious chords. Sim- ilarly, the mind cannot produce harmonious *7 thoughts when its instrument — the bodily or- ganism — is out of tune. When one considers the influence of illness, of old age, of food and drink, upon the mani- festations of the mind, one is very apt to ar- rive at the sad conclusion that the mind is not an independent entity, but merely a function of the body. But when we consider that when the body is asleep the mind seems to be absent but is nevertheless present, that then the limita- tions of time and space do not exist for it, and that then it is almost freed from the prison of the body and sees into the past and future, as well as to the greatest distances — a fact unknown only to the coarsest organisms, in which the physical body preponderates — we must assume that, when the body is affected, only the exterior manifestations of the mind are interrupted : those for which the agency of the body is necessary. It is true, the mind manifests itself by means of the body as long as it is bound to the same, and is able to manifest itself only to the extent that the material condition of the i8 body permits it, but it remains independent none the less, and is not actually changed by changes of bodily conditions, just as the mind of the sleeper is not blind because the eyes are closed. The mind of the lunatic may be per- fectly sane, although it cannot produce any manifestations of sanity by means of the de- ranged brain. The mind of the child-like octo- genarian may be in a state of the greatest per- fection — may already be soaring in higher spheres — although it cannot manifest itself as perfect by means of the shriveled body. The mind is therefore not a function of the body; on the contrary, it is the mind that forms the body and shapes it, as it could not do if it were not an independent being. It is for this reason that as the mind develops the lines of the face and the glance of the eyes both change, and that we are able to read the mind in the lines of the body. But the body may hamper the mind in its activity, and there- fore disturbances of the body react upon the manifestations of the mind. But when death approaches, when dissolution has taken place. 19 when the pulse beats no more, when the mind is freed from the chains of crippled organs — then the mind's imperfections disappear, in- sanity flees, the child-like octogenarian be- comes rational, and the prophetic utterances of the dying — we might almost say of the already dead — prove that the mind, the soul, is a being of a higher nature than the materialist can possibly conceive it to be: that it is itself a manifestation of Divine Spirit, a breath of the Lord, fashioned in the image of Jehovah. For this reason the soul can in a moment of ecstasy depart from the living body — poeta propheta! — and partake of the omniscience and of the divine power of God's Spirit, of which it is a manifestation. But in our times, owing to our ridiculous ideas about Nature, which are contrary to all our experiences, enthusiasm, ecstasy, far-vision and far-action have become almost impossible. Because children are taught even in their infancy the materialistic ideas of the impossible the world has grown to be "of little faith" and sinks like Peter into the waves over which it was destined to riile — and it is 20 only in the lower strata of the less educated children of Nature, in dreams, in the state of somnambulism (with which, alas! so much de- ception is practised), and in the hour of death that the divine perfection of the soul manifests itself. Only once in a great while a gleam of our original state of perfection breaks through, but it can shine only with a dismal light. Such are impressions — i.e., effects produced on us and our surroundings by those who although far away are thinking of us, the existence of which is not denied even by so-called strong- minded (really weak-minded) persons — such are forebodings, which, however, are recog- nized too late or ignored altogether, by those whose erroneous views have led them away from the path of Nature. While the former prove that the mind can act at any distance, the latter prove that the soul, born of God, always retains a part of its divine omniscience, al- though modern science has done its best to destroy this perfection. How is it that we can feel that some one is 21 sneaking behind us? That we look around at some one who has walked past us at the mo- ment when he turns around to look at us? That we awake when a stranger comes near us (or some one looks fixedly at us ? That we are restless when another is thinking of us? That our mind turns to him and we speak of him who is just about to come to us (the wolf in the fable) ? Are these not all proofs of the fact that man can act at a distance, or that he can re- ceive impressions at a distance, or — what is more probable — that he can !do both? Do these facts not prove that the mind does not need ears in order to hear, eyes in order to see, and nerves in order to feel, taste, or smell ? Do they not prove conclusively that the soul can, without the interposition of the body and in fact beyond the body's sphere of action, exert its wonderful divine power? In the space of a few years I had read all the Greek and Latin writers, had thought over the often misunderstood words of Holy Writ, had impartially studied the works of the most 22 famous mathematicians, philosophers, physi- cians, and students of Nature, had impressed upon my mind the experiences of all times, the views of every people ; and the following prop- ositions were irrevocably fixed in my mind : i. The mind is an independent entity, sep- arate from the body. 2. The mind is a manifestation of the divine spirit and partakes of all its perfections. 