4oi Psychopathy The Secret Art of Training the Higher Faculties of Man. By PROF. R. D. LEON. PRICE S1.2P 1898. Published by the Author. 1 rin^^ . ... ^ o BookAd-Ak Cop}Tight)J^. COPYRIGHT DEPOSm \n' PSYCHOPATHY, /|/lA> THE SECRET ART OF TRAINING THE HIGHER FACULTIES OF MAN. BY PROF. R. D. LEON PRICE, ONE DOLLAR. PUBLISHED BY THE AUTHOR. GRAND RAPIDS, MICHIGAN. 1898. H. A. TOREN, Book and Job Print? GRAND RAPIDS, MICH. Preface^ In g-ivitig- to the public this little volume, no claims are made reg-arding originality. The germs of it are coeval with time. Prophets, sages, divine seers and psychic healers have practised the principles taught herein. The main object is to set for£h a knowledge that will enable man to produce health, become successful, and be happy in the world of senses. The instructions used for the pioduction of the same are the pow- ers found within man or within man's inner self. Make this little volume your teacher, practice its experiments, go pa- tiently and carefully through the work, and then become your own judge. See with your own eyes and develop your own powers. The work is based upon the fact that life holds in store for every man, woman and child, health, wealth and success in all undertakings. The lessons herein are compiled from the secret lessons imparted personally to the author's pupils. They have been practised and demonstrated all over the world, and if the silver lining of the dark cloud which may overlie your life, be attained, then the desire and aim of the author shall have been accomplished. Most Respectfully, The Author. Copyrighted May 26, 1898, by R. D. Leon. T'A- CHAPTER L BRIEF ORIGIN OF CREATION. Before the world was, or before created life became manifested, there existed two conditions; one on one side, and one on the other, as it were. Thns: . God Devil Theos Chaos Positive Negative All-power Powerless Trnth Error Harmony Discord Life Death (non-life) Peace Confusion Order Disorder And the Soul was manifested between the two, re- ceiving its support from the powerful and acting un- consciously to itself upon the pcnverless. The Soul has various species and each species has its own individuality. The Soul of man when created, is created male and female combined, and created un- conscious but -with power to become conscious. When it becomes conscious, it begins to use one or both of its two faculties, viz.: the inward spiritual perception and the outward perception. These perceptions are not used until the Soul becomes embodied in materiality. When this embodiment becomes more dense than the 4 atmospliere, then it becomes necessary for the Soul to breathe air in order to sustain itself within the body. When the Soul is originally created, it is but a quan- tity with the power of action. Its action upon Confu- sion, or powerless conditions, produces a material cover- ing. The material covering becomes impregnated with the quality or the condition of the Soul. Its material covering has no power of resistance, hence it must re- ceive the impressions of the Soul and manifest the con- dition of the Soul's action. The Soul must use its fac- ulties in order to gain control of them. The Soul is controlled by its education and such education is derived through its perceptions. The perceptions of the Soul cause its education and action. The Soul, not using its perceptions when first created, naturally acts upon powerless conditions, and unconsciously to itself forms a material body which corresponds to the Soul itself in form and outline. This formated body covers the Soul's faculties so that it becomes necessary for the Soul to see through its material covering, and seeing through such covering, naturally all things which it sees have the appearance of materiality. Just as when, looking through a blue glass, everything appears to us to be blue, and had we not the knowledge that every- thing was not blue, we would be forced to consider all things blue in color. Just so with the Soul. Not hav- ing the knowledge that it is covered with materiality, naturally it concludes that the materiality is real and not simply a covering. To sum it all up, the Soul 5 when originally created, is created with the power of action alone. The action that the Soul possesses forms the material covering before the Soul becomes con- scious, and after it has become conscious, it looks through the material covering and sees all things as material, and begins to derive its education from mate- riality alone. But should it see through the inward perception, or with the faculties with which it is cap- able of seeing self, it would realize that what it sees with the outward perception is unreal and only a pro- duct of its own action, and real only to one seeing through the outward perception alone. CHAPTER IL CHARACTERISTICS OF THE PSYCHE OR SOUL. The Soul is the real man and the actor in all cases. It is life, and the cause of all seeing, hearing, tasting, smelling and feeling expressed in its covering or body. It has the same form, outline and organs as its material body, but it is spiritual and not material. It has a quantity and a quality. Its quantity is unchangeable while its- quality is changeable. The quality may be either good or bad. The quantity may be either con- densed or unfolded. The Psyche has two powers of perception, the in- ward and the outward. With the outward, or the five physical senses, it ma}^ see materiality and the action expressed therein. With the inward, it may see the Soul or Life of itself or others, and be capable of over- coming the manifestations or appearances of the out- ward perceptions. The outward perception is the un- derstanding of the senses, and the inward is the eye of understanding. With the eye of understanding, we can see