FAITH POWER - YOUR INSPIRATIONAL FORCES: Aligning with the Universe for Law of Attraction - William Walker Atkinson (1922) - THE SECRET LAW OF ATTRACTION: Manifest Your Best Life

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Speaker 1 (00:00):
Faith Power, Your Inspirational Forces by William Walker Atkinson, nineteen
twenty two, The Power of Faith. In this book, you
are asked to consider the facts concerning the presence and
manifestation of a most potent form of personal power, and
therefore of that universal principle of power of which all

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personal power is the direct or indirect expression and manifestation.
This form of personal power is one of the five
great elements or factors involved in the expression and manifestation
of personal power in general, the other's being, respectively, ideative power,
desire power, will power, and compensative power. This particular element

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or factor of personal power is equal in importance, efficacy,
and power to either of the elements or factors which
we have just mentioned. It is their peer and equal
in every respect. Its name is faith power. You may
experience a sense of surprise mingled with incredulity when you
hear faith power mentioned as an equal of ideative power,

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desire power, will power, and compensative power. Particularly of will power.
You may indeed approach the consideration of this particular phase
of personal power with mental reservations and with lurking doubt
concerning the value and importance the power and efficacy of
faith power in this special connection. This because to you,

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the idea of faith has heretofore represented certain things and
involved certain meanings which were not associated in your mind
with the activities of the practical world of men and action.
To you, faith has doubtless been a term properly applied
in sermons and theological books, but which has but little
or no practical place or meaning is the world of

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action and deeds, in the world in which most of
us live most of our time and perform most of
our actions. But we hasten to assure you that the
faith power which forms the subject matter of this book
is not at all the kind of faith power which
you have in mind and of which you are uncertain
so far as is concerned its efficacy and power in practical,

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everyday life. We assure you that the faith power of
this book is something having a most intimate and important
relation to personal power along practical lines, and is something which,
in the current phrase, you need in your business. Moreover,
we are certain that you will admit the truth of
this contention by the time you finish the study of
this book, or even when much earlier in the study

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you discover just what we mean by faith and faith power.
The term faith and the concept embodied in the term,
has undergone a process of evolution in which several distinct
stages are in evidence, and has finally been subjected to
a division into several distinct concepts, each of which has
its own particular meaning, import and significance. Originally, it seems

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to have been employed solely for the purpose of indicating
fidelity to promise or duty, faithfulness, fealty, honesty, integrity, truth, constancy. Thus,
one was said to act in good faith, to be
faithful to his trust, to be faithful and true, in short,
to manifest the quality of faith in the direction of honesty,

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of purpose, steadfastness, constancy, and loyalty toward that of those
to whom one was bound by duty, promise, or honor.
In time, the term took on the additional meaning of
firm belief and confidence, particularly in regard to moral or
religious precepts or doctrines. Faith in this usage became the

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term indicating a lively in firm belief in an assurance
of the truth of presented facts, doctrines, dogmas, and propositions,
particularly in absence of immediate and personal knowledge of their truth.
In this sense, the term indicated a certain surrendering of
the rational demand for immediate and certain intellectual conviction in
favour of the claims of real or assumed authority. Thus,

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the faithful believer expressed and manifested a faith concerning certain
dogmas an authoritative teaching of which he had and could
have no immediate knowledge, and which in many cases seemed
to be beyond his understanding and even contrary to his
actual experience. Thus faith became the expression of a belief
based upon confidence in and reliance upon authority, rather than

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upon logical reasoning or actual knowledge. Later, from the combination
of the two older concepts, there arose a new concept,
a new meaning involved in the old term faith. Faith
in this new meaning consisted of one confidence, two earnest
belief or conviction of truth, and three hope or expectation

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of the realization of the object of faith. In this meaning,
faith may be defined as earnest belief in the power
of certain causes to produce certain effects, an abiding confidence
that such effects will be so caused, and a confident
expectation of the happening of such caused effects. Here you
will see there is a singing of the original concepts

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of faith and hope, respectively. Hope alone indicates a desire
for some good, accompanied by at least some expectation, confidence,
or trust that it is obtainable or will be obtained.
But faith in a later meaning took over this concept
of hope and added to it the firm and earnest belief, trust, confidence,

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and expectation of the fulfillment of the hope. Moreover, it
indicated that not only the good which was the object
of hope, may be confidently expected, but that likewise bad
thing may be the subject of the confident expectation. In
this way, the bad thing feared as well as the
good thing desired, might become the object of the confident

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expectation and belief, the object of faith. In fact, analyzing
this last conception and meaning of faith, seeking to eliminate
the non essential factors and elements and to preserve all
the essential ones, we find that at the last we
have left merely the concept of confident expectation and expectant belief.
Think over the above mentioned concept for a few moments,

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and you will see that faith in this usage is
identical with confident expectation. The term confident means having full confidence,
belief and expectation, sure certain positive. The term expectation means
state of expecting or looking forward to something that is

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believed about to happen or occur, or to come about
the act, or state of awaiting confidently some approaching event.
Here you see there is the idea of one, a
firm belief, accompanied by two the firm conviction of the realization.
It is a combination of faith and hope raised to
their highest degree of certainty. In the several books of

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this series, the general subject matter of which is the recognition, realization,
and manifestation of personal power, frequent reference is made to
the master formula of attainment, which can exists of the
following elements. One definite ideals, or the mental attitude of
knowing exactly what you want, of creating and maintaining strong, clear,

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definite ideas, ideals, and purposes. Two insistent desire or the
mental attitude of wanting it hard enough, the strong authoritative
element of desire manifesting itself. Three confident expectation, or the
mental attitude of undoubting faith, unfailing hope in the success
of your efforts and the realization of your ideals and

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desires for persistent determination, or the mental attitude of indomitable will,
persisting in its determination that you shall succeed in the
attainment and realization of your ideals and desires. And five balance, compensation,
or the mental attitude of willingness to pay the price
of attainment. In other volumes of this series, we have

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considered in detail the respective elements of ideative power, desire power,
will power, compensative power. In the present volume, we shall
direct your attention to that additional element of personal power,
the power of confident expectation, which is properly termed faith power.
Though perhaps not so familiar to the general reader as

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are the other four elements mentioned, this element of faith
plays a part equal to that of any of them
mighty as their power. Undoubtedly is he who leaves out
of the calculation this element of faith is discarding or
neglecting to use one of the five great instruments of
personal power, each of which is equal in importance to
the other. Such a one is robbing himself of one

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fifth of his available power, and that missing part may
bring to him defeat in place of victory. We shall
not attempt to decide or to explain just why faith
or confident expectation should play such an important part in
the activities of personal power. Such an attempt would take
us to the very heart or center of power, the
universal principle of power itself, and even there it might

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be difficult to find that which we seek. Enough for
the present purpose is for us to state that extended
and careful investigation establishes the truth of this contention concerning
faith power, and to point out to you the evidences
of its presence and strength. That just why phase of
the subject is quite difficult, but that just how phase

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is easily stated and explained. Faith power meets the test
of pragmatism. It works and produces results when properly applied.
By reason of your familiarity with the idea, you will
readily admit that the man in whom has been kindled
the fierce flame of desire will brush aside obstacles and
surmount obstructions in his path. And if you have learned

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that inside facts, you will also realize how such a
man will attract to himself that which fits in with
his insistent desire. In the same way, you will readily
admit that the man of the persistent will cut and
bore through the obstructing rock of circumstances and reach his goal.
Circumstances themselves seeming to fall in with the purpose of
such a will. But when it comes to ascribing similar

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virtues and power to faith, to admitting that faith power
is equal in force and efficacy to either desire power
or will power, your unfamiliarity with this phase of the
subject may cause you to withhold your judgment and assent. Yet,
as you will presently discover, faith power is as strong, efficacious,
and powerful as is desire power, or as is will power.

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We insist upon this fact not for any academic reasons,
but simply and solely because we wish you to realize
this important truth to the end that you may set
it to work for you in your own manifestations of
personal power. We have referred above to the several elements
of the master formula of attainment. Let us now examine
and further detail these elements, leaving the third element, that

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of confident expectation. For the last one definite ideals. One
must know as certainly, as positively as dearly, and as
definitely as powers, exactly what he wants. The man who
lacks this clearness of direction cannot be expected to walk
straight toward the object of his desires. Many men otherwise

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well equipped mentally fail to obtain or to attain success,
simply because they do not know exactly what they want.
Lacking a specific and definite goal, they wander along bypaths
and side roads, traveling often in a circle. The definite
aim is necessary if the straight road to attainment is
to be traveled. The better one knows exactly what he wants,

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the more clearly he is able to visualize and picture
it in his mind, the straighter and more direct will
be his path to it, and the less will be
his danger of becoming confused and bewildered, and of becoming
side tracked. This proposition is axiomatic, self evident two insistent desire.
One must insistently desire that which he wants, must want

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it hard enough in order that his full power of
application and endeavor may be awakened or roused and called
into action. The men who, as the Americans say, get there,
or as the French say, who arrive, are not those
of faint wishes or wants, of feeble desires and cravings,
but rather those who are filled with the ardent urge

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of desire and longing, with the fierce lust of wanting
that which they want when they want it. The world
is filled with pink tea wishers, and their names comprise
a large portion of the list of the failures. The
small list of the really successful individuals is filled with
the names of those who wanted it hard enough. In
order to attain a thing, you must want it the

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worst way, as the saying goes, you must want it
so hard that it hurts. Otherwise your energies and powers
of will are not called forth. This also is axiomatic,
self evident. For persistent determination, one must persistently will, determine, resolve,

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and firmly apply one's full powers of will to the
attainment of that which one knows that he wants, and
which he wants hard enough to cause him to pay
the price of attainment. This final stage of mental power
must be present and applied, else the whole enterprise fails.
This element, perhaps is the one most strongly emphasized in

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the popular opinion and thought on the subject, So strongly,
in fact, that the other elements are often under emphasized.
The need of that this strong will is universally recognized,
and the handicap of the weak will is universally admitted.
One must will to will if he would attain success.
This also is axiomatic self evident. Five. Balanced compensation. One

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must obey the law of compensation, the rule of balance
manifest in all nature. He must be prepared to pay
the price of attainment in the form of a diligent work,
be the service to others, and see relinquishment of desires, aims,
and performances opposed to the subject or object of his
definite ideals, insistent desires, and persistent determination. This also is

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axiomatic self evident. Now let us return to the consideration
of the third element, i e. That of confident expectation. Six.
Confident expectation, one must confidently expect to realize that which
he knows definitely that he wants, which he earnestly and
insistently desires, which he persistently and determinately wills to attain,

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and for which he is willing to pay the price.
In the measure that he does this, he also opens
the draft of his mental furnace, in which burns the
flame of desire, and as a consequence, he generates a
greater supply of the steam of will. Doubt is the
shutting off of the drafts of the furnace, which results
in the deadening of the fire of desire and the

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decreasing of the supply of availables. Esteem of will. Faith
is the stimulation of desire and will, Doubt their deadener,
and unfaith the destroyer of both. Let us, however, drop
all figures of speech and proceed to consider concrete examples
in your own experience. You have known the power and

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energy of the desire and will which have come to
you by the introduction of the element of faith into
the mental equation. When you have become tired and wearied,
so much so that your desires have burned low and
your volition has become less intense, you have discovered something
which re aroused your faith in the outcome, your hope,
in the attainment, your confident expectation in short and low,

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your desires once more asserted their power, and your will
again sprang back to the task. On the other hand,
when you have been going along nicely and have seen
to be succeeding a series of depressing circumstances, the appearance
of unfavorable conditions have caused faith to droop in doubt, distrust,
and even unfaith to manifest itself. When this has occurred,

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you have found that you lost heart. And to lose
heart means that your desire loses its insistent urge and
your will loses its persistent application in determination. Again, you
have been pursuing some plan, have been building upon some
idea in which you had faith, have been selling goods
in which you believed, and have been doing well in
that direction. Then, alas doubt and distrust have crept in,

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you lost your faith in the idea. You lost confidence
in the goods handled by you, And as a consequence,
the bottom dropped out of the thing, and you found
your desire weakening and your will losing its power of
application and its determination. Most of us do our best
when we believe in the thing which we are doing,
and but few of us can do creditable work if

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we don't believe in it. Thus, faith is found to
exert a tremendous influence over desire and will in either direction.
Faith can truly say they reckon ill, who leave me out.
We feel that we are justified in asking you to
regard as axiomatic self evident these statements concerning faith or

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confident expectation, just as truly as you so regard the
similar statements made concerning thought, desire, and will respectively. We
feel that we are warranted in asking you to admit
to an equal place of importance with thought, desire, and
will this element or factor of personal power known as
faith or confident expectation, even though you have not previously

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recognized its importance and power. Moreover, we feel that we
need not apologize to you when we ask you to
analyze your own mental and emotional make up for the
purpose of discovering whether you have not heretofore omitted this
important element from your characteristic mental attitude, or at least
whether you will not do well to take it into
greater account in the future. Before proceeding to the elaboration

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of this idea of faith or confident expectation, however, we
wish to call your attention to a fact of even
as great importance as as those just presented to you.
We allude now to the positive effect of faith or
confident expectation wrongly applied. You have seen and undoubtedly now
realize that doubt, distrust, and unfaith exert a strong negative

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influence in the direction of deadening the fire of desire
and restricting the steam of will. But you have probably
failed to realize that this doubt, distrust, and unfaith may
become transmuted into an active faith and confident expectation in
the wrong direction, and may thus become an active power
working to produce failure, non success, and defeat. Faith may

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and does cause mine own to come to me, but
reversed in its direction, it may and does often cause
the condition of that which I have feared hath come
upon me. Analyzing faith as you have done, and finding
that its essence is confident expectation viz. The belief and
expectation of the happening or coming about of things, you

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will readily perceive that if that confident expectation is directed
to something bad rather than good, something feared instead of desired,
it may work with equal effect, though in the wrong direction.
Confident expectation of evil the fear of dreaded results is
as truly faith as is the confident expectation and hope
of good and desired things. Though very few persons even

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begin to realize this fact, this very important fact of
life and action. This realization brings to mind many corroborative facts,
facts serving to support it, which go far toward explaining
many things in your personal experiences which have heretofore perplexed
you greatly, and which have been laid aside by you
as beyond explanation. Leaving aside for later consideration in this

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book the psychological or even spiritual causes which operate to
produce the above state of affairs, We wish here to
call your attention to certain general facts concerned with the
operation of this law and mental action. You are more
or less aware of the law of attraction in the
mental world, by means means of the operation of which ideas, things, men, conditions,

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and environment are correlated to your habitual thoughts in general
mental attitude, and by means of which such things are
attracted to and drawn toward you, or you toward them.
This is no longer deemed to be moonshine an idle fancy.
Too many practical men have discovered its truth and applied
its principles successfully to allow of this old accusation. Despite

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the sometimes fanciful theories employed to interpret and explain this
class of facts, the facts themselves are most real and
far from fanciful. Well, then we wish to remind you here,
or perhaps to inform you for the first time, that
this is a rule that works two ways in either direction.
Faith i e. Confident expectation, if directed toward evil and

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feared things, operates with as much force as if directed
toward good and desired things. It serves to fill the
mind with visualized pictures of the undesirable things in place
of the desired. It arouses the negative aspect of desire,
which is aversion and which has a force of its own,
sometimes operating in the wrong direction. It arouses the negative

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aspect of hope, which is fear, which has a strong
attracting power in the wrong direction. In short, it reverses
the entire mental and spiritual machinery of the individual and
causes his forces to travel in the wrong direction in
the same way and with the same power with which
they travel in the right direction. When energized by faith
and confident expectation of the right kind. Negative faith i e. Doubt, distrust,

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and unfaith sometimes transmutes itself into positive faith. But faith
in the wrong set of things in the wrong direction.
So you see, it is of the utmost importance to
you that you should learn the laws of faith power
and to acquire the art of running its machinery properly
in the right direction, and to avoid the reversed process

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above indicated. There is much more to this subject of
faith power than you have imagined. Faith Power your inspirational forces.
By William Walker Atkinson, nineteen twenty two. The Psychology of
faith the general conception of faith. The idea of faith
held by most persons is that it is an emotional

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state independent of, if not indeed actually contrary to reason.
This idea arises by reason of the tendency to view
faith only from one particular angle. If faith were subjected
to an all around view, the observer changing his position
and shifting his viewpoint in his observation, it would be
seen that while faith often seems to transcend reason and

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to be independent of its reports, yet it is not
contrary to or opposed to, reason, and in fact depends
largely upon reason for its direction and application. Faith, in
its essence and fundamental substance, may be said to be
beyond reason, to transcend reason. Yet without the employment of
reason and experience, faith degenerates into mere blind credulity. While

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not dependent upon reason for its basic foundation, and while
not having reason as its found in spring, yet faith
must needs employ reason as its useful instrument of manifestation
and expression, and must use the signposts of reason as
guides pointing out the road over which it travels. It
is equally true that reason must be based upon faith,

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for of itself it has no ultimate foundation. Reason and
faith are not antagonistic when they are rightly understood. Rather
are they brothers in arms, each helpful and useful to
the other. The ideal is the well balanced coordination and
correlation of reason and faith. Intellect, of which reason is
a manifestation and form of expression, is an instrument evolved