3. The mind of man rules all of Nature as soon as it throws off the lack of faith to which it has been educated and attains to a realization of its power. My teachers praised me, and congratulated my parents upon having so excellent a son. My good old father wept tears of joy when I handed him in my seventeenth year the med- ical diploma given me by the University of Oxford. My fellows considered me a miracle of learning. But, alas! — 23 Has it ever occurred to you, dear reader, why no one of the old myths, tales, and tradi- tions appeals to us more than the famous story of Dr. Faust? The reason for the charm which this story has for us is no other than that every man is a Faust; that every man who is not a dullard finds a description of himself in that of Faust; that every man has some aim, some longing, some desire, for the attainment of which he is willing to sacrifice everything else. The success of Goethe's Faust arises from the fact that Goethe described himself when describing his hero, however much that may be denied. Don Juan is no one else than Faust. The quiet spirit of the North, always seeking the highest and noblest, created as its image the German Faust — the sensual South found its image in Don Juan. But the extremes touch — limitations and bonds fall away from the desirous spirit — the very best of men, however much they may through natural gifts, through the special fa- u Vor of Providence, or through enthusiastic eil^ deavors, have raised themselves above the com- mon herd, are apt to unite, even in the North, the nature of Don Juan with that of Faust, just as Faust had his Gretchen and his Helena. That was my case also. Shortly after my return from Oxford I was offered, in spite of my youth, an office in the church. I refused it. The fortune which I expected some time to inherit was large enough to assure me a comfortable existence. Why should I bow my neck under the yoke of an office? Were there not slavish minds enough who would count themselves happy to ex- change thraldom for their daily bread? The man who has attained a height from which he can survey mankind, who has drunk at the fountain of living truth, can never become servile, and nothing is more terrible to him than an office. In a wing of my father's house I fitted up a suite of apartments in accordance with my own taste. Two rooms were used as a library, and in one of them were set up all the authors 25 that had ever thought and written about the mystic dualism of man's nature. A Bacon, a Swedenborg, a Boehme, a Paracelsus might have envied me my wealth of books — perhaps also my knowledge, my good fortune, which was ever offering me the opportunity to rise higher in the scale of perfection. A cousin of mine, a charming and virtuous girl, lived on a neighboring farm. With the will that she should be mine, I one day went to her just as she happened to sit in a lilac arbor before her father's house. We had never seen much of each other, for I had been away from home for many years and had devoted myself entirely to my studies. I stepped into the arbor. I had appeared unexpectedly and she jumped up, started, as if she wanted to escape. I nodded to her, and she sank back upon the bench. I sat down by her side, laid her hand in mine, and began in a low, almost inaudible tone of voice to make her a declaration of love — in Greek. What was the result? Did she laugh at 26 me ? Did she consider me a lunatic, or at least out of my mind ? Not at all! She listened attentively to my words, as if Greek were her native tongue, and as if she could understand every word. And, in fact, she understood what I said. Put your mind, put your firm will into your spoken words, and you will be understood, you will be obeyed, no matter in what language you may be speaking. Is that perhaps the se- cret of the power of the enthusiastic mission- aries who preach in a language unintelligible to the natives and who nevertheless convert them? Is that perhaps the explanation of the preaching in a thousand tongues? (Acts ii., 3-1 1.) I cannot decide, but I have had similar experiences with popular orators. They also spoke words, but often these were only thrown together without meaning or connection; nev- ertheless they swayed the eagerly listening populace, which could not understand a single word that was shouted from the platform, be- cause they willed to sway it. These popular orators have proved to me not only that wealth 27 of knowledge and attainments may develop man's divine powers, but that every passion can kindle the slumbering spark into a flame. But enough of this digression. Let us go back to poor Liddy, whom I, like the monster that I was, looked upon only as a worthless instrument with which one makes an experi- ment in physics and which is then cast into a dusty corner of the garret and forgotten. She listened attentively to my words, of which she did not understand