only proven facts. With the understanding of the senses, we can see things which are not always demon- strable. For example: with the understanding of the senses, the earth and sky have the appearance of meet- ing at the horizon, but with the eye of understanding we know that they do not. The object of these lessons is to enable one to de- velop the inward spiritual perception. The material body is matter and all action; sensation and intelli- gence expressed therein depends upon the Psyche or Soul. The Soul is the real man; the material body is no portion of it. It is food, air and water formed into nerves, brain, heart, lungs and other various organs of the body, and these are but atoms, molecules or gases condensed. The Soul is the underlying principle of these, and the life of materiality. What is the form and outline of the Soul? How do quantity and quality differ? W^hat is the inward and what is the outward perception? What is the inner man? What does all action in the material body de- pend upon? It is necessary before proceeding further, that the reader fully understands all that has been said on these subjects. 7 CHAPTER IIL CONDITIONS OF THE SOUL. The Soul exists either as positive or negative, pro- jective or receptive, male or female, harmonious or dis- cordant, visible or invisible, mortal or immortal, and with quality and quantity, and may be seen spiritually or physically. When its attention is directed upon a certain condition opposite the one at issue, the Soul is said to be positive. When its attention is directed upon a condition in view, it is negative. Hence, it may be positive to certain conditions and negative to others, and positive to-day to a certain condition and negative to-morrow. For example: If a man's attention is cen- tered upon a certain business with which your object of business is in no way connected, he is said to be in a positive condition, and for you to approach him when he is in that condition would be fatal to your object. Hence, if you wish to approach anyone, first see that they are in the negative condition. For the method of accomplishing this, see chapter on practice. Likewise, when you are attempting to heal a patient, quiet a quarrel or produce business success, always see that the object or person is first gotten into a negative or receptive condition. Many times the patient or bus- iness, or husband or wife must be treated to become negative before you attempt to bring about the condi- tions desired. When the Soul is projective, it is giving out or send- ing forth something from itself. When it is receptive, it is in a condition where it is receiving from the out- side. In the projective state, the Soul is imparting ideas, when in the receptive state it is receiving ideas. In other words, when in the projective state you are suggesting, and when in the receptive state you are re- ceiving suggestions. For the mode of causing a per- son to be in either of the above conditions, see chapter on practice. The receptive condition is that which is necessary for quick or instantaneous results. When a person is of a commanding nature, it is said to possess the principle of male, but when in an obe- dient state, it is of the female principle. In treating persons, it is quite important that the}^ first be gotten into the condition of the female and afterwards be placed in the condition of the male again. By male and female is not meant form and outline, or sex. Male is simply a synonym for commanding nature, female, for obedient nature. Nor is any reference made to Biblical passages which infer that woman must obey man; the reference is simply to the two conditions of person, 2*. ^., the commanding and obedient qualities. The harmonious condition is the natural condition of the Soul. It is the condition which produces unchange- able or true thoughts. The discordant condition of the soul is that which produces changeable thoughts. Dis- cord is the unnatural condition of the Soul. Thoughts which are the cause of physical manifesta- 9 tions must be either discordant or harmonious. The physical manifestations will partake of either one or the other of these conditions. Hence a discordant physical manifestation is the result of a discordant con- dition of the Soul. A harmonious condition of the physical is produced by a harmonious condition of the Soul. The visible is the product of the invisible. The in- visible is the natural condition of life and may be manifested in the physical ^ yet cannot be seen with the outward perception. The visible is the condition which can be manifested in the physical and also seen with the physical senses. The invisible can be seen by the intellectual, through psychic developments. The invisible is that which has the same form and out- line and which causes the visible. The invisible is the manifester of the visible. The invisible is that which is the actor. The visible is that which expresses the condition of the invisible. The invisible is the un- changeable or immortal. The visible is a condition, and hence is mortal because it is changeable. The in- visible is the thing itself, and is unchangeable, hence immortal. Immortality is eternal life; life which has no beginning and no ending. The Soul is the highest species of created life, but as it had a beginning it is not a portion of immortality itself. It is called immor- tal life because it had a beginning but has no ending. The Soul has a quality and a quantity. The quality is the kind and the quantity is the amount. The lO amount is unchangeable and the quality is changeable. To state the substance of the whole in brief, the object of the psychopathist is to change the discordant condi- tion of the soul to a harmonious co .dition b}/ his recog- nition of