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by life or spirit. Call it what you will for
special purposes. In its own field, it is supreme, but
its own field is a limited one. Though this fact
is not generally recognized, there are other fields of mentation
in the vast domain of life or spirit. When intellect
is pushed beyond its limits, it becomes dazed and confused

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and seems to lose its normal powers. As Bergsen has
strikingly pointed out to us, there are things which reason
of itself can never know, yet which when discovered by
intuition require the use of reason to manifest efficiently. Likewise,
though intuition knows these things by reason of its essential nature,
very often the knowledge is not raised into consciousness until

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reason demands to be furnished with it. When reason recognizes
this fact and is willing to call upon intuition for
these reports and to apply them when thus revealed, then
and then only does reason rise to its greatest heights
of attainment. So in the same way, only when intuition
recognizes reason as its most effective instrument of manifestation does

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intuition proceed properly and efficiently along the road of practical accomplishment.
The intellectual pride, which seeks to banish intuition from the
field of thought, and which strives to make reason the
sole occupant of that realm, is as one sided and
as illogical as is that anti intellectual tendency which would
exalt intuition in faith to the position of absolute rulers

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of the domain of thought, denying to reason any right
of entrance to it. These are twin errors, each one
insisting upon gazing at but one particular side of the shield,
while refusing to walk around it, so as to perceive
its reverse side. The truth of the matter, as indicated
in the above statements is not generally recognized. There are many,

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of course, who see that faith is more or less inefficient,
un less reason is called in to aid and direct
its expression and manifestation. The examples of the effect of
blind credulity and unreasoning faith are numerous and are readily
recalled as illustrations of the need for reason in the
manifestation of faith. The intellectualists seem to have the matter

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all their own way at first sight, but a little
closer examination will reveal the other side of the question,
the twin truth. For when we demand to be shown
the roots, bases and foundations of reason, we are reluctantly
pointed to what faith. All deductive reasoning is based upon
a premiss or proposition. The major premiss is the sacred

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truth upon which the deduction is made. There is always
the tacit assumption that the truth of the major premiss
is axiomatic i e. Self evident and not requiring proof,
argument or demonstration. If this be admitted, the subsequent reasoning
is mechanical and almost mathematical in its certainty. But when

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one claims that the person asserting the premiss or proposition
is begging the question, i e. Assuming without warrant the
truth of the premiss or tacitly implying that it is
accepted or not disputed. When the objecting one states, I
dispute your major premiss then the trouble begins. The burden
of proof in law rests upon the person advancing the

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premiss or proposition, and he then may be called upon
to prove the truth of his premiss or proposition. When
such person attempts to furnish such proof and to support
it by logical argument, he simply shifts his position a
step or two backward. When that step is reached, he
halts and recommences his argument, how by advancing another premiss

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or proposition, usually another major premiss which he assumes to
be axiomatic or self evident. If this be objected to,
he must again retreat and erect another line of entrenchments,
and so on and so on. If his opponent be
sufficiently persistent and determined, this retreat is continued indefinitely unless

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the first man, disgustedly discontinues the argument and refuses to play, this,
of course, being his right and in no way being
a confession of defeat, or in any way a victory
for the skeptical opponent, the discussion simply is off. In
such case, all this brings us to the point where
we perceive that sooner or later we reach a stage

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in reasoning in which there is something taken for granted,
something assumed for the purposes of the argument, something which
has not as yet been proved, but which is to
be employed as the basis of the proof of something else.
In short, something which is based on faith expressed or implied.
That basis of faith, however, need not be blind faith

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or unreasoning credulity. It should, indeed not be. So. It
may be, and usually is, something which seems reasonable and
not inconsistent with reason, But nevertheless it is accepted by
an act of faith, as logic defines that term, For
it is not positively known, nor has it been proved logically.

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There is no escape from this conclusion. Disagreeable as it
may be to the extreme intellectualists, the better the logician,
the more freely will he confess to this fact of logic.
It is usually only the amateur who seek to dispute it.
Leaving the field of formal logic, and entering that of
the practical logic of every day thought and life, we
find the same state of affairs existing. The most important

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reasoning of practical every day life is based upon faith.
We do not know positively that the sun will rise
tomorrow morning. All that we know is that in the
history of the race, the sun always has risen in
the morning, and we believe that it will continue the
practice on the morrow. But we do not know absolutely
that such will be the case. We cannot prove it

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absolutely by argument, even by mathematics, unless we admit the
existence of universal law or the law of causation, whereby
the same causes under the same conditions will produce the
same effects. You may object to all this as silly,
but instead it is the strictest application of the rules

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and laws of logical thought. Of course, you say that
we know that the sun will rise tomorrow morning, and
may even tell to us second the time of its rising.
Certainly we know this, but we know it only by
an act of faith. That faith, moreover, is the belief
that there exists universal law, that natural things act and

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move under law, that the same causes under the same
conditions produce the same results that law and every other
natural law is to us merely in hypothesis, well established
by experience, observation and experiment. It is true, but still
in hypothesis, a guess, an assumption based upon faith. The

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conviction of knowing is really intuitive. It is an act
of faith. The faith it is true, is directed by reason,
but in its essence it still is faith. Science, that
supposedly cold intellectual school of thought, has its foundations in faith,
though it is usually thought to turn its back upon
faith and to stand upon the solid rock of reason

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and intellect. Its laws, at the last are merely the
way things work, which means the way that observed things
have been found to work in the past, the habit
of procedure observed by nature. The law of causation is
a tremendous statement of faith. The laws of chemistry, the
laws of physics, These are statements of faith. The molecules

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and atoms of matter have never been perceived by the senses.
They are unknown so far as sense knowledge is concerned.
Things act as if molecules and atoms exist, So we
assume that they do exist. We take them on faith.
The keenest minds in science admit this. They frankly state
that of the ultimate nature of things, we know absolutely nothing.

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Science adopts hypotheses by acts of faith. When subsequent investigations
shake the faith in them, they are discarded in favor
of others likewise based on faith. Faith blended and harmonized
with reason, but not blind faith or unre incredulity is
the faith of science. The combined hypotheses of science, raised

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to the dignity of principles and laws, in many cases
constitute the creed of science, i e. That which begins
with the statement I believe in et cetera. This creed,
like all others, is a confession of faith, faith directed
and regulated by reason. It is true, but still faith. Philosophy,

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like science, is based on faith. Faith rationally interpreted, but
still faith. Philosophy holds as axiomatic self evident, the contrary
of which is unthinkable, the basic proposition that for nothing,
no thing can arise, flow, or proceed, and its corollary,
had there ever been a time in which nothing was

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and no thing was in existence, then no thing would
be in existence now. But it does not positively know
that such is the fact. It cannot prove that something
cannot arise from nothingness. That it knows is that it
cannot think such a thing to be possible, and that
it has had no experience with anything of that sort.
You may say that it knows this truth intuitively, and

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so it does as a fact, just as it knows
many other things intuitively. But that which is the report
of intuition is a report arising from fields of mentation
outside those of reason. Though the reports are not necessarily
conflicting with or opposed to each other. All intuitive knowledge
is belief based upon faith at the last. Geometry is

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an exact science, yet it is based solely upon certain
laws and principles which are accepted by faith, for they
cannot be proved absolutely by reason. The laws of geometry
are articles of the creed of the confession of faith
of geometry. Geometry begins with a series of I believes.
These are called axioms, self evident facts requiring no proof,

(33:56):
and assume to be truth. Yet these are all I believes,
not I knows, for they cannot be proved as universal truths.
They act as if they were universal truths. Everything tested
by them indicate their correctness. Yet until each and everything
in the universe is so tested until infinite space is measured,

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there can be no positive proof that they are universal
laws and truths. In fact, there are certain schools of
transcendental geometry which have found quite different and often quite
contradictory laws, which act as if they were true. This
does not mean that there is no truth in such
laws and the conceptions based upon them. We would be

(34:37):
insane to ignore them in our practical life. Moreover, this
does not mean that men do not know these things
to be true. They do know them to be true
so far as they may be conceived, but that knowing
is intuitive, not purely intellectual. Intellect discovers them through its
reasoning processes, and intuition reports the conviction of their truth.

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They represent act of faith, faith rationally interpreted. This may
be a hard saying to many of us, but it
is one made by the keenest minds of the race.
The most certain laws of physics, chemistry, and geometry are,
in the end based upon faith rationally interpreted. Such faith
is justifiable, that is freely admitted and approved of. But

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we insist that faith must be accorded its proper place
in the consideration, and not merely bidden to stand in
the ante room. Of thought, while intellect is made the
honored guest the lion in the reception room. In the
ordinary affairs of life and action, you act according to faith.
You do this so naturally and instinctively, so constantly and habitually,

(35:43):
that you are not aware of it. You start on
a railroad journey. You buy your ticket having faith that
the train will start from the station named on the
timetable and approximately on the time noted in it. You
have faith that it will proceed to the destination promised.
You do not know these things from actual experience, for

(36:04):
you cannot so know what lies in the future. You
take them for granted, You assume them to be true.
You act upon faith. You take your seat. You do
not know the engineer or the conductor. You have never
seen them, nor do you even know their names. You
do not know whether or not they are competent, reliable,
or experienced. All that you know is that it is

(36:27):
reasonable to suppose that the railroad company will select the
right kind of men for the task. You act upon faith.
Upon faith rationally interpreted, you have faith in the company,
in the management, in the system of conducting the matter,
in the equipment, et cetera. And you stake your life
and wholeness of body upon that faith. You may say

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that you only take a chance in the matter, But
even so, you manifest faith in that chance, or else
you wouldn't take it. You wouldn't take a chance of
standing in the path of a rushing express train, or
of leaping from the Eiffel Tower. Would you You manifest
faith in something, even if that something be no more
than the law of averages. You place your money in

(37:10):
a bank. Here, again, you manifest faith, faith rationally interpreted.
You sell goods on credit to your customers. Faith again,
you have faith in your grosser, your butcher, your lawyer,
your physician, your clerks, your insurance company. That is to say,
faith of some kind or of some degree. Else you

(37:30):
would not trust anything whatsoever to them. If you believe
that a man is dishonest, incompetent, or insane, you do
not place confidence in him, nor trust your affairs or
interests to him. Your faith is in his wrongness and
not in his rightness. But it is faith. Nevertheless, every
belief short of actual positive knowledge is a form or

(37:53):
phase of faith. You may say that these things denote
not faith, but rather confidence or ex expectation of some degree.
This is merely changing the terms, but not the meaning.
In the preceding section of this book, we have shown
you that the very essence and substance of the present
usage and meaning of the term and concept faith is

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confident expectation. The expectation may not be very pronounced, that
confidence may be limited, but nevertheless it is confident expectation
of some kind form, phase, or degree. Even the belief
that some undesirable and feared thing may happen is the
negative phase of faith. Fear is a form or phase

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of faith of faith mingled with the negation of hope.
Fear and hope are both forms or phases of expectation.
When raised to the degree of confident expectation, they are
markedly forms of faith. You have the faith that if
you step off a high building into space, you will
fall and be injured, perhaps killed. This is your faith
in the law of gravitation. You have a similar faith

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in certain other physical laws. You have the confident expectation
that evil results to you will follow certain courses of
action concerning these physical laws. You have faith that poisons
will injure or destroy your physical body, and you avoid
such You may object that you know these things, not
merely believe them. But you don't know anything directly and

(39:21):
immediately until you experience it, And you cannot experience a
future happening before its time. All that you can do
concerning each and every future experience is to believe certain
things concerning it. And that belief is nothing else but faith,
interpreted more or less rationally incorrectly. You do not know
certainly and positively, by direct experience, or by pure reason,

(39:45):
a single thing about the happenings of tomorrow, or of
some day next week, or of the corresponding day of
next year. Yet you act as if you did possess
such knowledge. But why simply because of your faith in
the law and order of the universe, of the operation
of the law of causation, whereby effects follow causes, of
the law of probabilities, or the law of average, or

(40:08):
of some other natural law. But your knowledge of and
belief in such laws are but forms of your faith
i e. Confident expectation that things will work out according
to the rule observed in past actions. You cannot get
away from faith in your thoughts and beliefs concerning the
present and the future any more than you can run
away from your shadow in the bright daylight. Without faith

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rationally interpreted, without confident expectation, in at least some degree,
there could be no rational action or procedure. All human
intercourse and communication, all human coordination and correlation between individuals,
all dealings between man and man, all enterprises designed and
carried on by man, and all the plans and purposes

(40:51):
of the race of men. All these, each and every
one of them, are based on some form of faith,
of faith more or less rationally interpreted. We know certainly
only the events of the present moment, or of the past,
the events and happenings of the future, even of one moment.
Hence we know only by and through faith, more or
less directed and guided by reason. We live by faith,

(41:15):
we act through faith. From the foregoing and the reflections
aroused in your mind by the consideration of it, you
will perceive that faith has as true and as sound
position and place in the psychology of the human being
as have reason and intellect. Faith is not an alien intruder.
It is a native of the mental realm which it inhabits,
and its claims to citizenship are quite well founded in

(41:38):
its place and within its normal limits, its work is
as useful as is that of intellect or reason. Outside
of that place, and beyond those limits, however, its work
is as ineffective or even as harmful, as is that
of intellect, which so transcends its normal field of activity.
The mind may be debauched by arrogant intellect as well

(41:59):
as outrage by unreasoning faith. It is only in the
well balanced, thoroughly harmonized combination of faith and reason, intellect
and intuition, that the human mind manifests its highest efficiency
and performs its best work. Intellect and reason are comparatively
late comers to the mind in the history of mental evolution. Instinct,

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which is a phase of or reflection of intuition, was
there long before reason. Faith, by reason of its relation
to intuition, is more deeply rooted in the mental soil
than is reason. Hence its wonderful power manifested often in
the very face of reason. By reason of this relation
to the most elementary and essential, fundamental and basic facts

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of mental substance and process, faith has a motive power
and an attractive power closely resembling that of desire and will. Indeed,
there are many thinkers along the lines of esoteric philosophy
who indicate that the element of faith or confident expectation
plays a much more important part in the activities and
accomplishments of desire and will. Then is apparent to those

(43:03):
who view only the exoteric phase of the subject. As
we proceed with this consideration of faith power in the
present instruction, you will perceive many instances of this elemental
power of faith and of the results arising from it.
Faith not only blazes the trail which is followed by
us in subsequent travels of will, it also digs the

(43:24):
channels through which flow to us the currents of things, events, happenings,
and persons from the outside world. Well did the ancient
sages accord to faith and equal position in the mental
trinity with desire and will, respectively insistent desire, confident expectation
and persistent determination. Desire, faith and will truly a trinity

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of personal power. Without the confident expectation, there will be
no kindling of the flame of insistent desire, no application
of the steal of persistent determination, unless faith expresses itself
in the confident expectation of the obtaining or attainment of
the thing desired and willed, then will desire find it
difficult to want it hard enough, and will will find

(44:07):
it impossible to persistently determined to obtain it. Desire and
will depend upon faith for their inspirational forces. By means
of the latter, the energizing forces of desire and the
dynamic forces of will are inspired and vitalized and have
the breath of life breathed into them. Faith Power Your
inspirational forces. By William Walker Atkinson, nineteen twenty two. Expectant attention.

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Psychologists have noted the effect of and realize the important
part played by that mental state known as expectant attention.
Expectant attention is that concentrated direction of attention towards some action, event,
or happening which the individual expects to occur i e.
To which he looks forward with more or less confidence
and belief as likely to occur or to come to pass.