a single one. Her eyes became moist and glowed. Her curly head sank down upon my breast, al- though her eyes were always hanging on my lips. Cold-hearted wretch that I was, no pity stirred in my breast. I felt only a great happi- ness at having discovered the secret of Don Juan. Everything was now clear to me. The words, the sense which they express, are merely incidental ; it is the concentration of the mind by means of the spoken words that work the miracle and forge the fetters for the 28 weaker being that trustingly yields to the will of the stronger. I recall the magneto-sympathetic cures which an old woman in the neighborhood used to work. She laid her hands on the diseased portion of the body and murmured mystic words — the so-called "blessing/' Many of- fered her a great deal of money for teaching them this miraculous "blessing." But she re- fused them all, for she wanted her son to be the only one to inherit her art. I have myself often performed wonderful cures, and have worked "miracles" through them, but without using any words — merely by concentrating my will and laying my hand upon the suffering part, willing at the same time that it be cured. Later on I no longer laid my hand on the dis- eased part, but merely stretched it out toward the same, and still later, after my will had be- come strengthened by practise and after my successes had removed every atom of doubt and of lack of faith, I relied merely upon my will, and, without even leaving my room, cured patients living at a great distance. 2 9 I now compared my influence over the sick with my influence over Liddy. Could I not do in the latter case what I did in the former ? Could I not subject the girl to my will even at a distance? Printing a hasty kiss upon her blushing brow I hurried away. Not eighteen years of age, I was a thorough Faust and Don Juan. The poor girl was nothing to me — a mere tool, as I have before said. I was a prey to the black powers of the nether world, for that is the difference between the mighty spirit of the Creator and those minimal manifestations of it which form the minds of men — that the lat- ter, as soon as they have realized their power, can no longer control themselves, and sacrifice themselves, blindly, to it, just as they sacrifice those unfortunate beings which they make the playthings of their power, and upon which they practise their usually unconscionable experi- ments. Happy, thrice happy, is he who never learns fully to know the demon within him- self! The famous French physician, Andral, who, 3<> like every true and great healer, learned more by practical experience than he did at the school, was once, near his native place, con- sulted by a countryman for sleeplessness. The patient complained that he could not sleep be- tween ten and twelve o'clock at night on ac- count of a noise in his room which sounded as if some one were striking iron. When Andral asked him whether he had any enemies in the village, he replied that he knew of none ex- cept a horseshoer with whom he had a quarrel of old standing. But he lived fifteen minutes distant at the other end of the village. "Re- turn to your home," said Andral; "I can help you." The following day the famous physi- cian sent for the horseshoer, with whom he was well acquainted. "What do you do every even- ing between ten and twelve o'clock?" he sharply asked the man as he came in. "I strike a bar of iron which lies on the anvil and think hard of a bad man who has cheated me out of my pay, willing at the same time that the noise shall disturb his rest." Andral replied : " 'Tis well; you have achieved your purpose; but you 3i must no longer annoy the poor man, for if you do I will report you as an evildoer and a sor- cerer " The horseshoer followed the warn- ing, stopped his hammering, and the farmer could again sleep, for he heard the noise no more. Kieser, in his Archive VIII, 2, p. 45, has re- ported the above from authentic sources, and I have never had any reason to doubt its truth. By means of his will the horseshoer could easily deprive the farmer of his sleep, but whether he could have done it without striking the iron bar I am very much inclined to doubt. Just as little could the old woman mentioned above have worked her magnetic cures without the muttered formulas. Nevertheless, the striking of the iron bar in the former case and the muttering of the formulas in the latter case were absolutely immaterial. The explanation of this apparent contradic- tion is not difficult and has already been sug- gested in previous pages. There are matters which every Tom, Dick, and Harry thinks he can explain, and again others at which even 32 the most learned stand aghast. These latter are called "supernatural," and their existence would be denied were it not that the fact of their existence is forced upon us by our daily- experience. People have in the same way tried to deny the existence of will power, in spite of the fact that this existence has been proved by the most numerous and undoubted experiences of all times. With the seemingly laudable in- tention of combating superstition, children are taught that to act at a distance which we can- not reach with our hands is a matter of im- possibility, and that in fact everything that Tom, Dick, and Harry cannot explain belongs to the superstitions