harmony as the real or powerful, and discord as the unreal or powerless. The visible is the condi- tion seen, and to be changed by the invisible, or the condition not seen but understood. The invisible is the real and the visible is that which may be real or unreal. It is the action expressed, while the invisible is the actor that operates and manifests the visible. The mortal may be intellectual or physical, and must always be physical, yet not always intellectual. The immortal may be intellectual or spiritual, (spiritual is -that which is like unto spirit, and spirit is God, or truth) but must always be spiritual, which represents the quantity, while the quality is represented by or through the intellectual or physical. Study the preceding, understand it thoroughly before proceeding further. Close the chapter and write an- swers to the following questions: What is the distinc- tion between positive and negative, projective and re- ceptive, male and female, harmonious and discordant, visible and invisible, mortal and immortal, quality and quantity, which are changeable and which are un- changeable, and wTite an explanation of how each of the changeable are changed, explain why the others are unchangeable and the relation that each holds to the other. II CHAPTER IV. THE RELATION OF THE PSYCHIC TO THE PHYSICAL. Whatever we hold before us as a fact, and act upon it, after a time becomes as it were, a portion of our- selves, that is, a portion of our quality. The quality is changed or supported by what is seen through either the inward or the outward faculties of man. The quan- tity is supported or receives its sustenance from origi- nal cause, which is the principle called God. God is no respector of persons and gives to each the self same thing, which is eternal life. This life may be unfolded or developed through the soul's faculties, but such un- folding depends entirely upon the soul's power of rec- ognition. Recognition is gained through either the outward or the inward faculties of man. With these faculties he is capable of seeing either the condition of harmony or discord and of holding each before him as a fact, and making such become a portion of himself or quality. The real self is life, and life is that which has either action, sensation or intelligence, or all combined. That which is true, perfect or unchangeable is held forever within the soul, while that which is changeable may be held for the time being within the soul and then thrown off or discharged, as it were, from the soul. Only that which is true becomes a portion of the im- mortal. That which is not true never becomes an im- mortal part of the soul, because as soon as the soul rec- 12 ognizes the truth, the error is changed in the soul's condition. This condition produces the first product^of the soul, which is an idea. This idea becomes im- pressed on the intellect or brain and passes from the brain to the nerves, from the nerves to an organ of the body, and from such organ through the sympathetic nerve system to other portions of the body. Hence the conditions seen on the body depend upon the condition of the soul. The condition of the soul depends upon what is seen by the soul's faculties, because with these faculties it holds before itself certain exterior condi- tions that if held before it long enough become re- flected back to it and produce the action in the soul. The action in the soul produces the condition of the idea. The condition of the idea produces the condition of the physical. Hence, in order to change the condi- tion of the physical, we must change the condition of the soul, and this in turn will change the whole condi- tion of the physical. Men's lives are educated by the thoughts of others. These thoughts have a condition, and while the thoughts are not transferred to the soul, the conditions of them are, and the conditions of these thoughts is what causes the condition of the action of the soul. Thoughts, exterior condition and physical objects, are changed only by conditions of life. Yet, we have been taught to believe that thoughts, exterior conditions and physical objects changed life. However, correctl}' speaking, it is life that changes them, because life 13 alone is the cause of all action. Now our condition of life is changed, or we are influenced by a thing onl}^ inasmuch as we recognize the supremacy of a thing. The thing itself has no power to change us, but we, having been taught that it does have such power, hold before us the power of the thing, and places, as it were, a fence before us, and we never get over that fence until we learn to recognize that the fence is but a something that we have the power to control, and not that it has the power to control us. As an illustration, we are taught to believe that certain physical organs, certain kinds of food and certain conditions of the atmosphere ma}' control us. This teaching may be recognized by the soul either consciousl}^ or unconsciously to our- selves, and cause a condition in our soul which becomes expressed on our bodies. In order for our bodies to ex- press anything, it must first become a condition of the soul. Yet it is not absolutely necessary that we real- ize when this condition enters the soul. When we find it there, we know it must have entered in some manner, else it would not be there. For instance, when a person becomes afflicted with fever, or other ill- ness, he never knows when he is being taken ill; he simply becomes aware of the condition of illness when it is upon him. It matters not how the condition en- tered his body, he knows it is there. The thing for him to do is to get rid of it. In the following chapters we will attempt to show the reader how to do so, and if the preceding discourse ^4 is