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This mental attitude, you will note, is a form or
phase of faith or confident expectation, such as we have
considered in the foregoing sections of this book. It is
an axiom of psychology that the laws of attention operate
so as to cause the individual to perceive far more
clearly the objects or facts towards which his attention is
specially directed, and to perceive far less clearly those objects

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or facts which are outside of the field of his
special attention. In fact, attention always proceeds by manifesting a
selective action. In such selective action, it more or less unconsciously,
or rather subconsciously, brings and holds in the field of
consciousness those objects which have attracted its notice, and shuts
out of that field those objects which have not so

(45:43):
attracted the same out of the multiplicity of sights and
sounds which knock at the door of consciousness. At almost
every moment of your life, you select those which fit
in with the general subject, idea, or line of thought
to which your attention is directed, and at the same
time reject the consideration, in person deception of those not
so fitting in with such. If you are especially interested

(46:04):
in violin music, you will hear clearly the notes of
the violins, while the remainder of the instruments manifesting sound
in the performance of a large orchestra are relegated to
the fringe of consciousness and are perceived only as a
general background. Another person would ignore the violins and would
hear only the notes of his favorite instruments. In the
same way, at a theatrical performance, where a number of

(46:27):
persons are on the stage at the same time, you
are apt to see the actions and to hear the
words of your favorite actor, while those of the others
are far less distinct in your consciousness. Likewise, you read
from the pages of a book only that which is
associated with your previous ideas concerning its subject. Hence the
old saying we get from a book only what we

(46:48):
give to it. The professional magician understands and employs these
laws of attention. He manages to direct your attention to
one of his hands and to hold it there, while
his other hand performs the baldest and boldest kind of
deception upon you without detection. Or he manages to direct
your attention to some other part of the stage, while

(47:08):
under your very eyes, though unobserved by you, he makes
certain changes which are necessary for the successful performance of
his feet. Pickpockets and swindlers take advantage of this same
state of affairs. They cause us to direct our attention
to some other thing or place, while we leave unguarded
the receptacle containing our possessions. We are all keenly awake

(47:29):
to that to which our interested attention is directed, while
we are all more or less asleep concerning the things
from which such attention is diverted. This rule applies not
only to your perception of objects through the senses, but
also to your thoughts concerning any subject. You may imagine
that you are exercising your reasoning powers judiciously, impartially, and

(47:50):
without bias, But in most cases you are considering only
the facts, data, and arguments which are in accord with
your preconceived notions, beliefs, and prejudices in the matter. You
tend to see only that one particular side of the question,
that one set of facts, that one line of argument,
the opposite aspect or phase being practically ignored by you, or,

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even if you are particularly careful not to fall into
this error, you at least tend to overemphasize the favorite
set of facts or arguments and to underemphasize the other
an opposed group. Moreover, once having made up your mind
concerning a subject, you fall into the habit of unconsciously
or subconsciously selecting from your world of experience those facts

(48:33):
and data which serve to corroborate your own belief and
those which serve to controvert the opposite belief. You find
on all sides, facts, data, and arguments, sustaining your position
and overturning the opposite contention. You tend to become blind
to undesired and unwelcome facts, data, and arguments, though you
may not realize this unless you are especially watchful over

(48:55):
your mental processes. From the same experience, however, you would
gather a similar array of desired evidence on the other
side where you committed to the views of that side
of the case. When we say you, we mean all
of us as well. Our subconscious minds are strong partisans.
They eagerly search for and select the desired objects of thought,

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and determinately shut the door to the opposite class of objects.
The axiom of psychology attention follows interest is exemplified by
common experience. We tend to perceive that in which we
are especially interested, and to ignore that which is uninteresting.
The man interested in trees perceives a world of facts
while walking through a park, which facts are totally unperceived

(49:40):
by the average man. The man interested in stone arrow
heads finds them in walking through a field though others
pass them by unobserved. As John Burroughs has told us,
the man with the walking fern in mind finds walking
fern in every bit of woods, while the rest of
us are not aware of its presence there. In short,
all of us tend to perceive in the outside world

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that which corresponds with what already exists in our inner
mental world. You yourself have often experienced the operation of
this law of the mind, when once you have become
interested in some new subject, idea, or set of facts.
While up to that time you have never observed any
special facts or data connected with that which has become
your object of interest. Now you will have come to

(50:25):
the conclusion that the whole world is apparently becoming aroused
to an interest in that particular subject, just as you
have been. You will feel this to be so, because
now every newspaper, magazine, per book which you pick up
seems to contain special references to that subject and items
of interest concerning it. Likewise, you will hear the subject
discussed in the trains and street cars, in the clubs,

(50:47):
and wherever a number of persons meet and enter into conversation.
On every hand, you find something which fits into this
subject of your new interest. But the fact is that
the change is not in the outside world. It is
in yourself. That which is within your mind is seeking
for and finding that in the outside world, which agrees

(51:07):
and harmonizes with itself. Another person not so interested, or
even you yourself, were you not so interested, would be almost,
if not indeed totally, unaware of these same interests on
the part of others, even in the same places, conditions,
and surroundings. A new object of interest on your part
acts like a pair of colored spectacles. You see the

(51:29):
outside world of things and happenings tinted in harmony with
your glasses. Technically stated, your attention follows your interest, and
in so doing it manifests its characteristic selective power. The
application of the mental laws just called to your attention
is quite important in view of their practical effects upon
your everyday life. By reason of these laws, the degree

(51:52):
of your success in any particular line of work depends
materially upon the degree of interest which is aroused in
you concerning such work. If your interest is keen, then
you will perceive and discover, on all sides, in every
day of your life, certain facts, data, and other things
which will serve the purposes of that work. You will
find yourself dwelling in a world surrounded by such facts. If,

(52:15):
on the contrary, you manifest little or no interest in
your work, but perform the same almost mechanically, then this
world of helpful things, ideas, and facts will not exist
for you. You will dwell in another world. There will be
nothing in you to call out of the outer world
that which is in harmony with itself. The above mentioned
psychological laws and their effects may be stated briefly as follows. One,

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you perceive only that toward which your attention is attracted
and directed, and only in the degree to which that
attention is so called forth. Two, Attention follows interest, and
is called forth by it only in a direct ratio
to the degree of that interest. Therefore, you perceive only
that in which you are to some degree interested, and
only according to the measure of the degree of interest.

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Manifested free, your world of perceptive experience is created by
your interested attention, by reason of the fact that such
interested attention selects from the outside world such facts as
are in agreement with its inner states, and rejects those
facts which are opposed to such For the same state
of affairs is manifested in your mental world of memory,
recollection and selection of ideas. You select and perceive those

(53:25):
which accord with your interest, and reject the opposite class.
Now the above brings us back to our consideration of
the subject of expectant attention, which, as we have said,
is a phase of faith or confident expectation. Expectant attention
is a very potent and active form of interested attention.
In it, you not only are interested in an object, subject,

(53:48):
or state of affairs, but in addition, you believe in
certain conditions or facts and expect that certain results will
occur by reason of their presence. You not only have
your attention directed toward the thing by reason of your
interest in it, and see that which is in accordance
with this, but you also expect, i e. Confidently believe

(54:08):
that certain events will happen or come to pass concerning
those things or proceeding from them. The cat watching at
a mouse hole or the dog digging out a woodchuck
manifests the keenest and most active kind of attention imaginable.
This not only because the animal is intensely interested in
the object of obtaining his prey, but also because he

(54:29):
hopes to capture it, expects to secure it because he
believes that he will get it in the end. If
the animal did not so keenly believe and expect the
successful result, his interest and attention would lack that intensity
which is now present, and his energies would not be
so actively called forth and manifested. This rule is equally

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true of human endeavor. When you believe in the probability
of a successful outcome of an undertaking, you experience the
keenest interest in the work leading to it. Your work
is in direct relation to that expectation. If, on the contrary,
you entertain grave doubts of the efficacy of your efforts
and work, your energies will slacken, your interest will abate,

(55:11):
and your attention will relax, and as a consequence, your
work will become less effective. Again, if you not only
doubt in question the successful outcome, but also goes so
far as to actually believe that the effort will result
in failure, then your interest will become dead, your attention weak,
and your work of the poorest and most ineffective quality.

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More than this, if your belief and expect an attention
be that of the certainty of failure. Then you will
actually find yourself unconsciously working with that idea in mind,
and toward that end you will be deliberately, though subconsciously
writing to a fall. What has been said above concerning
the effect of interest, attention, and expectancy upon the conscious

(55:53):
activities of your mind is trebly true concerning your subconscious activities.
The subconscious mind is peculiarly liable to be affected by
beliefs of the kind noted to suggestions in accordance with
these coming from your conscious mentality. It accepts as true
your beliefs and convictions, your confident expectations, your earnest hopes

(56:15):
concerning the probable result of courses of action or existing causes,
and it proceeds to manifest its powers in the direction
so pointed out to it. Accordingly, it blinds the attention
to facts, ideas, and conditions running contrary to your beliefs
and expectations, and it renders keener powers of perception of
those facts, ideas, and conditions which agree with your beliefs

(56:37):
and expectations. The subconscious mentality is very active. It works
even while you sleep and while you are thinking of
other things. And though in the first place it is
influenced greatly by your conscious thoughts and beliefs, it eventually
acquires control over the latter to a marked degree. Inasmuch
as over seventy five percent of your mental operations are

(56:59):
performed on the subconscious planes of mentation, you will see
that this subconscious mentality is capable of influencing your mental
attitude and your mental direction of effort to a very
considerable extent. Accordingly, you will realize how important it is
to have your beliefs and expect an attention under control,
and to have them working in the right direction. Let

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us give you a few illustrations of the above stated principle,
drawn from the experiences of everyday life experiences on the
physical plane, but in which the subconscious mental influence is manifest.
These illustrations may be deemed trivial by those who fail
to perceive that the principle operating in them is also
involved in far more important happenings and action. We ask

(57:43):
you to accept these as simple illustrations of afar from
simple general class of phenomena. Several years ago, one of
the writers of this book knew a young man who
was an expert bowler. He was a very careful player,
with mind and muscles well under control, with great powers
of concentration on his play, and with nerves not easily rattled.

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When questioned carefully by the writer concerning the mental operations
leading to his careful play, he gave some very interesting
and instructive answers. Among other things, he said that he
attributed his successful play largely to his gradually acquired habit
of arousing a mental state of certainty, assurance, and confident
expectation that his aim would be perfect. He said that

(58:27):
sometimes it was rather difficult to arouse that feeling. As
he expressed it, it is sometimes slow a coming, but
that he would wait a few moments until it came.
This coming, as he called it, was manifested by a
certain sort of click in my mind, which was the
signal to send the ball forward. When that click came,

(58:47):
he just knew for certain that his aim was perfect.
The confident expectation or expectant attention served so to coordinate
his mental calculation in his muscular effort that success was assured.
He told the writer that early in his bowling experience
he was subject to being rattled by the remarks and
chaffing of opposing players, and so often failed to make

(59:10):
a strike, which ordinarily was quite easy. He said that
he managed to overcome this difficulty by cultivating the power
of shutting out from his consciousness the remarks of others.
He added, however, that even quite late in his experience,
he lost a game by reason of having accepted the
adverse suggestion of a bystander. As nearly as the writer

(59:31):
can recollect the conversation, he used the following words in
describing this occurrence. I was at a close stage of
the game, and I could win only by putting the
ball between the one and two pins, which ought to
have been easy for me to do, judging for my
past record. Just as I was about to bowl, a
friend of my opponent said, quietly, as if to his friend,

(59:52):
just watch him hit the four pin. Somehow or some way,
there crept into my mind the idea that I was
going to hit the four pin, which was about the
worst thing I could do. Just then. I can't say
that I was exactly afraid, but I got the notion
that I was going to hit that four pin. In
spite of myself, I actually believed and expected it. I

(01:00:13):
aimed with my usual care straight between the one and
two pins, and then let the ball go. I never
could tell how it happened, But my ball rolled right
toward that four pin and struck it fair and square.
And so instead of making a ten strike, I got
only a split. That fellow sure who doed me all right.

(01:00:34):
I never knew how he did it, but do it
he did. Here was evidently a case of misdirected expectant attention,
faith reversed. He believed and expected the bad shot, and
although he used his habitual care, his subconscious mind manifested
his belief and unconsciously to him, influenced his muscular action
at the critical moment. His click of certainty in ordinary

(01:00:57):
cases was the result of the same psychological principle in
either case. In each case, the subconscious mentality was striving
to make true in outer action the inner belief. It
was a case of thought taking form in action of
the response of the physical muscles to the subconscious mental state.
We understand that baseball players report a similar state of affairs.

(01:01:22):
They often just know the probable result of their batting
or of their catching of the ball in the field.
They experienced that certain state of expectant attention, which is
a phase of confident expectation, and their muscles become a
perfectly coordinated machine. Again, when a player allows himself to
be rattled by the shouts from the benches, when he
allows the adverse suggestions to obtain lodgment in his subconscious mind,

(01:01:46):
then the faith is reversed and that which he fears
comes upon him. In either case, there is manifested in action.
The mental picture formed in the mind of the player,
the ideal tends to become real. Expectant attention creates the ideal,
and the subconscious mentality performs the action. The rider was
once told by an ex manager of noted pugilists that

(01:02:08):
a similar condition is found to exist among prize fighters.
He said, if a boy believes that he is going
to be licked, then licked, he is in advance of
the match. If, on the contrary, he feels in his
heart that he is the better man than his chances
of success are enormously increased. There's a whole lot of
this mind stuff in ring fighting. Believe me. The writer

(01:02:31):
personally met with a similar case occurring twenty years ago
in the days of bicycles and cable cars. He was
riding on the grip car on the front part of
the bench of the open car. Then used hearing the
gripman using strong language, he looked ahead and there saw
a young colored man riding a bicycle and trying to
cross the street on an angle just in front of

(01:02:52):
the car. Ordinarily, there would have been no difficulty in
his making the crossing, there was plenty of room and
plenty of time for it. But when the gripman swore
at him and called out, look out there, you're going
to run into the car, the young man's hand seemed
to turn in spite of himself, and he seemingly deliberately
turned his wheel and ran straight into the car. When

(01:03:15):
picked out of the wreck of his bicycle, badly shaken
up but uninjured, he was asked why he turned his
will toward the car. He answered, I deno, I deno.
I expect that will just got skeered and run away
with me. The real truth was that his expectant attention
was active, and the wheel acted just as he looked
for it to act, his subconscious mentality performing the action.

(01:03:39):
Many old time bicycle riders will understand and appreciate this illustration.
They have been there themselves. The same principle may be
seen in operation in the actions of children. Children are
very apt to take on the suggestions of their elders
and to act upon them subconsciously, even when they don't
want to. We have witnessed the unfortunate result of the

(01:04:00):
admonition look out, myrtle, you'll drop that vase. Look out,
it's slipping now. Of course, bang went the vase again.
Look out, Johnny, be careful, you'll slip off the banister.
Johnny accepts the suggestion, his subconscious mentality believes it, and
the action follows. We once saw a little boy walking

(01:04:23):
along the top of a high brick wall. He made
the trip backward and forward several times without trouble. But
when finally a grown up shouted a warning of danger,
coupled with the assertion that the boy would fall off,
the boy's expectant attention was aroused, and down he came.
A leading tychrope performer has stated in a newspaper interview

(01:04:44):
that if he entertains the thought that he will fall,
he is almost certain to become wobbly, and then needs
to exert considerable will power to maintain his balance. The
above recited illustrations of the effect of confident expectation in
its phase of expectant att In these little, simple matters
of everyday experience, are likewise illustrations of the operation of

(01:05:06):
the same psychological principle, the principle of faith, in its
many forms, in many far more important and far more
complex matters of life and action. As we proceed in
our consideration of the subject in this instruction, you will
perceive this same universal principle at work along many different
lines and in many different forms, phases, and aspects of

(01:05:27):
its power. For the present, we ask you merely to
bear in mind this statement. The entire set of mental processes, conscious,
subconscious and unconscious tend to proceed in the direction of
expectant attention or confident expectation, which is a phase of faith.
The mind consciously, subconsciously or unconsciously strives to build around

(01:05:49):
itself a world corresponding to its beliefs, and to act
along the lines of its beliefs, even when such a world,
for such actions are not desired. Hope and fear, when
a expressions of confident expectation or expectant attention are potent
motive powers, particularly along subconscious lines of mentation faith power

(01:06:10):
Your Inspirational Forces by William Walker Atkinson, nineteen twenty two.
The secret of faith cures. Among the many phases and
forms of the application and manifestation of the mental principle
of faith power is that important phase or form known
generally as faith cure. The consideration of the phenomena arising

(01:06:32):
from the application and manifestation of this phase or form
of faith power is well worthwhile, not alone because of
their importance on their own account, but also because of
the fact that in such consideration there is brought to
light the operation of the potent force inherent in such
general principle itself. By faith cure is meant the cure
of disease by the exercise of faith in some external

(01:06:54):
force or power, or in the force or power inherent
in the mental or spiritual nature of the mind or
soul of the individual. The following definitions given by authoritative
reference works will perhaps bring out still more clearly the
essential elements and meaning of this concept. In term, faith
cure or faith healing is a form of mind cure

(01:07:15):
characterized by the idea that while pain and disease really exist,
they may be neutralized and dispelled by faith in divine power.
The doctrine of Christian science holds, however, that pain is
only an illusion, and seeks to cure the patient by
instilling into him this belief. Faith cure is a term
applied to the practice of curing disease by an appeal
to the hope, belief, or expectation of the patient and

(01:07:38):
without the use of drugs or other material means. Formerly,
faith cure was confined to methods requiring the exercise of
religious faith, such as the pecure and divine healing, but
has now come to be used in the broader sense
and includes the cures of mental science, also a large
part of the cures effected by patent medicines and nostrum,

(01:08:00):
as well as many folk practices and home remedies. By some,
it is held to include also Christian science, but the
believers in the latter regard it as entirely distinct. Careful
investigators and researchers along these lines are now generally agreed
that the cures undoubtedly made by the various practitioners of
the numerous schools and forms of faith cure under their

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different names and theories of cure, have as their underlying
effective principle, the mental condition or state of faith. This
principle operating so as to call forth the innate power
of the mental physical organism to resist and to overcome
the abnormal conditions which manifest as disease. Thus, all cures
wrought by the mental forces of the individual, under whatever

(01:08:43):
name or method, are at the last faith cures. That
this innate power to resist and overcome disease actually exists
in the human organism is now admitted by the best authorities.
It is known as the protective and recuperative power of
the organism, or else as the this medicatrix nature or
the healing power of nature. The power is known to

(01:09:05):
dwell in that part of the mental equipment of man
known as the subconscious mentality, which has direct control and
supervision of many of the physical processes, and which is
absolutely in charge of the involuntary processes by means of
which the most important functions of the body are performed.
This innate power of the organism, so lodged in the