of dark, medieval times and to the realm of the impossible. The re- sult is that we are educating a generation of unbelief, or, rather, of little faith, artificially destroying as we do every faith in our own powers, thus making their utilization impos- sible. "Gentlemen," the famous Professor Theoluck, of Halle, is reported as having once said to his students: "If I firmly will that this glass raise itself from this table and float 33 through the air to that table, it must obey my will." I believe that he was right, although we are unable to will such a thing with the necessary firmness. We have been taught from childhood that such things are impos- sible, and, however firmly we may will to do something which seems impossible, an inner voice will always say to us: "It is impos- sible! It is impossible!" The necessary result is that our will is paralyzed — and it is impos- sible. For this reason the Saviour called out to mankind, already spoiled by false rational- istic doctrines : "Verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove . . . ; and it shall remove." If we look at the lunatics whose instilled hu- man prudence and wisdom of the schools has disappeared with their reason, we are as- tounded at the wonders they can perform by means of their will. They defy wind and weather; they cast themselves naked into the snow without feeling cold or being injured by it ; they lift the heaviest burdens with ease, and 34 tear the strongest bonds as if they were gos- samer. We find the same to be the case with the savages whose understanding of the laws of Nature is not clouded by the false education of civilized countries. They can achieve aston- ishing results; for they believe that they can do so, and consequently their will is not ham- pered. Hence their acute senses, their mighty strength, their indifference to pain. The In- dian who is deeply grieved at the death of his wife, as we are told by the most credible trav- elers, lies down on his bed, curls himself up, crosses his arms and legs, determines to die — and dies. Similar observations have been made in the case of religious fanatics. The most remark- able examples in this regard are to be found in the history of the Convulsionists among the Protestants in the Cevennes, who in the six- teenth century wandered about and spread themselves all over Germany; and in the still more remarkable history of the Convulsionists at the grave of Diakonus Paris in the cemetery of St. Medard at Paris. These people, di- 35 vorced as they were by their religious enthusi- asm from the views of the modern world, had visions and prophetic inspirations of all kinds, so that, as the historian of the Convulsionists in the Cevennes says, they saw when in a state of extreme ecstasy things which were far away and prophesied future events. With the Con- vulsionists at the grave of Paris beside the centripetal force of the psychic life the centri- fugal force was made manifest, either inwardly as healing the body or outwardly as a wonder- ful power of such intensity that it could even resist the mechanical force of gravitation in a way that we would regard as impossible. The account of Carre de Montgeron is as follows: The Convulsionists at the grave of Paris arose in 1724 and continued for twelve years. All kinds of sick people went to the grave of Paris; and then there appeared these different kinds of phenomena, as in the crises of the somnambulists, all of which were followed by recovery. The sick adopted peculiar methods of cure, called grands secours meurtriers, the existence of which is proved by the evidence 36 of documents and of eye-witnesses. The sick allowed themselves to be struck in the abdo- men or other parts of the body with heavy tools, wooden beams, iron bars weighing thirty pounds, sharp poles, etc., and this treat- ment, instead of crushing their bodies, merely afforded them a sensuous pleasure which in- creased with the strength of the blows ; or the sick man had a board laid on him on which twenty or more persons stepped without giving him any pain. As in this case, especially where heavy blows were struck in the region of the stomach, the mechanical force of the normal resistance of the muscles could not have been great enough to neutralize the force of the blows, we must assume that the psychic force of faith or will (which are one and the same thing, as we have already seen) appeared in a degree not possible in our every-day life, and resisted a force which the ordinary man nowadays could never oppose. Of the numerous other cases of the seem- ingly wonderful and unbelievable influence of the will upon the person of the "wilier" re- 37 lated by ancient and modern writers we shall recall here only a few. Avicenna, the famous Arabic physician, tells of a man who could paralyze his muscles at will. Haller cites many examples of people who had their heart, pulse, and breath under control, so that they could stop the same at will. St. Augustine says that he knew a man who could perspire when he wanted to. The most remarkable case is that of a monk who could at will make himself senseless and stop breathing, so that he felt neither pinching, pricking, nor burning. Whether the account given by Pliny of the old man of Hermo- timos, whose soul left his body and who after- ward spoke of events that had