thoroughly understood, and the following carefully, patiently and energetically practiced, he will find the great secret of life or the instrument that will produce health, gain business success, and have perfect hap- piness. CHAPTER V. PSYCHIC METHODS. We will see by the preceding chapters, the necessity of holding before us, conditions which are harmonious, and that these conditions may be held either con- sciously or unconsciously to one's self. The object in this chapter will be to teach you how to hold before soul, or life, conditions which will be reflected back to it and cause an action in it that will be of advantage to the one so holding it. We may hold thoughts before ourselves and reflect them to another by using that person's full name and mentally focalizing him or im- itating him, as it were, in the mentality of the operator. The operator is the healer, and the person afflicted or the business to be changed or the family trouble, is the subject. In treating one's self, we always use the subject as the second person and not the first person. Man^^ healers cannot treat themselves successfully, because in treating they do not use themselves as the second per- son, but as the first person. I do not know exactly 15 the reason why it does not have the same effect when we treat self as self as it does whfen we treat it as an- other; I simply and merely know that it does not have the same effect, and a trial is sufficient proof to demon- strate what I say. Always treat yourself, 3'our busi- ness and your family troubles as though they were other than 3^our own. You have already realized that the soul may be acted upon either consciously or unconsciously to yourself, and it matters not whether we are aware of such condi- tions taking place or not. The conditions of the life will certainl}^ produce like conditions of the bod\% the business or the famil3\ We have three modes of pro- ducing the desired conditions. These nia}^ be produced unconsciously to the subject, but their physical effects will be produced conscioush\ The subject ma^- not re- alize the cause of the health, the successful business, or the harmonious famih' relations, but that matters not as long as the demonstration is there. B}- the follow- ing means I have cured man}' thousand diseases, seem- ingly difficult of cure, and averted business failures in scores of cases, and settled famih^ troubles be\'ond num- ber. These rules are so simple that the\' need to be practiced in order to be realized. Please do not pass judgment until you have done so. A man may only know a thing after he has been through it. You may believe this to be nonsense, but 3'ou cannot truthfully say whether or not it is until you have gone over the ground carefully, patiently and energeticalh\ Do so, !ii""«ia i6 and you will be amply repaid for the time expended. Ill practice, be positive; learn to feel everything that you express, and see only the things that you desire. There is a something that will spring from your soul like the odor from perfume. It may be invisible, yet wonderfully powerful. Learn to -direct this force, first consciously, or b}^ the action of the will, and later it will become, through habit, a matter of second na- ture. That is, after a time, it will act without the direction of the will. That which springs from the life differs inasmuch as the condition of the life differs. At times it may be harmonious, and again discordant. For this reason, when you come in contact with certain persons, you may feel pleasant or harmonious in their atmosphere at one time, but when you meet them again you will feel unpleasant or discordant. Every person's life has something which springs forth from it like the rays from the sun, but as those rays have existence only in the sun, so does this somethingness which springs forth from the soul, have its existence only in the soul. As you may focus the rays of the sun, so may you focus the rays from the soul and direct them to a cer- tain point. You may do it for personal benefit, by con- centrating or holding your attention upon the primitive brain called the medulla oblongata, located between the end of the spine and the cerebellum. You will feel its effect upon the entire S3^stein. Try it by looking, men- tally, to the lower part of the back of the head. Sit 17 quietly and practice this for about ten minutes and note the effect upon ^^ourself. If 3^ou are ailing, try these simple experiments. After you have so done, look to the top or crown of the head. Hold your attention there for about five minutes, and then without looking forward again, try and follow the thought down the right arm, then back again to the spine and from the spine to the left hand. Then clasp the left and right hands and sit passively for about five minutes more. Practice this ever}^ day for about a week. The following week, go through the same experiment, but instead of carrying the mental picture to the arm, carry it to the lower limbs and down to the feet. Always work by carrying the thought first to the right limb and then to the left. Then place the toes of your feet together and the heels apart, making a V shape, and sit in that position for five minutes. After you have accomplished this with the hands and feet, in the third week carry the experiments to the inner portions of the body. You will vitalize man}/ of the small nerve centers which cannot be reached with nerve medicines without injuring them. If you practice this, on the fourth week you will be able to carr}^ the vital force to almost any part of the bod}' with but little difficulty. As you do it, you will feel a warmth and perhaps a prickling sensation wher- ever your attention is directed. You will invigorate the blood so that ever}^ nerve, muscle