(01:09:26):
subconscious mentality, is found to respond readily to the ideas
accepted as true by the individual to his beliefs. In short,
these beliefs are forms of faith. At the last, the
belief and faith of the individual in the effect and
influence of any energy, force or power is capable not
only of affecting cures of diseased conditions, but also of

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inducing and bringing about such conditions in the first place.
That belief, expecting, attention, confident expectation, in short, faith is
capable of causing the mana manifestation of conditions of physical
disease is now too well established to admit of doubt.
Advanced schools of therapeutics recognize this fact, and in part

(01:10:09):
instruction based upon it, that the same kind of mental
conditions act in the direction of curing disease is now
practically admitted by the same schools. Science, after extended investigations
of the subject, now holds that the truth or lack
of it involved in the respective particular religious, metaphysical, or
philosophical theories advanced by the different faith care schools really

(01:10:33):
have nothing whatsoever to do with the curative principle really employed,
except that the plausibility of such theories may tend to
arouse and maintain the belief and faith the expectant, attention,
and confident expectation of the patient thereby setting into operation
the innate healing powers of the organism through the activities
of the subconscious mentality. The fact that the various opposing schools,

(01:10:57):
with their widely differing, often absolutely posing sets of theories,
are found to make cures in about the same proportion
to the cases treated, is held to point conclusively to
the existence of this common and universal element of faith
as the real factor of the cures. It is admitted
by practical psychologists that the expectant attention, the confident expectation,

(01:11:18):
the faith of the average person is more keenly aroused
and more firmly held by the attractive religious or metaphysical
explanations offered by many of these schools of faith cure
than by the coldly scientific explanation furnished by scientific observers.
Such attractive explanations and theories appeal more strongly to the
imagination and thus more easily set enforce the activities of

(01:11:40):
them subconscious mentality. But when science administers its masked suggestion
in sufficiently attractive guises, it produces results equally efficient the
glowing verbal pictures painted by the quacks, the Charlatans, and
the patent cure promoters among the material remedy practitioner, as

(01:12:00):
well as by the exploiters of nostrums and patent medicines, however,
are quite attractive to the average imagination, and as a consequence,
many cures are made in this way. In all of
such cases, be it noted the theory in the method
are merely incidental. The principle of faith cure is the
active factor in the cure. It is not a matter

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so much of just what is believed in and is
the object of faith, as it is of just how
much it is believed in and becomes an object of faith.
The theory in method the instrument and vehicle of the treatment,
is merely the capsule in which the active and potent
force of faith is hidden. Faith cure, in its many forms,

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is as old as the race. It has been practiced
from time immemorial. Formerly practiced by the medicine men of
the tribes through incantations, magic, ceremonies, charms, et cetera, it
gradually was taken over by the priesthood of the various
early religions, and its instruments were prayers, sacred rights, sacred objects,

(01:13:03):
et cetera. The history of mental medicine is filled with
innumerable forms of the application of this potent force of
faith and confident expectation of expectant attention, as the scientific
writers call it. The same principle operated through the instrumentality
of various strange drugs and medicines in the history of
material medicine. As reference to the medical textbooks show beyond

(01:13:26):
a doubt. The Encyclopedia Britannica, in its article on faith
healing says, in the Christian Church, the tradition of faith
healing dates from the earliest days of Christianity. Upon the
miracles of the New Testament follow cases of healing, first
by the Apostles, then by their successors, but faith healing
proper is gradually, from the third century onwards transformed into

(01:13:49):
trust and relics, though faith cures occur sporadically at times.
Catherine of Siena is said to have saved Father Matthew
from dying of the plague, but in this case it
is rather the healer who was strong in faith. With
the Reformation, faith healing proper reappears among the Monrovians and Waldensis, who,
like the peculiar people of our own day, put their

(01:14:11):
trust in prayer and anointing with oil. In the sixteenth
century we find faith cures recorded of Luther and other Reformers,
in the next century of the Baptists, Quakers and other
Puritan sects, and in the eighteenth century the faith healing
of the Methodists in this country was paralleled by Pietism
in Germany. In the nineteenth century, Prince hoan loa canon

(01:14:33):
of Grosswarden, was a famous healer on the continent. The
Mormons and urvingities were prominent among English speaking peoples. In
the last quarter of the nineteenth century. Faith healing became
popular in London and beth Shahn Holmes were opened in
eighteen eighty one, and since then it has found many
adherents in England under faith healing in a wider sense

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may be included one the cures in the temples of
Esculapius and other deities in the ancient world to ioi
U the practice of touching for the king's evil in
vogue from the eleventh to the eighteenth century. Three the
cures of Valentine Great Rakes the Stroker sixteen twenty eight
to sixteen eighty three, and four the miracles of lurd

(01:15:14):
and other resorts of pilgrims, among which may be mentioned
Saint Winfrid's Well in Flintshire, Trees with its holy coat,
the grave of the Jansonist f de Paris in the
eighteenth century, the little town of Keveler from sixteen forty
one onwards, the tombs of Saint Louis Francis of Assasce
Catharine of Siena, and others. From the psychological point of view,

(01:15:37):
all these different kinds of faith healing, as indeed all
kinds of faith healing, as indeed all kinds of mind cure,
including those of Christian science and hypnotism, depend upon suggestion.
In faith healing proper, not only are powerful direct suggestions used,
but the religious atmosphere and the auto suggestions of the
patient cooperate, especially when the cures take place during a

(01:16:00):
period of religious revival or at other times when large
assemblies and strong emotions are found. The suggestibility of large
crowds is markedly greater than that of individuals, and to
this greater faith must be attributed the greater success of
the fashionable places of pilgrimage. In general, accounts of the
phenomena of faith healing, such as the one above quoted

(01:16:21):
you will generally find two points needing more detailed comment, namely,
one the point that cures are made even when the
patients do not believe in the healing power invoked, and
two the easy reference of the basic cause to suggestion,
the statement often being made that it is merely suggestion.
Let us consider these two points in a little further detail.

(01:16:44):
In the first place, the person subjecting himself to these
healing agencies always has some degree of belief and faith
in the possible efficacy of the agency employed, else he
would not take the trouble and spend the time and
money necessary to take the treatment. This faith may be
merely a sneaking belief, but it is always there. Particularly

(01:17:04):
where money is involved, this element must be present, for
one does not part with money for treatments which he
feels certain will do no good. There is always some hope, belief,
and faith present. Even the man who sneers at the
idea of his warts being cured by a pow wow
has at least a faint hope of some possible good
accruing to him, else he would not bother with the
matter at all. This faint hope, belief, or faith is

(01:17:28):
taken up by the subconscious mentality, and is there intensified, magnified,
and concentrated. It may be stated as a positive and
invariable principle that without some degree of faith and hope,
some degree of expectant attention, there can be no faith cure.
This belief, hope, and faith may be hidden and apparently

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rejected by the conscious mentality, but its seeds and roots
are present in the subconscious mentality and begin to grow
and send forth shoots and sprouts under the power of
the expectant attention. In the second place, to explain the
phenomena of faith cure by the statement it is merely
suggestion is but to give the phenomena a new name,

(01:18:10):
of fixing a new term, is not a true explanation.
Of course, faith cure is suggestion, but what is suggestion?
Analyzing the phenomena attributed to suggestion and reducing the idea
of suggestion to its essential elements, we find that suggestion
consists of one placing a strong idea in the mind,

(01:18:30):
grafting it on the mind as it were, two arousing
the expectant attention of the results implied or indicated in
the suggested idea, and free setting into operation the activities
of the subconscious mentality in the direction of bringing about
the result pictured by the expectant attention, which in turn
has been aroused by the suggested idea. There you have

(01:18:53):
the whole idea of suggestion in a nutshell. That a
suggested idea may be one of disease as well well
as of healing. It may be deliberately or otherwise grafted
on the mind by another person, or it may arise
through the auto suggestion of the person himself, made up
of the material of ideas or suggestions that he has
picked up in his experience with the world. In each

(01:19:15):
case and in all cases, that a suggested idea is
an idea which strikes the mind with force, and which
seems quite reasonable i e. Worthy of some belief. The
expectant attention may be that of either fear or of hope.
As we have explained to you before, its characteristic element
is holding in mind with the idea that it will

(01:19:35):
come to pass, happen, or occur in some way the
action of the subconscious mentality we have previously described to you.
Its action is that of accepting the suggested idea, manifesting
the expectant attention even more powerfully and more consistently than
does the conscious mentality, and setting about to make the
idea come true, to realize the expectation, to make come

(01:19:58):
about that which is ideated and a expected. You will
find these elements in all cases of suggestion, just as
you will find it in all cases of faith cure.
Suggestion is the underlying element in faith cure, to be sure,
but suggestion itself is merely a name employed to describe
the mental activities to which we have referred to say

(01:20:19):
that faith healing is merely suggestion does not explain the
matter unless it is stated or admitted that suggestion is
a means of arousing certain mental activities. Suggestion is an
excellent term when rightly understood, but it must not be
employed as a fetish or as an easy manner of
dismissing certain important phenomena. Suggestion is made up of one

(01:20:42):
strong ideas or mental pictures, and two expectant attention arising
from confident expectation, and the latter is faith. When this
combined idea, faith is planted in the subconscious mentality of
the person, it begins to grow, sprout, and to bring
forth leaves, blossoms, and fruit in action and physical form. Now, then,

(01:21:04):
all phenomena of faith cure and of suggestion as well
are seen to depend upon the presence in action of
the element or principle of faith power in the mentality
of the individual. This faith power, however, is a much
greater thing than mere healing power. Great as is the
importance of this particular and special phase of its manifestation.

(01:21:25):
Healing power is merely one of many phases of the
force and power of faith power, merely one of its
many forms of manifestation. The study of this phase of
the whole subject, and the application of the valuable principles
involved in it, is well worth while. But at the
same time, you should not allow yourself to rest content
with this one phase or form of its manifestation. The

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whole is always greater than any one of its component parts.
What is the great lesson to be learned from the
consideration of the wonderful phenomena of faith power in its
phase of faith cure or of healing power. The answer
is that there are two elements involved in that lesson, viz.
One that there exists and is active a great natural

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principle inherent in your natural, mental, physical organism which tends
to produce decided and marked effect upon your physical body,
either in the direction of disease or that of health
and the cure of disease. And that this power is
at your disposal and command, and to a great extent,
under your own control. Two, That this great principle is
but a phase or form of a still greater universal

(01:22:30):
principle of your being, which greater principle operates in the
direction of setting to work forces which tend to materialize
in objective form that which exists in your mind in
subjective form i e. As idea and faith combined, correlated
and coordinated. This greater power, like its lesser and specialized form,
is available for your use. It responds to your demands

(01:22:51):
when properly made, and submits itself to your general direction
of idea and faith. By an application of the first
of the above stated element of this greater principle of
your being and of nature as a whole, you may
keep yourself in health, strength, and general desirable physical well being,
or you may bring about by it a gradual return
to health and physical well being if you have lost

(01:23:13):
these again. If you allow this principle to be directed
wrongly and abnormally, you may lose your physical well being
in health, and may start on the downward path of disease,
the end of which is an untimely death. Your physical
condition is very largely dependent upon the character and kind
of the ideas and ideals which you permit to be

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planted in your mind, and by the degree of expectant
attention or faith which you permit to vitalize these ideas
and ideals. Briefly stated, the course to be followed by
you in this matter is as follows. One, encourage ideas
and ideals of health, strength, and vitality, the ideas of
physical well being to take lodgment in your mind there

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to send forth their roots, sprouts, blossoms, and fruit cult
Cutivate these ideas and ideals, and vitalize them with a
goodly amount of expectant attention, confident expectation, and faith. Along
the lines of these conditions which you desire to be
present in yourself, see yourself in your mind's eye as
you wish to be, and confidently expect to have these

(01:24:17):
conditions manifested in you by your subconscious mentality. Two, never
allow yourself to hold the ideas of disease to abnormal conditions,
and above all, never allow yourself to cultivate the mental
habit of expecting such conditions to manifest in your body.
Cultivate the attitude of faith and hope, and discard that
of fear. Free If your mind has been filled with

(01:24:39):
these negative, harmful and destructive mental elements of idea and expectancy,
and if your body has manifested disease in response to them,
you should proceed to kill out these noxious mental weeds
by a deliberate, determined, and confident cultivation of the right
kind of ideas and ideals and states of expectancy. It
is an axiom of advanced psychology that the positives tend

(01:25:02):
to inhibit and to destroy the negatives. The weeds in
the mental garden may be killed out by the careful
and determined cultivation of the positive plants of hope, faith,
and confident expectation of the good and desirable. As to
the application of that greater principle of faith power, of
which faith, cure and healing power is but one phase

(01:25:23):
of manifestation, we say to you that we are now
leading you, step by step in the direction of a
full understanding of the nature and power of that greater
principle and of its practical and efficient application. The consideration
of its power in the phase of faith cure or
healing power is important for you because it causes your mind,
conscious and subconscious to awaken to a realization of the

(01:25:46):
presence and power of this principle of faith power as
a whole, and furnishes you with concrete examples of that presence, power,
and of its manifestation in the everyday practical life of
the individual. Faith power is present, in active. It is
potent and powerful, and it is friendly to you. If
you recognize and realize its existence. It is ready to

(01:26:06):
serve you, and to serve you well, provided that you
call upon it properly and furnish it with the proper
channels through which to flow in its efforts to manifest itself.
This is the great truth. Back of the Special Lesson
of Faith, Cure, Faith Power, Your Inspirational Forces by William
Walker Atkinson, nineteen twenty two. Faith and the Subconscious. In

(01:26:30):
the preceding section of this book, we indicated to you
the influence of faith or confident expectation upon those faculties
of the mind, or those great fields or planes of
mental activity which are generally grouped under the classification of
the subconscious. In that presentation, however, we considered only those
subconscious mental activities which are concerned with the preservation or

(01:26:53):
the restoration of physical well being. Faith, however, influences and
directs the subconscious mentality in many other ways than in
that of faith cure or faith healing along the lines
of mental therapeutics. As you will see as we proceed
with this instruction, the subconscious, that great field or plain
of mental activity, is the seat of far greater power

(01:27:15):
and the source of far deeper and broader streams of
mental force than the average person even begins to realize.
In that field or on that plain are performed over
seventy five percent of man's mental activities. Our subconscious mentality
has well been compared to the great mountain like elevations
of land under the surface of the ocean, abiding there

(01:27:36):
in substantial form and serving as a support and base
for that which appears above the surface, though invisible to
the ordinary observer. The islands which appear above the surface
representing the important, though comparatively limited area and extent of
the conscious mentality. Others with equal force have compared the
conscious mentality to the comparatively small area of a mighty

(01:27:58):
iceberg floating through the sea disease of the Arctic region,
the subconscious mentality being represented by the far greater substance
and body of the iceberg, which is submerged beneath the waters,
and which is invisible. Again, the conscious mentality has been
compared to the comparatively small section of the light spectrum
which is visible to the human eye, which section includes

(01:28:19):
the various light waves ranging from red to violet, the
subconscious mentality being represented by that enormous field of the
infrared rays on the one side and the ultraviolet rays
on the other. Our mental world is far more extensive
than we usually conceive it to be. It has great,
comparatively unsound depths and equally grand, comparatively unsealed heights. The

(01:28:41):
explored and charted areas of our conscious mentality are incidental
and subordinate to those broad areas of which even the
brightest minds of our race have merely explored. The borderland,
the expanded, uncharted interior of the strange country still awaiting
the exploring expeditions of the future. Our position in relation
to this great terra incognita of the mind is similar

(01:29:02):
to that of the ancient civilized world toward the Earth
as a whole. We are as yet awaiting the Columbus
who will explore the western cogninent of the mind, and
the living stones and Stanleys, who will furnish us with
maps of the mental darkest Africa. Yet even the comparatively
small explored areas of the subconscious have revealed to us
a wonderful land, a land filled with the richest raw materials,

(01:29:24):
precious metals, wonderful species of animal and plant life. And
our daring investigators have discovered means of applying and using
some of the faith and the subconscious wonderful things which
have been discovered in even that borderland of the new
mental world. The past fifty years have been very fruitful
for the race in this direction. We have learned not

(01:29:45):
only of the existence of this new land filled with
wondrous things, but we have also learned much concerning the
nature of those things. And what is still better, we
have learned much concerning the best methods of converting those
things to our own uses. We have as yet much
more to learn along these lines. But what has been
already learned has revolutionized our conceptions of the mind, and

(01:30:06):
has opened up to our conscious used great mental powers,
the very existence of which were formerly unsuspected. We shall
not enter here into a detailed consideration of the fields
and planes of the subconscious realm of the mind, nor
into a full description of what has been found to
abide in those regions. We have considered these matters and
subjects fully in that volume of this series, which is

(01:30:28):
entitled Subconscious Power, to which book we refer you if
you are desirous of studying in further detail, these subconscious
faculties of the mind and the most efficient methods of
applying in using them. In the present volume, we are
concerned almost entirely with the consideration of faith power in
its effect upon the mind as a whole, the conscious
planes as well as the subconscious. But inasmuch as faith