happened at other places, and of which one could have spoken only if he had been present, is in point, is uncertain, as we are not told whether he produced this state at will. Cardanus, how- ever, assures us that he could put himself at will into a cataleptic state, in which he felt nothing, heard voices but understood nothing, and had a feeling that his soul departed from 3« his body; and that he could also call up phan- tasmagoria at will. According to Bernier the art of putting one's self into the cataleptic state, in which one neither hears, sees, nor feels, is very common among the Brahmans and Fakirs of India, and that the enlightened and those "united to God" (Yogis) have a regular set of rules for attaining this state. The most remarkable story, however, is that told by Jung-Stilling. An American had the power to transport himself at will to distant places and to appear to people there in his own form, while his body lay quiet like a corpse. The wife' of a ship captain who had sailed to England and had remained away be- yond his regular time requested this seer to tell her where her husband was. The seer went into the next room, fell into the cataleptic state, and reported when he came back that he had seen her husband in London and had found out that he was to return soon. Upon his return the captain recognized the seer as the man to whom he had spoken in London at exactly the time that the latter had made the 39 report to his wife. Here we have first a far- seeing at will, and secondly a psychical influ- ence upon a person at a great distance, exactly in the manner of certain somnambulists of modern times. A similar instance of the power to trans- port one's self to distant places is told by Jung-Stilling. We shall cite only one ex- ample. In the latter part of September, 1759, at four o'clock one Saturday afternoon, Swe- denborg, arriving from England, disembarked at Gothenburg. Mr. W. Castel invited him to dinner, and with him fifteen others. At six o'clock that evening Swedenborg went out and returned to the table excited and pale. He said that there was a fire in Stockholm which was steadily spreading. Gothenburg is 200 miles from Stockholm. He was restless and often went out. He said that the house of one of his friends, whose name he mentioned, was already in ashes, and that his own was in dan- ger. At eight o'clock, after he had been out again, he reported cheerfully : 'Thank heaven! the fire is out, the third door from my house." 40 This news excited the whole town and the governor was told of it that same evening. He called Swedenborg to him the following day, in the morning, and asked him about the matter. Swedenborg described the fire ex- actly, how it had begun, how it had stopped, and the time it lasted. Monday evening the courier of the merchants of Stockholm arrived at Gothenburg, having been despatched while the fire was burning. Tuesday morning a royal courier arrived at the governor's palace with the report of the fire, which corresponded exactly with that of Swedenborg; the fire had stopped at eight o'clock. Now, if it is possible for any one to trans- port himself to a distance, it follows that he must be able to act at a distance in the same way that he can near by. The common people even at the present time generally believe that this is possible, and it is wrong to ignore such beliefs of the common people, for, as Most says : "The superstition of the common people always brushes closely past a law of Nature." In fact, we may ask : What is faith, and what 41 is superstition? Does not the ordinary man consider many things superstitious because he is told they are such ? And does he not accept many beliefs on the authority of others, and other things again as true, although he is not and cannot be sure that they are true ? Or are matters different in the case of the so-called learned? Our so-called knowledge, our so- called learned wisdom or wise learning em- braces a greater or less number of our own and others' views, opinions, theories, and hypoth- eses about the objective world, about heaven and earth and our own lives, most of which are, in the present state of human imperfection, nothing but a mass of beliefs : and time always changes our beliefs. When the famous Ara- bian astronomers read that old Greeks and Hindus asserted that the earth moved about the sun, they smiled at their supposed superstition. But when men had accepted the views of Co- pernicus that the earth revolved, they again considered the Biblical theory of an unmovable earth a superstition. We may then boldly do justice to this pop- 42 ular belief and devote our attention to it, as first of all we cannot assume — as is often the case with the beliefs of the learned — that it arose without a reason for so doing, and as secondly we must admit the existence of that delicate sense of the man in a state of nature for that which is right and true. In our mod- ern enlightened times we laugh at the old, almost vanished, belief in lace-tying, although the same has been upheld by hundreds of im- partial, credible philosophers, theologians, and physicians; also at the belief in the smearing of certain salves on the doors of houses, and the burying of toads and lizards under door- steps. When one of the learned men of our times tells me that all these methods