and organ will i8 be fed with true life. They will express health and harmony. These little experiments will enrich the blood, invigorate the nerves, strengthen the muscles, and give health to the various organs of the body which will be given vent to by a clear, healthy and ruddy countenance. The foregoing is for self-treatment. For treating other things, there is a different method which will be explained in the following chapter. But before attempt- ing to treat others, treat yourself, in order that you may be a living example of what you are demonstrat- ing to others. There is no royal road to gaining this power. You must work and gain it by the sweat of your own brow. It is of no use for anyone to go into it unless they practice it and learn it by practical work. It will not come to him otherwise. CHAPTER VL DIFFERENT FORMS OF TREATMENT. All treatments should last at least fifteen minutes. You should begin to treat the patient the minute 3^our attention is directed to him. There are three kinds of treatments; the argumentive, the denial or affirmative, and the absolute. In the argumentive, you argue with the skill of a statesman, and use as the foundation of your argument the laws which you must by this time have thoroughly understood, viz., that all action de- pends upon the life, that the life is not the matter, that 19 the natural condition of life is healthy, successful and harmonious, and that these are attainable by every per- son. For example of the argumentive treatment see examples of work. In the denial treatment, you deny the physical ob- ject any power and affirm all power to life. For exam- ple, see examples of work on denial treatment of busi- ness failures. The absolute treatment is the form to be expressed by focalizing, concentrating or realizing. It is the form used for instantaneous, quick or public work. It should not be attempted until the operator has become thoroughly imbued with this science through the ef- fects of the previous forms of treatment. For example of the absolute form of treatment, see examples of work on treatment of family troubles. While these examples given here are for separate kinds of cases, it does not follow that any one of the different kinds of treatment would not be available for any one of the cases or for all of them. When one form of treatment does not accomplish your desire, use another form, and so on until your aim is accomplished. But in all cases realize their truth before you attempt to impart their effects to another. Doubt nothing. Have confidence, which will bring you into the positive condition. Your every act, word and deed should ex- press your perfect confidence in the ability of the science. You must have no doubt whatever. You must know when you go to work and you will surely 20 succeed. Many times it is necessary to"]treat yourself for confidence before treating your patient. Perhaps there may be an unconscious fear of being able to accom- plish what is expected of you. This fear will prevent your gaining your real object. If you are doing public work, it is a good plan to treat yourself before you be- gin your day's work, not for disease but for confidence, power and success. If 3^ou do this, you will find them coming to you in a greater abundance than you expect. You will work easier, and instead of getting tired of your work, you will learn to love it. If you wish to promote success, do not treat any par- ticular person or persons, but hold success before your own self and this will be reflected back to the soul; what the soul reflects will partake of the nature of suc- cess, and that which may be necessary for you to have success will be attracted to you without any great physical effort, and no power or efforts on the part of others can prevent ^^ou from having success. If you have the least idea that anybody or anything is injuring you in any manner, do not treat them but treat yourself for success. Treat yourself for that fear which you have, of some one injuring you. No one nor anything can injure a person if the garment of suc- cess be wrapped around him. You have the power to do this if you but hold such power before 3^ou mentally as a fact. After a time it will become a portion of you. Those who previously appeared to be your enemies will become 3^our staunchest friends. 21 Do not try and treat them to injure them, or to cause them to become unsuccessful, because if you do so, whatever you hold before them will not only be reflect- ed to them, but will be reflected back to you, and your children in time will have a chance to realize that "the sins of the forefathers follow the children, even to the third and fourth generation." If yon use this power for detrimental purposes you break a law, and will suf- fer the penalty just as surely as you do it. It would be better for you never to have known this power than to use it for anything detrimental to others. CHAPTER VIL PRACTICE. There are three methods of using each form of treat- ment, viz., present, absent, and self-treatment. All are based upon the forms previously described. PracticalU^ the methods used in one are used in the others. How- ever, there is a slight modification in each case. First, learn the full name of the person or object to be treated. Then form a mental picture of the object to be treated, in the condition into which it is desired to bring it. Learn to see things, not as the^^ reall\^ appear to the physical senses, but as we desire them to appear. In treating self, you sit quietly before a blank space such as a door or plain curtain. Form a picture on it of 3/ourself, in the condition that you desire yourself to be 22 and hold that picture as long as possible. When there are other pictures that form in your mind while