(01:30:51):
power performs such a large part of its activities on
the plains or in the fields of the subconscious, we
find it necessary to make constant reference to the latter
in our consideration of faith power. While it is true
that desire is the motive power of all human action,
conscious and subconscious, and that without desire, conscious or subconscious

(01:31:11):
there could and would be no such action. And while
it is true that desire and will go out toward idea,
and that without idea, conscious or subconscious, there would be
no moving of the mind to action, still it is
equally true that the measure of the degree and the
direction of such activity is dependent very largely upon the
degree of faith, confident, expectation, or expectant attention manifesting in

(01:31:34):
the individual. This is true concerning the activities of the
conscious mentality, it is doubly or trebly true of the
activities of the subconscious mentality. In fact, the subconscious mentality
has been discovered to be vary set in its beliefs
and to hold steadfastly to them when once they have
taken lodgment within it. So much so, in truth, that

(01:31:55):
it will often balk and rebel when the conscious mentality
strives to set it to work in lines opposition to
its fixed beliefs and habits of action. It is often
found to be necessary to re educate the subconscious when
it has been filled with erroneous beliefs and ideas, before
it can be set to work in a new direction,
a direction opposed to its old beliefs. And ideas. Certain fields,

(01:32:17):
at least of the subconscious mental activity, certain of the
subconscious mental faculties at least, remind the scientific observer very
much of the mind of the child. That is to say,
like the mind of the child, it is quite open
to original impressions and quite disposed to exercise faith and
belief concerning ideas presented to it, provided that these ideas

(01:32:39):
do not conflict with those already accepted by it. But also,
like the mind of the child, it will hold fast
to these ideas when they have been accepted as truth
and forcibly impressed upon it, and will find it difficult
to accept or act upon ideas opposed to them. Like
the child mind, also it readily forms habits of belief, thought,

(01:33:00):
and action, and when these are once set, it requires
much work to change them or to reverse their action.
We have evidences of this fact in our everyday lives. You, yourself,
can testify to its truth. Like nearly every other person,
you have found yourself strongly influenced by silly, irrational, superstitious ideas, notions,

(01:33:21):
and habits of thought and action, long after you have
thoroughly convinced yourself that such superstitions have no basis in
fact or in truth, your conscious mentality frees itself from
the bonds of the superstition. But when you come to
the test, you find within yourself, deep down in your
mental and emotional being, a distinct, definite, and positive tendency

(01:33:41):
to act according to the old belief or notion. You
feel the pull of the subconscious upon your will, and
it often requires the greatest exercise of will power to
overcome that subconscious influence. The subconscious mentality must be re
educated before it will cease to protest and pull against
your consciousnes reasoning mind, you, in all probability, have still

(01:34:04):
some pet superstitions, notions which your reason pronounces to be
absolutely ridiculous in their untruth and lack of reality, which,
when it comes to the pinch, cause you to feel
quite uncomfortable if you attempt to act contrary to them.
It has well been said that while we laugh at
the pet superstitions of others, we hug close to those
of our own, which are equally ridiculous. We pride ourselves

(01:34:27):
on our rational actions and our intellectual habits of thought
and belief. But when it comes to walking under a ladder,
sitting at a table, with thirteen persons present doing things
on Friday, breaking a mirror, etc. Etc. We show plainly
the force of this old pull and influence of subconscious
belief and faith. And if we act contrary to these

(01:34:48):
in spite of ourselves, we find expectant attention being directed
toward the result feared by the subconscious elements of our
mental being. It is amusing to those who are free
from those particular superstitions, and quite interesting to the scientific
observer to note that so many intelligent, well informed, rational
persons will hesitate to return for some forgotten thing after

(01:35:09):
they once have left the house, or that they will
knock wood after having made some statement expressing success, freedom
from trouble, et cetera. Or that they will show visible
concern and distress when they spill salt at the table,
or break a mirror, or do something else which their
subconscious mentality believes to be a hoodoo. As for sitting

(01:35:30):
at a table of thirteen guests, some of the very
bravest and most intelligent will feel that it is all wrong,
and will sigh with relief when an extra guest is
pressed into service to break the evil spell. Yet in
each of these cases, the person will frankly acknowledge that
he has no rational or intellectual belief in the evil omen.
He knows that there is absolutely nothing to it, but

(01:35:52):
he feels queer about it, nevertheless, when he comes to
the point of flying in the face of it. These
persons are like the man who said that in the
daytime he absolutely scorned the idea of ghosts, but that
in the middle of the night he believed implicitly in them.
These queer contradictions of human nature are accepted as matters
of fact by most of us, though they are usually

(01:36:14):
regarded as beyond rational explanation. However, when the action of
the subconscious mentality is recognized, a new light is thrown
upon the subject, and the perplexing mental duality is explained.
The two sides of the mental shield are perceived and
known to be just what they are. But these hidden
beliefs of the subconscious and its direction of action in

(01:36:36):
accordance with them, are not confined to those superstitions concerning
unlucky things and evil omens. Quite as strong and quite
as active are the subconscious beliefs and notions about lucky
things and good omens. The principle is the same in
each case, though the direction is opposite. Many very intelligent

(01:36:57):
men secretly feel that certain things are lucky for them,
or that certain things act as charms, bringing them success
and good luck in their undertakings. Many a man has
a sneaking belief in the efficacy of a horseshoe over
the door, though he may pretend that it has been
placed there just for fun. You will discover the strength
of the subconscious belief if you attempt to remove the symbol.

(01:37:19):
You would be surprised to learn how many otherwise intelligent
persons carry lucky stones, lucky coins, or other charms held
to bring success or to avoid the opposite. Not only this,
but the sub conscious entertains deep rooted convictions and beliefs
concerning the general success or non success of the individual.
The person who has constantly impressed upon his subconscious mentality

(01:37:43):
that he is unlucky and that fate is against me,
has created a tremendous power within himself which acts as
a break or obstacle to his successful achievement. He has
created an enemy within himself which serves to hold him back,
and which fights against every inner effort in the direction
of success. This hidden enemy hampers his full efforts and

(01:38:04):
cripples his activities. On the contrary, the person who believes
that luck is running my way and that things are
working in my favor not only releases all of his
latent energies, but also actually stimulates his full powers along
subconscious lines as well as conscious. You have probably had
the experience of feeling that things were going against you,

(01:38:25):
and as a result, your enthusiasm and interest then burned
very low. Later, you became convinced, by some little circumstances
that my luck has turned, and as a result, your
spirit manifested itself in keener desire and determined will. If
you have not had this experience yourself, you have doubtless
perceived it manifesting in other persons. Under your observation, many

(01:38:47):
men have become so convinced of their propitious destiny that
they have overcome obstacles which would have blocked the progress
of one holding the opposite conviction. In fact, most of
the men who have used their failures as stepping stones
to subsequent success have felt within themselves the conviction that
they would triumph in the end, and that the disappointments
and temporary failures were but incidents of the game. Men

(01:39:10):
have believed in their stars, or in the presence and
power of something outside of themselves which was operating in
the direction of their ultimate triumph. This has given to
them an indomitable will and an unconquerable spirit. Had these
same men allowed the conviction of the operation of adverse
and antagonistic influences to take possession of their souls, they

(01:39:31):
would have gone down in the struggle, and would have
stayed down. In either case. However, the real something which
they have believed to be an outside thing or entity,
has been nothing more nor less than the influence and
power of their own subconscious, in one case pulling with them,
and in the other pulling against them. The man with
his subconscious filled with belief and faith in his non

(01:39:53):
success and in the inevitable failure of his efforts. The
man whose confident expectation is that of non success, failure,
and inability, and whose expectant attention is directed towards such
an outcome and the incidents and circumstances leading up to it,
is like a man in the water who is swimming
against the stream. He is opposing the strong current, and

(01:40:14):
his every effort is counteracted and overcome by the adverse
forces of the stream. Likewise, the man whose subconscious is
saturated with the conviction of ultimate victory and final success,
whose confident expectation is directed toward that end, and whose
expectant attention is ever on the lookout for things tending
to realize his inner beliefs, is like the swimmer who

(01:40:35):
is moving in the direction of the current. Such a
man not only is not really opposed by the forces
of the stream, but instead has these forces at work
aiding him. The importance of having the faith, confident, expectation,
and expectant attention of the subconscious directed towards your success,
achievement and successful ultimate accomplishment, and the importance of not

(01:40:56):
having these mighty forces operative against yourself, may be realized
when you stop to consider that in the one case,
you have three quarters of your mental equipment and power
operating in your favor, and in the other case you
have that three quarters operating against you, and that three
quarters in either case not only is working actively during
your waking hours, but also works while you sleep. To

(01:41:19):
lose the assistance of that three quarters would be a
serious matter, would it not. But far more serious is
it to have that three quarters actually working against you,
having it on the side of the enemy. This is
just what happens when the subconscious gets into action under
the influence of wrongly directed faith, expectant attention in confident expectation,

(01:41:40):
the ideas, plans, inner suggestions, hints, hunches, and other strange
mental states which are constantly rising from the depths of
the subconscious to the surface of conscious thought, are potent
factors in the mental work, achievements, and accomplishments of the individual.
To the man of hopeful confident expectation, these point out
the road to increased efficiency and progress. To the men

(01:42:04):
of fearful confident expectation, they point out the dangers, obstacles, hindrances,
defeating influences, and the other things which paralyze man's will
and cause his spirit to sink and his heart grow
heavy with discouragement. The spirit, the soul, the heart of
the man are colored by these subconscious influences, and in turn,
they tend to provoke action and movement in the direction

(01:42:26):
corresponding to the state of belief indicated by that color.
The inner state manifests in the outer action, the ideal
tends to become real, the materialization proceeds in the shape
and form of the visualization. Expectant attention plays an important
part in this manifestation of the faith and confident expectation
of the subconscious. We have pointed out to you that

(01:42:49):
attention is attracted to and drawn out by those objects
and subjects which are the subject of its interest and belief,
and that it ignores objects and subjects contrary to these
So true is this that if two men of equal
mental powers and intellectual efficiency were subjected to precisely the
same conditions and set of circumstances, were caused to undergo

(01:43:10):
the same general experiences, in fact, each might obtain entirely
opposite results, where their respective sub conscious mentalities filled with
opposite conditions of faith and confident expectation. The expectant attention
of each man would cause him to perceive things which
were imperceptible to the other man. Of equal mental power
and intelligence. One would see the thorns, the other the roses.

(01:43:32):
One would see the whole, the other the body of
the doughnut. One would see only the things making for failure,
the other the things conducive to his success. Each would
see that for which he was looking, and would be
looking for that which his confident expectation believed would be found,
and to which accordingly his expectant attention would be directed.
This is why one man would be able to say,

(01:43:54):
in the end and lo, mine own hath come to me,
and the other that would which I feared, hath verily
now come upon me. But this is not all. In
other books of this series we have called your attention
to the power of the mind to attract to itself
the things of the outside world which are correlated to
its thoughts. In the books Personal Power and Thought Power, respectively,

(01:44:18):
we have gone into details concerning this subject, which is
merely referred to at this place. That such law of
mental attraction exists is now admitted by many of the
world's most careful thinkers. It is no longer held to
be a vague and fanciful notion held by a few visionaries.
Whatever may be the theory held to be underlying it,
and there are many such, the presence and power of

(01:44:40):
this law must be admitted by all unprejudiced persons. Its
results and effects form evidence found at every turn, evidence
which is valid and incontrovertible. This law of mental attraction,
being mental in its essence and in its form of action,
must operate on all planes of the mind, and indeed
has been discovered so to act. The mind has many

(01:45:03):
planes of activity, and as we have said, at least
three quarters of its operations are performed below or above
the plane of ordinary consciousness. The subconscious plays a most
important part in the operations of this mental law of attraction.
The forces under this law are largely set in motion
and activity by impulses coming from the region of the subconscious.

(01:45:25):
This being the case, you may realize how important it
is for you to so train, educate, re educate, and
direct your subconscious mental faculties, that they may be filled
with the faith of hope and not the faith of fear.
That your confident expectation may be directed forward and not backward.
That your expectant attention may see the helpful things and
not those which hinder and pull back. Get busy with

(01:45:48):
your subconscious. Train it educated, re educated, direct it, inclineate,
teach it, suggest to it along the lines of the
faith in success and power, and not those of the
faith in failure and weakness. Set it to work swimming
with that current. The subconscious is much given to faith.
It lives on faith, it acts upon faith. Then see

(01:46:12):
that you supply it with the right kind of faith,
and avoid as a pestilence that faith which is based
on fear and is grounded in failure and despair. Think
carefully and act faith power your inspirational forces. By William
Walker Atkinson, nineteen twenty two. Faith and enthusiasm. Faith is

(01:46:34):
the underlying principle of that remarkable quality of the human mind,
which is known as enthusiasm. It is its essence, It
is its substance, It is its actuating principle. Without faith,
there can be no manifestation of enthusiasm. Without faith. There
can be no expression of the activities of enthusiasm. Without faith,

(01:46:55):
there can be no exhibition of the energies of enthusiasm.
Without faith, the quality of enthusiasm remains dormant, latent and static.
Faith is needed to arouse it, to render it active,
to cause it to become dynamic. Moreover, the faith required
for the manifestation and expression of enthusiasm must be positive faith.

(01:47:15):
Faith in the successful outcome of the undertaking, faith exhibiting
its positive phases, faith in the attainment of that which
is desirable and which is regarded as good. You can
never manifest enthusiasm toward that which you confidently expect to
be a failure, nor toward that which you feel will
bring undesirable results and effects. Negative faith has no power

(01:47:36):
to arouse enthusiasm. The presence of positive faith is necessary
to awaken this wonderful latent mental or spiritual force. Enthusiasm
is a mental or spiritual force which has always been
regarded by mankind with respect, often with a respect mingled
with awe. To the ancients, it seemed to be a
special gift of the gods, and by them it was

(01:47:58):
regarded as animating the individual with almost divine attributes of power,
and as causing him to absorb a portion of the
essence of the divine nature. Recognizing the fact that men
under the influence of enthusiasm often accomplish almost superhuman tasks,
the ancients came to believe that this added power and
capacity arose from the superimposition of power from plains of

(01:48:19):
being above that of humanity. Hence, they employed terms to
define it which clearly indicated their belief in its transcendent nature.
The term enthusiasm is directly derived from the ancient Greek
term meaning to be inspired by the gods. The two
compositive elements of the original term are, respectively, a term

(01:48:40):
denoting inspiration and one denoting the gods or divinity, The
two terms in combination meaning literally inspired by the gods.
The present meaning of the term in its English usage
is one inspiration as if by a divine or superhuman power,
or two enkindled and kindling fervor of soul, or three

(01:49:01):
ardent and lively zeal re interest. The term enthusiast formerly
was employed in the strict sense of one moved or
actuated by enthusiasm, but it has gradually acquired the corrupted
meaning of visionary, fanatic zealate, or one carried away by
zeal or fanaticism, this latter meaning having arisen by reason
of the intempered actions and expressions of persons carried away

(01:49:24):
by zeal or fanaticism, lacking the balance of reason and logic.
The implied discredit arising in this way has in some
degree extended to the term enthusiasm itself. This is much
to be regretted, for the term has an honorable history
and in its true meaning, indicates a most important and
valuable quality of the human mentality. It should be needless

(01:49:46):
for us to add here that in the present consideration
of the subject, we are employing the term enthusiasm only
in its true sense and with its most approved meaning
and implication. It is interesting to note that in the
history of the term enthusiasm, the word has been almost
invariably associated with the idea of inspiration. The latter term

(01:50:06):
originally meant breathing in, and in its figurative sense, it
indicated a breathing in of divine or superhuman power. As
we have pointed out to you, enthusiasm originally meant to
be inspired by the gods. Later the definition was extended
to include that inspiration of great writers, poets, artists, and orators.