are with- out effect, I gladly agree with him; but the will power employed in connection with these means can have a terrible effect. The will has a powerful effect when it is employed under unusual conditions, such as the delirium of fever, the fear of death, the frenzy of rage. Hence the remarkable phe- nomenon that people in a state of great need 43 or of great fear can make themselves seen and heard by their relatives and friends hundreds of miles away; hence the grewsome effects of a curse uttered in the hour of death. A man, innocently convicted, when carried to the place of execution summoned his judge before God's judgment seat at a certain day and hour. The judge was kept in ignorance of the terrible summons, and never heard of it, but died nev- ertheless on the day and hour named by the condemned man. And this incident is related to us by the doubting Thomasins ! To be sure he will not recognize the truth of this inex- plicable fact, but suggests : "Would the sum- moned man not have died on that day and at that hour anyhow? Could not the stings of a guilty conscience have brought on death ?" We need hardly point out to the reader how use- less these questions are, and how fruitless this reluctance to recognize the truth. On the other hand, much good can be done by the will. The lucky penny that mothers in former times gave to their sons when about to set out on a journey, in order to save them 44 from all harm, did actually protect them in most cases — for it was the bearer and me- diator of the mother's will. The same is the case with the talisman. It shows great ignor- ance of natural laws to relegate such and sim- ilar things to the realm of superstition. The reader is now, I trust, sufficiently pre- pared to understand what I am about to tell of my further experiences and adventures. In the night after this visit to Liddy, I leaned out of the window of my chamber and looked toward the young girl's house, willing firmly at the same time that she come to me. After about half an hour I saw a white fig- ure approaching under the willows of the river. I was becoming impatient. I willed that Liddy should run. Soon I noticed that her steps became more unsteady. In another moment she began to run. Two minutes later she stood between the rose-bushes and my window. A ladder lay next to the house. I willed that she should raise the ladder and mount on it to my room. 45 She stood there looking like a culprit — the head lowered, but her eyes raised up to me. I perceived a shudder passing through her body. She approached the ladder, looked at it and then tried to raise it. I did not speak a word of encouragement. I was a silent ob- server, and only my will was active. The ladder seemed to be too heavy. "You shall raise it," I willed. And, behold, the weak girl easily raised the heavy ladder. It soon leaned against the house and Liddy mounted it with the agility of a mountain goat. One leap, and she was in my room. "Oh, God!" she cried. "What am I doing? Is this a dream or is it reality?" "It is reality, my dearest cousin." "Then I no longer understand either my- self or anything else. God is my witness that I am not guilty, that I am obeying a power which is stronger than myself, and which plays with us in a way I cannot understand, I am an instrument without a will !" 46 She sank upon a chair, covered her face with her hands and wept. I kneeled before her, spoke unintelligible words to her, and willed that she console her- self. She smiled through her tears; I now no longer made use of my will, and after Liddy had quieted herself we parted. That was in the year 1829. Many years have passed since then; and the whole affair is now like a dream to me, but the remem- brance of it became more vivid than ever when I read, a few years ago, the novel by the Countess Dash, "La Belle Aurore:" Without a doubt this skilful French authoress has be- come acquainted with the power of the will. Many do the very same thing, although they are not aware of it, but perhaps look for an explanation of the phenomena in a totally dif- ferent direction. How many an old, bald- headed, almost decrepit Don Juan believes that he owes his conquests to his charming man- ners, when in reality they are due ouly to his practised will! How many an ancient dame 47 of repulsive ugliness deceives herself when it was only her will, strengthened by her burning desire, that cast the net over the one long wished for! As a rule the members of the female sex need some special excitement in or- der to develop the necessary will power. The intoxication of a dance often gives them the necessary excitement. They want to please — a supernatural charm overspreads even ugly, yellowed countenances ; they zvant to captivate — and the partner is influenced by that mighty power, especially as men on such an occasion usually leave their will power at home, and any counteracting force is therefore absent. For this reason so many troths are plighted at dances. I have already mentioned that the average man, however strong he may be as regards others, is weak in regard to himself, and as a result he becomes a Faust and a hopeless prey to the powers of hell. And I was really from the very beginning a Faust. The indulgence of my senses wa^ 48 secondary — the principal thing was knowl- edge. The investigating and