hold- ing the one desired, you may depend upon the fact that there is a confusion existing in your own life and you should then begin to quiet the life by arguing with the skill of a lawyer, the power that the soul has to quiet itself. In so arguing, do not say "I" or depend in any way upon the ph^^sical condition. Say ^' you" and look at yourself as another person. Use your full name and talk as though you were talking to another person. In fact, make the picture that you have imag- ined before you, to be the person you are talking to. Learn to talk and see the picture on the door as a real person. Then use your hands and your eyes and every gesture possible to impress the picture before you. By the laws of reflection every thought you ut- ter and picture you hold, will be reflected back to you and cause a condition in your soul which will cause a condition of your physical, and the condition of your soul and physical body will attract to you a like condi- tion, for like attracts like. If 3'OU have family trouble, form a mental picture of harmonious family conditions and argue to this picture the necessity, the advantage and the power of such condition and you will shortly find that the jealous}^, lost confidence and tumult will be changed to a condi- tion of perfect harmony. Do not treat any one person in the family but argue to ^^ourself the necessity of such conditions, and unconsciousl}^ to yourself you wil 23 attain them. As soon as you have formed the correct picture and held it long enough, the confusion will be destroyed, just as all discord is destroyed by the knowl- edge of harmony. Look within for everything. Do not look to anyone else but depend upon self. Get it right, and through the laws of instinct all things will be led to it. If your child is stubborn, disobedient or erratic, form a mental picture of the child as submissive, obedient and perfect, hold it before you and soon your child will become just as you desire it. Make your every act, word and thought express your confidence in them be- ing as you desire them. To the man who is constantly making failures in life and business, let me advise him to change his condition by first changing self. Learn to hold a mental picture before you, of success and happiness. Do not argue for success in any particular branch of business or to attain anything from any particular person, but see yourself attaining your object and unconsciously you will receive it, where, if 3^ou would hold it on any particular persoif, your very anxiety might become a barrier to you in success. Have no fear of accomplish- ing 3'Our aim. Depend entirely upon your own person- ality, and if it is not sufficient and you require any other aid, necessity will make its own invention. You will surely attain your end providing you hold it before you strong enough and have the potency to impress it. Never divide your attention. Focus it all on one point. 24 After 3^011 have practised this for a week or ten days you will be surprised at the marvelous powers of the mental pictures. If you find it very hard to hold a certain condition before you, or to argue for it, you may depend upon the fact that your trouble lies within you and that it is your mental condition which must be changed, before you can change the material. Perhaps your lack of money, your bad location, your insuffi- cient amount of stock, or something of a like nature will cause your physical senses to rebel against the mental picture which you are trying to form. Never mind those. Destroy all fear of those injuring you by continually arguing and mentally seeing the power that life has over them. They are inert and have no power to place themselves in motion or to stop themselves when in motion. It is the condition of life alone that can cause them to produce anything for you. Get the life in a successful condition and it in turn will get the material in such a condition as you desire. Life is the only thing which makes your business, whether it be good or bad. If it were not for your life, the business would not be conducted at all. Simply change the con- dition of the controlling spirit of the business and the condition of the business will change with it. Unless you have studied the preceding lessons until you thor- oughly understand them, this may appear absurd to you, but if you do thoroughly understand the relations of life and matter, the reasons for this will appear very simple and clear to you. 25 In treating others, use the same qiethods as you do in treating 3^ourseif. In giving a present treatment, it is a good plan to sit behind the patient, back to back, and continue your mode for fifteen minutes. However, if the person is lying in bed, place your chair at the foot of the bed with your back to the bed. Have no one in the room and form a mental picture of the person ill, in a condition of health and note the result. Continue to argue, feel and see the patient in the condition desired. In giving absent treatments, use the same amount of time, argument and picti^ring as you would if they were present. Space will not hinder your success, and they will get the result just as readily at ten thousand miles distance as they would if you were touching them. Fo- cus your mind on their full name, argue it with the skill of a lawyer and destroy all fear which may exist in your life regarding your success. Practice alone to prove the efficiency of this. Every time you make a failure, depend upon the fact that the trouble is with yourself and not with anj^'thing else. Hence, remedy your own condition by the principles laid down in Chap- ter VI. Never allow anyone else in the room while treating, until you have become so thoroughly imbued with the science that the presence of another will