(01:50:27):
Thus Socrates speaks of the inspiration of the poets as
a form of enthusiasm. In its present usage, the term
enthusiasm has come to mean a lively, ardent, wholehearted interest
in or devotion to a cause, subject, or object, and
the word inspiration is employed to indicate an elevating, quickening,

(01:50:48):
enthusiastic interest which stimulates and animates the intellect and the
emotions of the individual. The two expressions enthusiasm and inspiration,
respectively have traveled hand in hand through the centuries even today.
In the more or less figurative and metaphorical employment of
these words, we find that the quality of enthusiasm is

(01:51:09):
held to manifest and express itself in that quickening stimulation
of intellect and emotions which denotes inspiration. In such modern usage,
here the student of psychology finds another instance and illustration
of the general rule according to which modern psychology employs
the present knowledge of the subconscious to account for much
that was formerly attributed to supernatural or at least superhuman

(01:51:31):
influences and power. Enthusiasm and inspiration, which the ancients believe
to be the result of the breathing in of divine
or supernatural essence or the superimposition of supernatural or superhuman power,
are now held to be the result of the aroused
and quickened activities of the subconscious, of that wonderful region
of the mentality of man from which emerges so much

(01:51:53):
of the greatest importance to him. In the subconscious of man,
there abide many wonderful powers of mind and will. It
would seem that man has merely scratched the surface of
his mental capacity and power, and that great stores of
power remain beneath that surface, as yet untouched, awaiting the
tapping of the mental tools of the individual. At times

(01:52:15):
under great stress and under great necessity, the individual seems
to contact these hidden storehouses of power, and accordingly he
is able to perform work which ordinarily is far beyond
his power of accomplishment. At such times we say of
him that he is veritably inspired, and he seems indeed
to have breathed in some strange potent influence which magnifies

(01:52:38):
his powers and efficiency. But the necessity over the individual
usually loses his new power and sinks back to his
ordinary condition. He has not as yet learned how to
maintain or retain the contact once accomplished. William James, in
his celebrated essay The Powers of Man, called attention to
this comparatively common occurrence, i e. That of the sudden

(01:53:01):
inrush of increased power in times of necessity. He compared
it to the second wind which comes to the person
who has over exerted his ordinary physical powers. Such person,
after feeling exhausted and fatigued to such an extent as
almost to be compelled to cease his efforts when he
is all out of breath, suddenly experiences a feeling of

(01:53:21):
relief and finds that his second wind has come to him,
and that he is thereby enabled to make a fresh start.
Professor James held that man not only possesses the power
of developing a second wind in physical exertion, but that
also he has the power of developing a mental second
wind in much the same manner. He points out to

(01:53:42):
his readers that often when a man is compelled to
perform mental work under an increased strain by reason of
unusual necessity, and when, as the result of such effort,
he finds himself on the verge of complete exhaustion, then
in many instances he seems to tap a deeper stratum
of mental energy and low his mind takes on a
new freshness and manifests renewed power. The mental second wind

(01:54:06):
thus attained, he is able to make a fresh start.
James held that not only is the mental second wind
capable of development, but also that there is the possibility
of the development of a third wind, a fourth wind,
and so on, the limit not being as yet known.
Others who have used the James theory of the mental
second wind as a foundation for further speculation and experiment

(01:54:30):
have sought to locate the storehouse of this latent second
wind of the mind. They have pointed out that it
must be stored away somewhere, for it could not have
proceeded from nothingness. These psychologists and others are practically in
general agreement in the belief that this hidden storehouse is
located in the great regions of the subconscious, and that

(01:54:51):
its stores are possible of being drawn upon only when
the subconscious is aroused, stimulated, or quickened by great interest,
when it is inspirired by great feeling, in short, when
it is filled with enthusiasm. The above stated conclusion agrees
with our own general experience, with your own personal experience.

(01:55:11):
In fact, you have found that when you become quite
intensely interested in a subject, object, study, pursuit, or cause,
so that your enthusiasm is thoroughly aroused, then there comes
to you a highly increased and greatly intensified degree in
amount of mental energy and power. At such times, your
mind seems to work with lightning like rapidity, and with

(01:55:32):
a wonderful sense of ease and efficiency. Your mental powers
seem to be quadrupled. Your mental machinery seems to have
some miraculous oil poured into the proper place, thus removing
all friction and allowing every part of the mechanism to
move smoothly and easily and with wonderful speed. At such
times you feel indeed actually inspired. You feel that a

(01:55:55):
new world of attainment would be open to you if
you could but make this mental condition a permanent one.
This increased sense of mental power, this increased ease of
mental work, this increased capacity for accomplishment, all these are
manifestations and expressions of that second wind, which is one
of the qualities of the subconscious, and which is called forth.

(01:56:15):
Whenever and wherever you can manage to arouse your subconscious
faculties to a sufficient extent, you will find, by exercising
your powers of remembrance, that in the cases mentioned, you
have been conscious of a greater or less amount of enthusiasm,
i e. Of a lively quickening of interest in the
matter before you and toward which you have directed your
concentrated attention. This enthusiasm has so stimulated and vitalized your

(01:56:39):
intellectual and emotional powers that your reserve force of mental
energy has been drawn upon, and you have become conscious
of an inflow of efficiency and capacity in the performance
of the task, duty, or work before you. You may
readily see how and why the ancients believe this to
be the action of a supernatural or superhuman power which
was breathed in by them, and which was in effect inspiration.

(01:57:03):
Looking around you in your world of practical, everyday work
and effort, you will see why business men other men
of affairs regard as an important factor of successful work
that mental quality known as enthusiastic interest on the part
of the person's performing that work. This enthusiastic interest in
the work or task is found to call forth all
the mental and physical powers of the worker. He not

(01:57:26):
only puts into his task every ounce of his ordinary capacity,
but he also draws upon that hidden reserved force of
his subconscious mentality and adds that to his ordinary full energy.
When he approaches the fatigue limit, his enthusiastic interest carries
him on, and before long he has caught his second
wind and obtained his fresh start. Ask any successful sales

(01:57:48):
manager for a list of the essential characteristics of the
successful salesman, and on that list you will find this
capacity for a habit of enthusiastic interest, occupying a prominent
place this not only because of its highly important effect
upon the work of the salesman himself, but also because
enthusiasm is contagious, and the lively quickened interest of the

(01:58:10):
salesman tends to communicate itself to the subconscious mentality of
his customer. In the same way, the enthusiasm of the
public speaker, orator, advocate, or statesman energizes and quickens his
entire intellectual and emotional nature, thus causing him to do
his best. Likewise, communicating itself to his audience by means
of mental contagion, the man with his soul afire tends

(01:58:34):
to fire the souls and hearts of those around him.
The spirit of the enthusiastic leader, foreman or boss is
caught by those under him. Enthusiasm is clearly a manifestation
of the emotional phase of man's mentality, and it appeals
directly and immediately to the emotional nature of others. Likewise,

(01:58:54):
it is clearly a product of the subconscious mentality, and
accordingly it appeals directly and immediately to the subconscious mentality
of others. Its effect is characteristically animating, energizing, inspiring, quickening.
It not only stirs the feelings and sets fire to
the spiritual nature. But it also stimulates and vivifies the

(01:59:16):
intellectual faculties. The live wires in the world of men
are those individuals who possess the quality of enthusiastic interest,
highly developed and habitually manifested. When the occasion calls for it, overdone,
it defeats its object. The golden mean must be observed,
But lacking it, the man is what is known in

(01:59:36):
the idiom of practical men as a dead one. As
we have previously pointed out to you, enthusiasm without faith
is a mere term, having no real substance or meaning
or else it is a sham, a counterfeit, a bluff,
or perhaps a hysterical imitation of the real mental quality.
The man of true enthusiasm does not gush, nor is

(01:59:57):
he a visionary or a fanatic. These are the signs
of the abnormal development or manifestation of this valuable quality.
The man of true enthusiasm is characterized by his abiding
faith in his proposition or subject, by his lively interest
in it, by his earnestness in presenting it and working
toward its accomplishment, by his untiring, indefatigable efforts on its behalf. Faith, however,

(02:00:21):
is the foundation upon which all the rest is built.
Lacking faith, the structure of enthusiasm falls like a house
of cards. The more faith a man has in that
which he is doing, toward which he is working, or
that which he is presenting to others, the greater will
be the manifestation of his own powers and capacity, The
more efficient will be his performance of the work, And

(02:00:42):
the greater will be his ability to influence others and
to cause them to see things in the light of
his own earnest belief and interest. Faith arouses and sustains enthusiasm.
Lack of faith deadens and inhibits it. Unfaith and positive
disbelief kill it. It is clear that the first step
toward the culture and development of enthusiasm is that of

(02:01:02):
the creation of faith in the subject or object toward
which you wish to manifest and express enthusiasm. If you
have no faith in the subject or object of your activities,
then you will never be able to manifest enthusiasm concerning
that subject or object. And if you are unable to
manifest at least a fair degree of such enthusiasm, then
you will never be able to express your full energies

(02:01:24):
or to manifest your full powers in those activities. Finally,
if you are unable to express your energies to the
full and to manifest your powers adequately in those activities,
then you will never be able to attain the full
measure of success in your work connected with that particular
subject or object. If you cannot arouse faith and enthusiasm

(02:01:44):
in your work, you would do well to change your
work so as to have it cover that in which
you can arouse faith and manifest enthusiasm. Faith, however, is
not all that is involved in enthusiasm. Added to faith,
there must be a keen interest in the subject or
object toward which you have directed your expectant attention. Interest
adds zes to your activities and renders pleasant the tasks which,

(02:02:08):
without it would be monotonous, drudgery and slavish toil. Interest
transforms toil and work into a labor of love. When
you are deeply interested in a task, you like to
perform the work connected with it. Interest arouses the creative
instinct in the heart and soul of the worker, and
all true creative expression is pleasant and is capable of

(02:02:29):
affording satisfaction to the worker. The best work is not
that work performed merely by the hands, nor even that
in which the head adds its work to that of
the hands. It is only when the heart takes its
place in the working partnership and adds its power to
that of head and hands, that the really creditable and
worthy work of the individual is performed. Interest may be

(02:02:50):
aroused and maintained by an intelligent observation of the subject
or object of the work. Everything is capable of arousing
interest if you will look deep enough and long enough
for its interesting qualities and properties. The discovery of interesting
facts or qualities in anything creates new interest. This new
interest attracts still newer interest, and this still further interest,

(02:03:12):
until finally you find yourself quite deeply engrossed by the
subject or object. There is an emotional satisfaction in the
discovery of new facts and qualities in anything under your observation,
and there is a similar pleasure in discovering improved ways
of performing a task. Interest developed to a sufficient extent
leads directly toward enthusiasm. Interest, however, is quite difficult to

(02:03:37):
arouse concerning anything in which you have no faith. Lack
of faith is a negative mental quality and it serves
to deaden all the mental powers which are involved in
the consideration of in thought concerning a subject or object.
Still more harmful is a positive unfaith in a subject
or object, a positive belief that the thing is not worthy,

(02:03:58):
not good, not worthwhile no, not honest, not destined to succeed,
or rather destined not to succeed. Disbelief or belief directed
toward the undesirable qualities or prospects of a thing quickly
deaden all interest in that thing, and interest absent. The
thing becomes hateful, and all work connected with it grows

(02:04:18):
Loathsome faith being absent, interest dies, and interest dying or dead,
there can be no enthusiasm felt, expressed, or manifested. Lack
of faith, however, or even positive unfaith, often may be
overcome by a careful and extended examination in consideration of
the subject or object in question. Your lack of faith,

(02:04:41):
or even your positive unfaith concerning that subject or object,
may arise from an imperfect knowledge concerning it. Before discarding,
a thing is incapable of arousing and maintaining faith in
your mind concerning it, you should examine it from every
angle and from every point of view, so as to
be sure that you really understand it down to the
ground floor. Do not allow your prejudices to exert an

(02:05:04):
undue influence upon you. This is a most common mistake
and fault. Get your facts right before you act. You
may discover new facts which will change your whole mental
attitude toward the thing in question, and you may thus
find a firm foundation for a new faith in it.
But having observed every precaution, and having tested the thing

(02:05:24):
from every angle and viewpoint, and having finally come to
the positive and certain conclusion that there is not and
can never be any faith in you concerning that thing,
then there is but one course for you to pursue,
and that course is to get away from that thing
as soon as you can do so, with due regard
for your duties towards yourself and to others who may
be interested with you in the thing. Time and labor

(02:05:45):
bestowed upon a thing in which you have no faith
and toward which you feel sure that you can never
entertain faith is time and labor wasted. Get out and
take hold of something in which you have or can
have faith, toward which and consum which you feel that
you can manifest and express enthusiasm. Life without faith and
enthusiasm is a living death. Persons living that life are

(02:06:09):
mere walking corpses. If you would be a live wire
instead of a dead one, you must begin to arouse
and develop enthusiasm in your heart and soul. You must
cultivate that keen and quickened interest, and that lively and
earnest faith in what you are doing and in the
things to which you are giving your time and work.
You must mentally breathe in and inspire that spirit of

(02:06:32):
life which men for many centuries have called enthusiasm, and
which is the twin sister of inspiration. Then will you
know the exhilaration of that enkindled and kindling fervor of soul,
that ardent and lively zeal, the mark of true enthusiasm.
Faith Power, Your Inspirational Forces. By William Walker Atkinson, nineteen

(02:06:54):
twenty two. Faith and Mental Power. In the volume of
this series entitled Personal Power, and in several other volumes
of the same series, we have repeatedly called the attention
of our readers to the fact that the powers and
energies of the mind are called forth under the influence
of those mental activities known respectively as one ideation, two desire,

(02:07:17):
and three will. First, there must be present in the
mind a strong, clear, definite idea and mental picture of
the object toward which the mental energies and powers are
to be directed and applied. Second, there must be present
in the mind a strong, insistent, burning desire, longing and
craving for the attainment of the object toward which the

(02:07:38):
mental energies and powers are to be directed and applied. Third,
there must be present in the mind as strong, determined
and persistent will that there shall be attained that object
toward which the mental energies and powers are to be directed.
These three mental factors operate in the direction of arousing
maintaining in action the mental powers and energies necessary for

(02:07:59):
them the accomplishment of the particular work required for the
attainment of the object of attention, desire, and will. If
any of the three be but weakly manifested or faith
power practically absent, then there will be a corresponding weakness
in the action of the mental powers and energies. In
effective mental action, there must always be the clear, definite

(02:08:20):
idea of that which is sought after, the ardent, insistent
desire for it, and the strong persistent will for its attainment.
Underlying these three there must always be that strong, lively,
unfailing faith which serves as the base and foundation of
the entire structure. Not only does faith serve as the
base and foundation of the mental structure just mentioned, but

(02:08:43):
its influence must also ascend to and permeate that which
rests upon it. Faith not only supports and sustains, but
it likewise correlates and coordinates the three mental factors, and
also animates, energizes, stimulates, and inspires them. When we examine
in the matter closely, we perceive this action and influence
of faith upon each of the three aforesaid mental factors

(02:09:06):
involved in all successful activities and performances of the mind
of man. Without the presence and action of faith, there
is a weakening and deadening of ideation, of desire, and
of will. Quickened faith increases the efficiency of each and
every one of these three mental factors in their individual
or their coordinated existence. Let us now consider in a

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little closer detail the action and influence of faith upon
these three several mental factors involved in the successful manifestation
of mental power faith in idealization. In this instruction, the
term Idealization is employed in the sense of the act
of creating the ideal mental form, pattern, design, or mold

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of that which you desire to materialize in objective reality.
In the volume of this series entitled Personal Power, we
present the idea of idealization as follows. Ideal clearly defined
in outline and sharply defined in configuration, while energized and
vitalized by an inflow of will power, tend to materialize
themselves in objective reality by means of a building up

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a corresponding ethereal pattern, outline, design, or mold around which
is deposited the substance of materialization, and be by means
of attracting to itself the person's conditions, things, and environmental
factors which aid in the process of materialization. Materialization is
the act or process of investing with material form or

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material properties that which has previously existed in idealized form
or condition. In the same volume are given the following
suggestions concerning the materializing of the ideal form the form
in the seed which you desire to manifest in the
form of plant, flower, and fruit. One idealize the desired things, happenings,

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or conditions just exactly as if they were existent in
active at that particular moment, right here and now before you. Two.
Idealize yourself as you wish to be or to do.
Three Idealize others as you wish them to be or
to do. For Idealize happenings as you wish them to occur.

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Five Idealize conditions as you wish them to be. Six
Idealize environment as you wish it to be. Seven Idealize
your power, strength, or ability as you wish them to be.
It is of paramount importance in all cases in which
you wish to accomplish something by the power of your mind,
whether along exoteric or esoteric lines of activity, that you

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should first create in your mind a clear, strong, definite idea, ideal,
or mental picture of the thing or condition which you
wish to create or bring into material form in the
objective world. The importance of this creation of a clear, strong,
definite idea or ideal of that which you wish to attain, accomplish,
or gain possession of cannot easily be overestimated. From the

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simplest task to the greatest achievement. The materialization is rendered
far easier of accomplishment and far more effective in its results.
By reason of the previous existence of a strong, clear,
definite mental idea, ideal or form. The ideal form must
always precede the material form. We shall not extend our

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consideration of idealization in this place, for it has been
covered fully in other volumes of this series. Our purpose
here is merely that of pointing out to you the
fact that it is most difficult, if not indeed actually impossible,
to practice idealization effectively unless there first exists in your
mind affirm, earnest, steadfast faith concerning the possibility of the

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accomplishment or of the bringing to pass of the desired
thing or condition. Faith so directed clears the path of
the idealizing activities. It removes all obstacles and hindrances to
their action. It enables the mind to form clearly the
idea or mental image, and to endow the same with
the appearance of reality. Doubt, distrust, or feeble faith, on

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the contrary, interfere with the process of idealization and renders
the ideal or mental picture hazy, indefinite, and indistinct. Unfaith
or faith extended in the opposite direction tend to distort
the ideal form, if not indeed to cause it to
take on the form of the opposite to that which
is desired. Feeble faith or distrust and doubt, and still

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more unfaith or wrongly directed faith cause you to feel
that all effort toward attainment is futile, useless, and not
worth while. They cause the poison of I can't to
enter the mind, and the battle is lost before it
is begun. The creative imagination and the ideative faculties refuse
to create strong, dear, definite ideas or ideals of that

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which they feel can never be accomplished or gained. On
the contrary, when you feel that there is as a
strong probability or chance of the successful accomplishment or attainment,
when confident expectation manifests itself, when the I can and
I will spirit asserts itself within you, then your mind
eagerly performs the work of idealization, and your creative imagination

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vividly pictures the mental forms which you desire to manifest
in material, objective form and effect. So right here in
the first stage of the manifestation of personal power, in
the stage of idealization, you are confronted with the necessity
of developing and maintaining faith in confident expectation, and with
the necessity of inhibiting doubt, disbelief, distrust, unfaith, or faith

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wrongly directed. Before you can materialize that which you wish,
you must first know exactly what you wish. Must know
it in clear ideal form. The more definite and clearer,
the better faith aids in this idealization, while doubt, disbelief, distrust, unfaith,
or faith wrongly directed will tend to paralyze you their

(02:15:00):
ideative powers by means of the insidious introduction of the
feeling of what's the use It can't be done. I
don't believe it. It is impossible. These in themselves being ideas,
ideals or mental pictures opposed to the accomplishment or attainment
of the desired thing, and which, like all other ideals,
will strive to become real and to take on material

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objective form. Here is the principle. In concise form, Faith
encourages and promotes effective idealization. Doubt, un faith, distrust and
disbelief retard and render ineffective the process of idealization. Faith
in desire. Desire is the second factor of mental power.