perceiving mind can persevere longer; it is not, like the bodily organs, blunted by excess of enjoyment, but on the contrary is strengthened and sharpened by practise and application ; it perseveres there- fore until it is too late, and usually leaves no time for repentance before the day on which the summons of the highest Judge arrives. My parents had died. My patrimony was a large one, but lasted me only a few years. I denied myself nothing, for why should I have looked into the future with apprehension? I knew that with the knowledge that I had gained, with the strength of will that I had acquired by incessant practise, I should never have to want for the necessities of life. Spare me the task, reader, of recounting the victims of my continual experiments, and the sorrow I caused because I disappointed the hopes of others, These are warnings which I set down Jiere ? forced from me by a tortured conscience, 49 My wealth had disappeared, but the world did not know this, and I had unlimited credit. It was only two years afterward, when my in- debtedness amounted to 70,000 pounds, that my pecuniary condition became known. Com- plaints were served, attachments levied, and warrants of arrest were already prepared. Then I started out in my coach and called on all my creditors, one after the other. With firm glance, with indomitable will, I came be- fore each one. Torrents of reproaches awaited me from the lips of those whom I had so cruelly deceived. I did not answer a word; I regarded them steadfastly and willed that they quiet themselves, that they meet me half way, that they discharge me from my obligations; and everything occurred just as I had willed it. I surrendered my property, and my cred- itors made a composition which was very ad- vantageous for me. While the sheriff drew up the record I stepped in among the assemblage dressed in a plain suit of clothes, and with a cane in my hand, to say good-by. 5° " Where are you going ?" they asked me. "To London." "On foot?" they then asked me, pointing to my cane. I replied with a sigh and looked at an old gentleman who had been the heaviest loser by my failure. No glance could inflame more quickly than my trained one. The old gentleman pushed Tiis way through the assemblage, took my hand, led me into the garden, looked about him to make sure that he was unobserved, and handed me a bank note for a thousand pounds. Then my conscience, for the first time in my life, began to prick me. I clenched my teeth to repress the tears that seemed ready to burst forth in spite of myself, kissed the hand of my benefactor, and hurried away as if the ground burned beneath my feet. Two months later I had established myself in London in the most gorgeous manner. No duke need have been ashamed to own my horses; my lackeys, hunters, coachmen, jockeys, and grooms glittered with the gold 5* and silver embroideries of their liveries. The most precious objects of art and wealth, the most refined devices of luxury, filled my palace. I chose for my friends the richest among the younger members of the aristocracy. They were my companions, my gentlemen-in-wait- ing, my bankers — and they would have been my bootblacks if I had willed it. From this it can be seen how much can be done with a will that is constantly trained. The beginning of the art is difficult and needs the greatest care; the further development takes care of itself. The will is a delicate plant which has just burst from the seed; it is easily crushed by surrounding weeds, it rots when there is too much moisture, it is withered by too much sunshine, it sickens and dies in a soil which has not been sufficiently loosened and fertilized. But when the little plant has grown to a tree its own leaves give it shade, it defies the whirlwind with its tough branches, it mocks the rainstorm, it enriches the soil in which it grows by the leaves it sheds. §2 When using one's will for the first time upon others, defeat must be avoided. If we are defeated, if we yield to the will of another whom we cannot rule, the game is up forever. Just as the boy Cyrus learned the art of ruling among the shepherd boys who were beneath him, so every one must practise first upon his inferiors. Then advance step by step; pursue your object with others of strong will power until they are tired out, and you will finally learn the art of ruling with ease and without exertion. Shortly after his return to England, Sir George Catlin, who had spent eight years among the wildest tribes of North American Indians, related how these men tamed cap- tured wild horses by breathing upon them and blowing into their nostrils. This subject was being discussed at the Jockey Club and I main- tained that the taming of all animals was pos- sible without such a farce, and offered, in order to prove my point, to go into the cage of an enormous lion that had just arrived a few days before from Africa, and that was so S3 wild that even the famous Amberg did not dare to go near him. Soon bets were made to the amount of thou- sands, then of hundreds of thousands, of guineas. A day for my debut as lion tamer was fixed upon. On the morning of that day the Duchess of came to me. This charming young woman wept tears upon my neck. I was un- moved. My valet handed me before my departure thirty-two letters in which bets were