not interfere with your ability to focalize lyour thoughts. Psychopathy is a natural art and I have simply associ- ated the ideas of great men. It must be carefully gone over, thoroughly understood and patiently practiced be- o: e its greatest powder is obtained. If you do not prac 26 tise the rules laid down, you alone will be the loser. However, if you do as has been held before you, you will attain the great secret which is a thing next to life itself. Much more explanation might be given, but space prevents. Should you desire further informa- tion, address with stamp and one dollar, and explana- tion will be given. APPENDIX. EXAMPLES OF WORK. Tom and Nellie Brown have a child three years of age, who has a very weak stomach. The child cannot eat rich food. The father comes to you for treatment of the child. He states that his father had a very w^eak stomach, the mother of the child has a weak stomach also and he believes that it is inherited. You begin thus : Form a mental picture of the child itself, get the full name of the mother and the name of the father's father. You form a mental picture of the child's stomach. See that stomach retaining any kind of food. Argue thus, while holding the picture of the child's stomach : " The food is matter, likewise the stomach. Matter is inert and cannot effect the life. The life of the child is impressed by the conditions of the mother's life. The mother's stomach is matter. The grand-father's stomach is matter. Matter has no powder to impress matter! Life alone can do that! The impression made by the life of the mother or grand- 27 father should have no power to impress the life of the child. The child's life receives its' support from that which is good. A stomach trouble is not good. It is erroneous and therefore discordant. Discord means not accord. The natural condition is accord." Now form a picture of the mother, grand-father and father of the child and argue to them thus : " The con- fusion in the life of the child is the cause of the condi- tion of its stomach. Your child's life is educated or has been educated by your lives, unconsciousl}^ to yourself. Now the life is good, the food is good, and how can it cause anything to be bad?- It is not the food nor the stomach that causes dyspepsia ! It is the idea of the food injuring the child that does it ! x'lcid is said to contract the muscles of the mouth or cause it to water, as it were. Let us see if it is the acid or the idea of the acid, which causes the physical condition. Hold a lemon before you and squeeze it three or four times and notice if it does not have the same physical effect as it does if you had tasted the acid. It is the idea and not the acid which causes the contraction of the mouth and it is the idea of rich food being injuri- ous and not the rich food itself. The rich food is good but a thing is not what it really is but is w^hat we think it is. You know that food will hurt your child's stomach. Your knowledge is held before the child, re- flected back to it and this causes a confused condition in the life. This confused condition of the life pro- duces an idea which is also confused, and this is im- 28 pressed upon the brain and from the brain to'the stom- ach of the child, and the stomach of the child responds to the condition held unconsciously to the child in its life. You may say, ' I never thought my child had a weak stomach,' yet you knew that you had a weak stom- ach, and while the child depended upon you for its sup- port, such knowledge was reflected to the child ; hence we find the weak stomach. I admit the fact that the stomach of the child is weak and will remain so until the condition is removed from the life of it. Remem- ber, the stomach depends upon the life for its action ! If there is no life, no amount of food will effect the ac- tion of the stomach! Change the life by destroying the fear of food or stomach having control of the child's life. Remember, the child's life controls the stomach, and if it controls it harmoniously the stomach will con- trol the food in like manner. Now your child's life or soul has the same form and outline as the material, only they are spiritual and food cannot hurt them. Life is the cause of all action ! Now I see your child's life and stomach perfectly strong and harmonious. I remove your fear of food hurting your child, and this will be reflected to the child and the child will act with the power that God gave it, which is the power to have dominion over all things. You have no fear. Your child has no fear. The soul's stomach is strong and the physical must become like it. Stomach, food or any other material thing has no power to resist the ac- tion of life. Life is good and perfect, and is real, or 29 powerful. Weak stomach is bad and imperfect, and only exists as a nothingness. That is, something without power, but with an appearance of power. Your child can eat rich food. Now be quiet and have no more fear." In the denial form of treatment, you do not argue, but simply deny that such conditions exist. For exam- ple, suppose a business man is conducting a retail store. He has bought large quantities of goods, has a large force of clerks and all the other expenses necessary to operating a large retail store, and the price of the goods he has is falling, so that he has to sell them at cost or less in order to dispose of them. He is losing money, heavy bills and notes are coming due and he cannot meet them. So he is about to fail. You receive a let- ter with the above statements in it. You begin to ope- rate thus : You take the letter in your hand, form a mental picture of him, use his full name and say, " So and So, 3^our life is the controller of your business, but through your outward perceptions you are