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You must not only know definitely exactly what you want
and manifest it by means of idealization. You must also
want it hard enough and manifest it in insistent desire.
Desire is the flame and fire which create the stem
of will. The will never goes out into effective action
except when drawn forth by active and sufficiently strong desire.

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Desire furnishes that motive for will. Will never becomes active
in absence of amotive. When we speak of a man
having a strong will, we often mean really that he
has strong desire desire, strong enough to cause him to
exert every ounce of power and energy in him toward
the attainment or accomplishment of the object of desire. Desire

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exerts a tremendous influence upon all of the mental faculties,
causing them to put forth their full energies and powers,
and to perform their work efficiently. It stimulates the intellect,
inspires the emotions, and quickens the imagination. Without the urge
of desire, there would be but little mental work performed.
The keynote of desire is I want, and to gratify

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and satisfy that want, the mind puts forth its best energies.
Without desire, you would do but little thinking, for there
would be no motive for such Without desire, you would
perform no actions, for there would be no moving reason
for such. Desire is ever the mover to action to action,
mental as well as physical. Moreover, the degree in the

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intensity of your work, mental or physical, is determined by
the degree of desire manifested in you concerning the object
or end of such work. The more you want a thing,
the harder will you work for it, and the easier
will such work seem to you to be. The task
performed under the influence and incentive of strong desire will
seem much easier than would the same task performed without

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such influence and incentive, and infinitely easier than would the
same task appear if its end and object were contrary
to your desire. No argument is needed to establish these facts.
They are matters of common knowledge and are proved by
the experience of everyday life. In the volume of this series,
entitled Desire Power, we have given our readers the following

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general rule concerning the effects of desire upon actions and
performance of work, and consequently upon the attainment and accomplishment
of one's ideals. The degree of force energy, will, determination, persistence,
and continuous application. Manifested by an individual in his aspirations, ambitions, aims, performances, actions,

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and work is determined primarily by the degree of his
desire for the attainment of these objects, his degree of
want and want to concerning that object. So true is
this principle that some who have studied its effects have
announced the aphorism you can have or be anything you
want if you only want it hard enough. We shall
not go into a detailed consideration of the effect and

(02:18:39):
force of desire at this place. We have considered it
in other volumes of this series. Our purpose here is
merely that of calling to your attention the important fact
that without faith, it is practically impossible for you to
manifest strong, ardent, insistent desire. If you are filled with doubt, distrust, unfaith,
for disbelief in a thing or can discerning the successful

(02:19:01):
accomplishment or attainment of anything, he will not be able
to arouse the proper degree of desire for that thing
or for its accomplishment and attainment. Lack of faith or
still more positive disbelief tends to paralyze the desire power.
It acts as a break or as a damper upon
its power. Faith, on the contrary, frees the breaks of

(02:19:22):
desire or turns on the full draft of its fire.
Desire in order to be efficient, must be insistent, urgent, imperative,
refusing to be denied. It must be that eager, longing, craving, seeking, striving,
which will not rest content unless satisfied or gratified. It
must be, as we have repeatedly stated in the various

(02:19:45):
volumes of this series, the same kind of craving in
fierce demand that is capable of arousing a want or
want it equal to that of the drowning man's desire
for air, the desert lost man's desire for water, the
starving man's desire for food, the mother animal desire for
the welfare of her offspring, and the wild creature's desire
for its mate. Such a degree and intensity of desire

(02:20:08):
is practically impossible without the existence of a strong, earnest
faith and a high degree of confident expectation. Here is
the principle in concise form. Faith encourages and sustains, promotes
and maintains desire in its highest degree of efficiency. Doubt, disbelief,
distrust and unfaith retard and restrict, inhibit and paralyze this

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efficient manifestation of desire faith in will action. Will action
is the third factor of mental power. You must not
only know clearly just what you want and see it
in your mind's eye in ideal form. You must not
only want it hard enough and arouse its power to
a degree of insistence and demand which will not brook

(02:20:50):
denial or defeat. You must also call into service the persistent, determined,
indomitable application of the will, which will hold your energies
and powers step dadfastly and relentlessly to the task of
accomplishment and attainment. You must will to will, and must
make your will will itself in the act of willing.
Will is perhaps the most mysterious of all of the

(02:21:12):
mental powers. It seems to dwell on a mental plane
alone by itself. It lies nearer and closer to the
i ami or ego than does any other phase of mentality.
It is the principal instrument of the i ami, the
instrument which the latter employs directly and immediately. Its spirit

(02:21:32):
is persistent determination, Its essence is action. Whenever you act,
then do you employ your will. Will Power is the
dynamic phase or aspect of mental power. All other mental
force is more or less static. It is only when
the will becomes involved in the process that mental power
manifests its dynamic phase or aspect. Wise, men have held

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that all power is will power at the last, and
that all activities are forms or phases of will action
at the last. In the cosmos as well as in
the individual, will power is the essential and basic phase
of power. While it is true that will go out
only in response to desire, consciously or unconsciously present and active,

(02:22:16):
and while it is likewise true that will always moves
toward an idea previously existent in the mind, it is
also true that will is greatly encouraged in action and
inefficiency by the presence and power of an earnest faith
or confident expectation, and that its action is retarded, restricted, weakened,
or perhaps absolutely inhibited by an absence of faith, or

(02:22:36):
by the presence of unfaith, doubt, distrust, or disbelief. You
may satisfy yourself concerning the influence of faith upon the
will by means of the consideration of a few simple
hypothetical cases. For instance, you may be admiring a distant
star and speculating concerning its scenes and possible inhabitants. You

(02:22:59):
feel a strong desire to know something about that distant object.
You feel that you would like to travel through space
until you reach it seanes, or that you would like
to reach out and draw it toward you, that you
might inspect it. Yet you make no move toward flying
through space, nor do you extend your hand like the
infant reaching for the moon, and attempt to grasp it.

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Why not, of course, simply because you have no faith
that such attempts would be successful. You manifest positive doubt, distrust,
and disbelief concerning the idea, and your will is not
called into action concerning it. Upon the same principle, though
the case is not such an extreme one, your will
does not move into action concerning many other familiar objects,

(02:23:42):
being inhibited by your positive disbelief concerning the possibilities of
its accomplishment. Again, if you have only a faint degree
of confident expectation of the possible or probable outcome of
an undertaking, then your will moves but feebly toward action
concerning that undertaking. If you feel that the chances are
all against me, or that I haven't a chance in

(02:24:04):
the world of doing this, then your will is practically paralyzed,
so far as is concerned any action directed toward the
accomplishment of that thing. In the degree that you doubt
or disbelieve in the efficacy of an action, so will
be the degree of the weakening, restriction, or inhibition of
your will action concerning that thing. The converse of the
above proposition is likewise true. In the degree that you

(02:24:27):
have faith in an undertaking or course of action, and
in the degree of your confident expectation of the successful
result of action in that direction, so will be the
degree of the ease, efficiency, and force of your will
action in that direction. The greater your faith and your
confident expectation, the greater will be the ease and efficiency
of your manifestation of will action concerning the object of

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your faith and expectant attention. Here is the principle and
concise form. Faith encourages and stimulates will action and persistent determination. Doubt, distrust,
disbelief and unfaith restrain, restrict, retard and inhibit will action
and persistent determination. Faith in combined idea, desire will From

(02:25:10):
the foregoing, you will realize that, in order to manifest
your mental power to its full degree of efficiency or
even to an approximate degree of effectiveness. It is necessary
that you should experience and entertain at least a very
considerable amount of faith and a lively degree of confident
expectation concerning the object subject, achievement, or attainment toward which

(02:25:31):
your mental power is to be directed. If you have
not this degree of faith and confident expectation, you cannot
expect to be able to manifest an effective degree of
mental power in the case. In the event of finding
yourself in such a position, you must either strive to arouse, develop,
and cultivate a true faith and a rational, confident expectation

(02:25:52):
concerning the object of your endeavors, or else be to
withdraw from the attempt because you fail to find a
rational and valid basis for such faith and confident expectation.
To continue the attempt without faith and without at least
a very fair degree of confident expectation is to violate
the essential laws of your own mental and spiritual being. However,

(02:26:14):
as we have pointed out to you before, it is
not proper to withdraw from a task or a pursuit
or undertaking because of lack of faith and confident expectation
until you have thoroughly examined the matter in the light
of reason, free from prejudice, nor until you have satisfied
yourself that there is no valid and true basis for
faith in the thing in question. However, the fact remains

(02:26:35):
undisputed that without faith and confident expectation, your mental power
will refuse to manifest itself actively and efficiently. Your heart
must be in the undertaking or task, or your head
will not do its best work therein, and your hands
will follow the lead of the head. Efficiency comes from
the exercise of head, heart, and hands. Faith Power your

(02:26:59):
Inspiration Forces. By William Walker Atkinson, nineteen twenty two, The
Attractive Power of Faith. In addition to the influence exerted
by faith over and upon those phases of mental power
which manifest in the more familiar activities of thought, desire,
and will, which you have considered in the preceding section

(02:27:20):
of this book, faith also plays an important part in
those less familiar activities of the mind which operate in
the direction of affecting and influencing the things, conditions, and
persons in the outside world. This is particularly true concerning
that phase or form of mental power which manifests along
the lines of the law of mental attraction. While the

(02:27:41):
orthodox and more formal schools of psychology do not as
yet openly admit the validity of the phenomena of mental
power to which we have just referred, Nevertheless, there exists
a large and rapidly growing body of careful thinkers, experimenters,
and observers who have thoroughly satisfied themselves of the reality
of such phenomena and of thelidity of the teachings concerning

(02:28:01):
the mental laws governing them. That thought travels in subtle waves, currents,
and streams of vibratory energy which extend far from the
brain of the persons originating them. That these vibratory thought
waves or thought currents affect and influence other persons and things.
That thought is contagious and awakens corresponding mental vibrations in
others at a distance. All this has now come to

(02:28:23):
be accepted as truth by millions of persons all over
the world, And though not as yet formally accepted and
taught by the orthodox conservative schools of psychology, the general
hypothesis is accepted as true by great numbers of very
careful thinkers, and the body of experimental and practical proof
supporting it. Is increasing rapidly in size and importance. One

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of the most interesting and at the same time most
important and practical phases of this general class of mental
phenomena is that which is known as mental attraction or
thought attraction, the attractive power of thought manifesting along the
lines of the law of mental attraction. It is with
this particular phase that we are specially concerned in this consideration,
rather than that of thought power in general. We have

(02:29:09):
considered the general subject of thought power, thought vibration, et
cetera in that volume of this series entitled thought power.
In the present volume, we are concerned with thought power
only so far as it is associated with faith power,
and the attractive power of thought is closely linked with
that of faith power. As you will see as we
proceed with the present consideration of the subject, the attractive

(02:29:32):
power of thought manifesting along the lines of the law
of mental attraction may be stated as follows. One thought,
in the form of subtle vibratory force, travels in constantly
widening circles from the center represented by the brain of
the individual. Two, these thought waves, coming in contact with
the minds of other persons, tend to set up corresponding
vibrations there manifesting what has been called the contagion of thought.

(02:29:56):
Free these thought vibrations of the individual manifest that general
law of thought, by reason of which thought continually strives
a to manifest itself in action, and b to materialize
an objective form that which exists within itself in ideal form.
For these thought vibrations, operating as above stated, tend to

(02:30:17):
attract and draw to the individual the objects and conditions
of the outside world which are correlated to the thought
of the individual, or else to attract and draw the
individual to such correlated objects or conditions. The attractive power
of thought, sometimes called the drawing power of the mind,
operates along the lines of what is known as the
law of mental attraction. As we have said, this law

(02:30:40):
of mental attraction operates along certain general lines of manifestation,
though exhibiting numerous special phases or forms of such manifestation,
its general principle of operation is well expressed by the
term correlation. Correlation means reciprocal or mutual relation, and relation
means connection, kinship, alliance, attachment, or affinity. Correlation then means

(02:31:07):
mutual or reciprocal relation, connection, kinship, alliance, attachment, or affinity.
Things which are correlated are tied for link together by
mutual affinity, kinship, alliance, or similar connection. One of the
cardinal principles of mental science is that thoughts and the
things represented by them are correlated, i e. Linked and

(02:31:28):
connected by subtle ties or bonds of attachment, affinity, or kinship.
The second principle of mental science is that correlated things
tend to attract each other. Thus, the things of the
outside world tend to attract the thoughts which are correlated
to them, and the thoughts tend to attract the things
to which they are correlated. Thus there is set up
a process of mutual attraction or drawing to things attracting

(02:31:52):
and drawing to themselves correlated thoughts and thoughts attracting in
drawing to themselves correlated things, conditions, happenings, or persons. The
same mental law also operates so as to draw to
the individual the thought currents of others which are correlated
to his own by reason of similar rate of vibrations
or of common nature of the thought. Thought attraction has

(02:32:14):
been compared with the action of the magnet, and indeed
the mind is a powerful magnet. Attracting in drawing to
itself those things which are in harmonious vibration with it.
It has also been compared to the action of gravitation,
and the analogy is quite striking. The law of mental
attraction might well be called the law of mental gravitation.

(02:32:36):
Gravitation is that attraction or force by which all bodies
or particles in the universe tend towards each other. Not
only does the Earth attract the tiny particle of matter,
but the latter also attracts the Earth. Not only does
the Sun attract the Earth, but the latter also attracts
the Sun. Not only does the Earth attract the Moon,
but the latter also attracts the Earth, as is evidenced

(02:32:58):
by its pulling force upon the Earth's tipe. There is
the mutual and reciprocal pull of gravitation in force between
all material things. The law of mental attraction or mental
gravitation acts along lines very similar to those of the
action of physical gravitation. There is present and active the
mutual and reciprocal pull between thoughts and things, and between

(02:33:21):
thoughts and thoughts. Thoughts, however, are things. At the last analysis,
this principle extends even to so called inanimate objects. This
mystery is explainable under the now well established law that
there is mind in everything, even in the apparently inanimate
objects of the universe, even in the atoms and particles
of which material substances are composed. We shall not argue

(02:33:44):
this last point here. It has been considered in detail
in other volumes of this series. We are stating here
merely the general fact. Just as birds of a feather
flock together, so do the thought waves and thought currents
of different individuals draw together, and also are attracted to
the different individuals manifesting the same general character of thoughts.