offered. I stood to win in all much more than 100,000 pounds sterling. When I arrived I found the whole aris- tocracy of London already assembled. I stepped up to the cage and fixed my gaze upon the lion. He closed his eyes, and opened them from time to time, and I saw them glow with a red fire. While I walked around the cage in order to reach the door, the lion, no longer fettered by my gaze, raged about the cage in wild fury and with a deafening roar. I sud- denly opened the door. The monster trembled, 54 crouched in the opposite corner, closed his eyes, but showed me his wide open mouth and roared so loudly that I thought I would become deaf. "Ouiet," I commanded with a loud voice, and struck the monstrous fellow over the nose with a woven wire whip so that he whined and turned his head away. One moment we stood quietly opposite each other; the lion growled weakly. He had evi- dently recognized his master. With the whip I drew a circle about him and the king of the forest walked around it, obeying my will abso- lutely. I would gladly have made other ex- periments, but my friends adjured me to put an end to the game. On that day I had the pleasure of paying all my debts with the money I had won by my numerous bets. By this time, however, life had begun to pall on me. There is nothing more ennuyant than everlasting good fortune. The unlucky man always has his hope of better times left him; the lucky man knows that death is his only deliverer. There is nothing more ridiculous than the comments in the newspapers on the 55 report of a suicide — "that no cause is known, and that therefore the suicide could have been committed only in fit of despondency.' ' Fools ! They do not know that good luck more than anything else makes life a burden. However, I was too proud to commit sui- cide, and I determined therefore to go to the Iman of Muscat and to offer him my services in his campaign against the Kabyles who lived on the west coast of Africa. I do not wish to detain the reader by mat- ters not relating to my subject. I pass over, therefore, my honorable reception at the court of the mighty Iman, my victories over the Kabyles, and also the sad experiences I had. The Iman presented me with an estate on the coast almost 600 geographical square miles in extent, and had a palace built for me in European style. I fell into a deep dolce far niente, slept, smoked, and drank coffee, but was unable to fill the void in my soul. The most terrible pangs of conscience assailed me day and night. Especially did Liddy's image fill my dreams and my waking thoughts. L.ofC. 56 Then I determined to make use of my will once more and to hold a conversation with Liddy from the east coast of Africa. I asked her whether she was still alive, and requested her in case her answer was in the affirmative to strike one blow on the table. The table next to me resounded as if it had been struck by a woman's soft hand. "Are you married ?" I asked, exerting all my will power. No answer. "Then you are still free?" One knock on the table. "Do you still love me?" Three quick knocks on the table. "Then come to me !" Four deliberate knocks on the table. Eight days later I again exerted my will and called "Liddy!" One knock on the table. "Are you already on your way here?" Three quick knocks. After that I conversed every morning and every evening with Liddy. I accompanied her, 57 as it were, on her trip. Half a year later she arrived under escort of a troop of Arabian cav- alry which my friend the Iman had given her as a protection. She is now my wife. I could be happy, if on the one hand I were not already too happy, and on the other I did not have to endure the pangs of conscience, as I fear that many upon whom I have tried the power of my will have become unhappy through me. I have con- fessed everything to my friend the Iman. He is of course unable to understand me, and sug- gests that I become a Mohammedan. Then everything would be all right. But how would that agree with my Chris- tian morality? So nothing remains for me but to bear the pain, and by earnest repentance for the heed- lessness with which I followed my desire for higher knowledge, and for the misuse I so often made of my power, to obtain the forgive- ness of the All-merciful God. WORKS BY CHHRLES BgflDIE FHTTERSOH- Doavinion and Power. *\N IMPORTANT VOLUME OF STUDIES IN SPIRITUAL, SCIENCE. This is a large work, probably the most comprehensive of this author's publications, embracing an epitome of the New Thought teaching on every subject of vital moment in human development. It is indispensable to all who desire accurate knowledge of the New Metaphysical Movement. Following is a list of the subjects dis- cussed, an appropriate " Meditation " being appended to most of the chapters: The Secret of Power. Hope in Character Building. Three Planes of Develop- Love in Character Building. ment. Prayer. The Tree of Knowledge. Breath. The Purpose of Life. Success. The Mistakes of Life. The Equality of the Sexes. Finding One's Self. Marriage. How to Conserve Force. The Rights of Children. Faith in Character Build- Immortality. ing. Dominion and Power. PRICE, $1.00, POST-PAID. The Will to be Well. This work relates chiefly to the healing aspect— philosophy and practise— of Spiritual Science. 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