forced to be- lieve that clerks, goods and notes can effect you ! They cannot, they are material ! IMaterialit}^ has no power, hence they do not have a power which can control you. You control them ! You are life, and life is power ! There is no failure in life ! Your life receives its sup- port from an all-powerful, all-wise and ever-present sub- stance. Remove 3^our fear. This will quiet your life. Unconsciously to yourself the road to success will be open to you. You cannot fail ! You must succeed ! Goods, clerks or collaterals cannot influence 3^ou, but 30 you can influence them. Other men succeed and you must succeed. And you will succeed if you stop your worry. Be quiet and allow nature to work. Your very anxiety is a barrier to your success. Do not think about 3^our store, or your business. Business will take care of itself, if you will only remove the fear of it not being able to do so. What do you care if you are losing money ? Other men are doing so. You are not losing your life, and as long as you hold your life and hold it harmoniously, your life will hold the business in a like condition to your life. It will be forced to rise instead of fall. Now, So and So, just be quiet. Peace, be still; be still, and time will bring all things right. If you continue to worry, it will not help 3^ou to succeed, and it will be liable to cause other ailments. And then per- haps it will be impossible for you to conduct your busi- ness at all. Now, So and So, you leave it all to me and you will be all right. Now, Success, Harmony and Peace be with you. Soul, open and flow. Do not be anxious, just be quiet. You initst be quiet. Life holds in store for every man. Success, and you shall have your share of it. Never fear. ' Perfect love (of suc- cess) casteth out all fear.' This removes the confusion existing in the life and quiets it, and nature will do the rest for you. Now, So and So, trust to Love, Truth and Life." After 3^ou have affirmed the above with the skill of a lawyer, then mentally picture the man quiet, his busi- ness booming, and his life a success. The whole opera- 31 tion should require about fifteen minutes daily. It should be continued for a week. In the absolute form of treatment we only focalize the thing as we desire it. We do not argue, deny or affirm anything. After having formed a mental picture of the condition required, we continually hold to that. As an example, John Small is married to Nellie Brown. Nellie is continually finding fault with John. She is jealous of Maggie Snow. John Small desires to quiet Nellie and remove the jealousy. He comes to you as a healer and you begin thus : As soon as he begins to ex- press the existing condition you begin to form a mental picture of a condition directly opposite the one sur- rounding him. You require his first name, ask him to take a chair behind you, back to back, and form a men- tal picture of John Small, living in happiness. You form another picture of Nellie. You hold the two be- fore 3^ou continually until you have seen, mentally, John and Nellie living in happiness, realizing continu- ally the powerless quality of jealousy. Feel within yourself that jealousy is a mental condition of Nellie and that such cannot have any power whatever over John who is living in harmony. See John and Nellie perfectly happy together. See Nellie without jealousy or discord. See her with her life blending with John's life, in a state of perfect accord and harmony. Hold this picture continually before you until you thoroughly realize its truth yourself. Do this fifteen minutes every day for a week. Mentally see and realize the de- 32 sired conditions while mentally holding the names of the people, and yon will be surprised at the result. It is absolutely necessary that you yourself should realize nothing but that harmony, every moment that you hold them before you. Do not argue, affirm or deny ; only see and feel what you wnsh to be expressed. Do not give any thought to Maggie Snow any more than you would to six as the correct multiple of two times two. One is an error as much as the other is. You realize the error of Maggie Snow with your' inward perception, just as you recognize the error of two times two being six. With your outward perception, that is, seeing with the physical senses and not with the eye of under- standing, you might be led to suppose that two times two are six, if some one should place the figures before you in that manner. Yet with the eye of understand- ing you realize the truth of the matter, and that the six is an error. Just so with Maggie Snow. She is an error and you pay no attention to her. NoTK: — People with large perceptives and good organs of indi- viduality will readily come to the absolute form of treatment. They can generally be identified by prominence over the eyes and nose, which forms a sloping forehead. The denial treatment will best be accepted by great reasoners, people with high and broad foreheads, while the argumentive must be UvSed in nearly all cases where the organs of self-esteem, firmness and combat- iveness are very prominent. You can distinguish the organ of combativeness by fullness just above the center and about an inch from the ear ; those of self-esteem and firmness by a full de- velopment on the top of the back part of the head. V 1UU14>2Jie9 ^rj^HIS WORK is complete in itself. Another work will fol- low it soon, entitled " Lessons ix Psychopathy;" but, tliough the subject is the same, the work will be entirely sepa- rate in character, and either book will not be necessary to under- stand the other. m 2 a s Tfie Seven Naturaf Parb of Han and Woman, POSITIVE 3AIXV93M VISIBLE aiaiSIAMI PROJECTIVE aAIXclH^aH QUANTITY Axnvn^ HARMONIOUS XNVdaoDSia --Tfie Hustic Secret- SI g iBR