(02:34:05):
There are affinities in the world of thought vibrations, just
as there are affinities between chemical substances and between individual
living creatures. We not only draw to us thought vibrations
in harmony with our own, but we also draw to
ourselves other persons whose general thought vibrations are similar to
our own. The negative phase of attraction, that phase known

(02:34:27):
as repulsion, operates along the same general lines as the
positive phase. The following lines quoted from that volume of
the present series, entitled Thought Power, will give you, in
short form, a general idea of the more complex operations
of the law of mental attraction. Not only do you
attract thought vibrations, thought waves, thought currents, thought atmospheres, et

(02:34:51):
cetera of a harmonious character, and to which your thoughts
have a natural affinity, you also attract to yourselves, by
the power of thought attraction, other persons whose thoughts have
an affinity and harmony with your own. In the same
way you attract to yourself and are attracted toward other
persons whose interests run along the same general lines as

(02:35:11):
your own. You draw to yourself the persons who may
be necessary for the successful carrying out of the plans
and purposes, the desires and ambitions which fill your thoughts
most of the time, and in the same way you
are drawn toward those into whose plans and purposes you
are fitted to play an important part. In short, each
person tends to attract toward himself those other persons whom

(02:35:34):
he needs in order to materialize his ideals and to
express his desires, providing that he wants hard enough, and
providing that the other persons are in harmonious affinity with
his plans and purposes. There are other, and still more
subtle phases of the operation of thought attraction, which must
be noted here. Although they involve the operation of certain

(02:35:54):
powers of the mind and of nature, which are but
little understood by the great masses of persons. We have
reference here to the fact that by thought attraction, not
only other thoughts, not only other persons, are attracted to oneself,
but also that the conditions, environment, and circumstances necessary for
the effective expression and manifestation of one's thoughts are often

(02:36:16):
brought into being for him. They can scarcely be said
to have been attracted to him. Rather, does it seem
that he is attracted to and by them. There is
evidently a correlation established between these things and one's thoughts.
Subtle natural forces are called into operation in order that
there may be a coordination of the person, the time,
the place, the conditions, the opportunity required for the expression

(02:36:39):
materialization of the thought. Persons who have had their attention
directed toward the operations of the law of mental attraction,
and who have learned to apply the principles of its
manifestation in their own affairs in life, observe many wonderful
instances of its power in the happenings of their everyday life.
Books newspaper items, magazine articles bearing on some subject which

(02:37:01):
is prominent in their thoughts. All these come to hand
in an almost uncanny way. Persons who fit into the
general scheme of the thought plan come into one's life.
Peculiar happenings come to pass in the same way. Things
arise which fit in with the general idea. Unexpected circumstances
arise which, although often at first sight seemingly obstructive and undesirable,

(02:37:26):
in the end are found to dovetail perfectly into the
whole scheme of things. No wonder that many persons having
these experiences are at first inclined to attribute them to
supernatural or superhuman influence, But they are in full accordance
with natural law, and are a part of the powers
of man when rightly understood. It is undoubtedly true that

(02:37:46):
clear idealization and insistent desire, combined with the persistent determination
of will, give power, energy, and force to the attractive
power of thought. In the cases just recited, thoughts characterized
by strong, clear cut ideas and ideals inspired by insistent
desire and stiffened by persistent will are far more effective

(02:38:07):
in thought attraction than are thoughts of the opposite character,
but the factor of faith or confident expectation plays an
equally important part in the process. Here, as in every
other manifestation of mental power or personal power of any kind,
the factor of confident expectation is most important, and one
which must always be pressed into service and never overlooked

(02:38:29):
or undervalued. As we have repeatedly stated in this book,
faith and confident expectation is the great stimulator and energizer
of mental power, and doubt, disbelief, distrust, and unbelief are
the great weakeners, depressants, and inhibiting forces of the mind.
The attractive power of thought is highly increased by the

(02:38:49):
presence of a lively, faith and spirited confident expectation. It
is greatly decreased, weakened, hampered, and often almost entirely inhibited
by the presence of marked doubt, disbelief, distrust, and unbelief.
The general law concerning faith and confident expectation is as
fully inactively operative in the phenomena of thought attraction as

(02:39:10):
in any of the other phases of mental power. When
your thoughts concerning an object, a plan, an undertaking, a
course of action is strongly colored by faith and confident expectation,
they are given an active, forceful, attractive quality. They may
be said to be inspired by that confident, expectant, hopeful

(02:39:30):
mental attitude, and are accordingly filled with life and spirit.
On the contrary, when your thoughts of this nature are
colored with doubt, distrust, disbelief, and unfaith, they lack life
and spirit and are weak and ineffective. When that unfaith
is of such a pronounced character as to be actually
a faith in the futility of the plan and a

(02:39:51):
confident expectation of its ultimate failure, then the thoughts strong
enough to produce effects and results tend to attract the
opposite of that desired, In short, to attract the undesirable
results instead of the desirable effects. You may understand this
better by realizing that the effect of transmitted thought vibrations
is almost precisely similar to the effect of one's mental

(02:40:13):
attitude manifested in a personal interview. You need no argument,
no illustrations to convince you of the different effect produced
upon you and in you, on the one hand, by
the confident, hopeful, expectant, optimistic mental attitude of the person
seeking to interest you in a plan or an undertaking,
and on the other hand, by that of the person

(02:40:34):
with a similar purpose, whose mind is filled with doubt, distrust, unfaith,
and disbelief in the thing which he is presenting to
your attention and which he is advocating. In such instances,
you fairly catch the mental vibrations of either of these
classes of persons, and you are distinctly aware of the
mental reaction which they induce in you. The first class

(02:40:55):
produces an effect which may be called inspiring, the second
class an effect which may be called dispiriting. The one
class invites success and co operation. The other class invites
failure and a refusal on your part to fall in
with the idea presented. In either case, the effect produced
upon you is correlated with the character of the thoughts

(02:41:16):
prominent in the mind of the other person. Some persons
in such an interview are so filled with faith, hope, confidence,
and belief in their plans and propositions and in the
successful outcome of the interview, that it requires an effort
on your part to refuse this to them. Others under
similar conditions manifest merely a lukewarm and colorless mental attitude.

(02:41:39):
They seem to lack conviction concerning the merits of their proposition,
and to entertain grave doubts of their ability to attract
and hold your attention and interest, let alone to arouse
your desire and to obtain a judgment in their favor.
It is quite easy to say no to such persons,
for you are convinced that they feel in their hearts
that such is just what I am expected. Others have

(02:42:02):
such a degree of doubt, unfaith, disbelief, and lack of
confidence in the proposition and in the outcome of the interview,
that it amounts to faith and confident expectation of being
turned down cold at once. Their mental ears are pricked,
ready to catch your emphatic no. Here you find refusal
to be the line of the least resistance. You know

(02:42:23):
this from actual experience. Well, then, this same principle operates
in the case of thought attraction by means of the
transmitted thought vibrations of the individual. There are present. In
such case, the conditions which attract and those which repel
the thought vibrations of the individual are really that individual himself,

(02:42:43):
so far as is concerned the particular degree of thought attraction.
They produce the same effect at long range that are
produced at short range. In the personal interview. The principle
is the same in either case. Your mental attitude and
the character of your thoughts determine the effect to be produced.
In the long distance mental calls, just as truly as

(02:43:03):
in the short distance ones. The same causes are present
and active, and of course the same effects and results follow.
Wherever mental power is present and active, it acts according
to the same principles, irrespective of the distance from the
person exercising it. Space does not change its character or
its laws of operation. This being understood, you will see

(02:43:26):
that it is not sufficient for you to arouse your
faith and confident expectation concerning and undertaking project, plan, idea,
object or subject merely when you are actually in the
presence of persons who are considered likely to serve your purposes.
In the matter, you must also create and maintain an
habitual mental attitude of faith, belief, and confident expectation in

(02:43:47):
the things in which you are interested and in which
you hope to interest others. You must not allow doubt, distrust, disbelief,
and unfaith to overcome you during the hours in which
you are away from the other persons. In the case,
and above all, you must never allow yourself to fall
into the slough of despond into the mire of positive doubt, distrust,

(02:44:08):
and disbelief concerning your projects, lest you start into operation
in the wrong direction. The power of faith and confident expectation.
Your mental atmosphere is not confined to your immediate position
in space. It extends in all directions and is filled
with vibrations, waves, currents, whirlpools and swirlpools of thought power,

(02:44:29):
and these influence and produce effects upon other persons whose
thoughts are turned upon similar objects, or upon yourself and
your undertakings. Remember always that thought is contagious at long
range as well as at short range, over long distances,
as well as in your immediate vicinity. If you have
a lively faith in your undertakings and a firmly established

(02:44:51):
confident expectation of their success, then others in the general
line of interest will tend to catch this mental attitude.
That's true, is it that if you entertain marked doubt
towards your proposition or undertaking, if you are filled with distrust, disbelief,
and unfaith regarding it, then such other persons will tend
to catch these mental vibrations and will act accordingly. First,

(02:45:15):
be sure that the undertaking is a proper subject or
object of faith and confident expectation, and then deliberately, indeterminately cultivate, develop,
and maintain such mental attitude concerning it until it becomes
set and habitual. If you cannot do this, you will
do well to drop your connection with the thing, and
to turn your attention to something toward which and concerning

(02:45:37):
which you truly feel faith in, confident expectation, and are
able to manifest the proper mental attitude toward it. The
more complex phases and forms of the manifestation of thought attraction,
namely those phases and forms which are concerned with the
attraction of circumstances, happenings, conditions, and environments, while more difficult
to explain satisfactorily in simple terms, nevertheless are governed by

(02:46:01):
the same general underlying principles of the law of mental attraction.
The mental forces are set into activity by desire. They
move out toward the object of clear and strong idealization.
They are held firmly to the task by will, and, last,
but not least, they are largely dependent upon faith and
confident expectation for their color and effectiveness. Your conditions and environment.

(02:46:24):
The circumstances and happenings which come to you are very
largely the result of the operation of the law of
mental attraction, and they are accordingly, to a great extent,
manifestations in objective material form of your mental ideas, ideals,
and pictures. The force and nature of such manifestation depending
largely upon the degree of faith and confident expectation possessed

(02:46:46):
and expressed by you and your thought upon these subjects
and events, or upon them degree of doubt, disbelief, distrust,
and unfaith those negative phases of faith which serve to
slow down the action of faith power, or perhaps even
to reverse its machinery. You create environment, conditions, circumstances, events,

(02:47:07):
assistance means to ends by mental power operating along the
lines of the law of mental attraction. Mental attraction, like
all forms or phases of mental power, is the transformation
of the subjective ideal into objective reality. The thought tends
to take form in action, the mental form tends to
take on objective materiality and substance. The ideal is represented

(02:47:30):
by the clear, strong, definite mental picture or ideal form
manifested in idealization. Desire furnishes the flame and heat which
generate the steam of will needed in the creative process,
but the idealization is impaired and weakened. The desire dies away,
the will loses its determination unless faith be there to
create the confident expectation. The less the faith in confident expectation,

(02:47:54):
or the greater the doubt, disbelief, distrust, unfaith, and lack
of confidence. The weaker is the idealization, the weaker the desire,
and the weaker the will power manifested without faith, there
can be no confident expectation without faith. The fires of
desire die away. Without faith, the steam of will ceases

(02:48:14):
to be generated, and thus attainment becomes impossible. Whenever you
think of the law of mental attraction, think of faith.
For faith is its very soul, its inspiration. Faith power
your inspirational forces. By William Walker Atkinson, nineteen twenty two.
Faith in Yourself. In the foregoing sections of this book,

(02:48:37):
we have asked you to consider the subject of the
importance of developing maintaining faith in the subjects and objects,
the undertakings and propositions which constitute the basis of your
endeavors in work, and also that of the confident expectation
concerning the successful outcome of your endeavors in their behalf
when these actually have been undertaken. In the present section,

(02:48:58):
we ask you to develop and manifest faith in yourself
and confident expectation concerning the outcome of your expression of
personal power in thought, will, and work. Important as is
the maintenance of the confident, expectant mental attitude toward the
objects and subjects of your endeavors and toward their successful outcome.
Even still more important is the intelligent, intuitive mental attitude

(02:49:22):
of faith and confident expectation concerning yourself, your possession of
personal power, and your ability to manifest efficiently your latent,
innate powers and energies in actual objective performance. You the
individual are the base and ground, the coordinator and correlator
of your active forces and energies, and the creator of
the world which constitutes your environment. And you are the

(02:49:45):
proper subject of the manifestation of your earnest faith and
your most certain confident expectation. Among the many characteristics and
qualities which make for success of the individual, there is
none more fundamental, essential, and basic than that of self
confidence and self reliance, both of these terms being but
expressions of the idea of faith in oneself. The man

(02:50:06):
who has faith in himself not only brings under his
control and direction those wonderful powers of his subconscious mentality
and the full power of his conscious mental faculties and instruments,
but also tends to inspire a similar feeling in the
minds and hearts of those other individuals with whom he
comes in contact in the course of his pursuit of
the objects of his endeavors. An intuitive perception and realization

(02:50:29):
of one's own powers and energies, capacity and efficiency, possibilities
and capabilities is an essential attribute of the individual who
is destined to success. A study of the world of
men will disclose the fact that those men who eventually succeed,
who arrive ultimately, who do things, are marked by this deep,

(02:50:50):
intuitive faith in themselves and by their confident expectation of
ultimate success. These men rise superior to the incidents of
temporary defeat. They use these fis failures as stepping stones
to ultimate victory. They are living expressions of Henley's invictus.
They indeed are the masters of their fate, the captains

(02:51:10):
of their souls. Such men are never really defeated, like
rubber balls. They have that bounce, which causes them to
rise triumphantly after each fall. The harder they are thrown down,
the higher do they rise on the rebound. Such men
are always possible, nay probable, and certain victors so long

(02:51:30):
as they maintain this intuitive faith in self or self confidence.
It is only when this is lost that they are
really defeated or destroyed. The failures in life are discovered,
usually to be either one those who have never manifested
this faith in self or self confidence, or else two
those who have permitted themselves to lose the same under

(02:51:51):
the bludgeonings of chance. Those who have never felt the
thrill of faith in self or of self confidence are
soon labeled by their fellows as lacking the elements of
successful achievement. The world soon gets their numbers and places
them where they belong. Their lack of self faith and
self confidence is felt by those with whom they come
in contact. The world lacks faith in them and has

(02:52:13):
no confident expectation of their success. Those who once have
had this self faith or self confidence, but who have
lost it by reason of temporary failure or setbacks, are
in even a still worse condition. This because while that
never had it class have merely a lack of the
inspiriting quality. These had it but lost it. Individuals actually

(02:52:33):
have now a positive unfaith, distrust, and disbelief in themselves
and their abilities. They believe that luck is against me,
and they actually entertain confident expectation that the worst is
yet to come. They have set the law of mental
attraction operating against them instead of for them. Their only

(02:52:54):
hope is to reverse their backward running mental engine and
once more to get that I can and I will spirit.
The study of the life story of the successful men
in all walks of life will illustrate this principle to
you so forcibly that having perceived it, you will never
again doubt its absolute truth. In practically every case, you
will find that these successful men have been knocked down

(02:53:16):
and bowled out many times in the early days of
their careers, often even later on in life. But the knockout,
though perhaps dazing them for a short time, never rob
them of their gameness their will to succeed. They always
arose to their feet before they were counted out, and
they always grimly but resolutely faced fate. Though their heads

(02:53:38):
were bloody, they were unbowed. As Henley triumphantly chants fate
cannot defeat such a spirit. In time, Destiny recognizes the
fact that here is a man, and being feminine, she
falls in love with him and bestows her favors upon him.
If you will examine carefully the variety of confident men
in the world around you, you will find that they

(02:53:59):
may be grouped into two general classes. The first of
these classes is made up of the vainglorious, egotistical, conceited men,
the braggarts, the boasters, the cheap persons who are enamored
by their own personality, and who delude themselves as they
seek also to delude the world into the belief that
they are really great and wonderful men. They are conceded,

(02:54:22):
not self believers. They are filled with vanity, not with
true self reliance and self respect. They are the peacocks
and apes of the world of men, not its lions
and eagles. They are base counterfeits of the self reliant,
self confident men of the true type. They are but
lads painted to resemble iron. They are false fronts, possessing

(02:54:45):
no real stability or power, and having nothing serving to
back them up. The world soon discovers them to be
in the slang phrases so expressive of the spirit of
the idea. Two spots trying to be aces or for fleshers.
Yet at least for a time, they often manage to
fool persons, but sooner or later they crumple, shrivel, and

(02:55:06):
fade from view. The second class of confident individuals is
made up of men who pay but little attention to
the superficial aspects of personality, except perhaps to employ such
as their tools and instruments in working upon the world
of superficial observers. Instead, they have a deep underlying faith
in that something within which they have discovered to be

(02:55:28):
the center of their power and being. The I am
I looms large in their mental vision. But that I
is the great I of true individuality, and not the
insignificant I of superficial personality. These men distinguish and differentiate
between the John Smith Grosser age forty six part of

(02:55:48):
themselves and that mysterious I am I, which recognizes that
the outer mask of personality is merely that of the
part they are now playing in the great game of life.
In the cosmic drama. The truly great and successful men
in all walks of life intuitively recognize that the elements
of personality which the masses of the public seem to
think constitutes the real individuality of the successful man are

(02:56:12):
at the best but petty and trifling things, things worn
about the individuality as one wears his every day garments,
and that the real individual himself is hidden from the
sight of the lovers of superficiality, though being the most
real thing in the world to the true individual himself.
The true individual has the most intense faith in his individuality,

(02:56:34):
but regards his personality as merely something necessary for his
personal manifestation and presence, and never as the thing in
itself of his being. This statement will appear meaningless to
those who are unable to distinguish between the inner individuality
and the outer personality, between the eye and the t mee,
as some have expressed it. But all who have caught

(02:56:56):
even the faintest glimpse of the real self, who have
entered into the dawn of the I am I consciousness,
these will know what we mean, and will strive toward
a fuller realization and manifestation of that something within that
moment in which the soul first experiences this consciousness of
I am I, it is borne into a new world,
a world in which faith in itself becomes an intuitive perception,

(02:57:19):
and in which the confident expectation of the realization of
that faith becomes an habitual mental attitude. We are not
seeking to lead you into a maze of metaphysical speculation
or mystic contemplation by calling your attention to this great
subject and object of your faith in yourself, this imminent
I am I, this wonder something within yourself which abides

(02:57:40):
in that secret place of your temple of being. Instead,
we are asking you to lay aside, at least temporarily,
all such mental activities directed toward abstract subjects or objects,
and to turn your gaze inward, until becoming accustomed to
the seeming darkness. You will see, at first faintly, then plainly,
that magnificce being, which is yourself, glowing in a light,

(02:58:02):
soft but penetrating the inner light. When you have found this,
then verily have you found that true subject and object
of faith, in yourself, the only true subject and object
of self faith, the subject and object of which all
the subjects and objects of mere, temporal, ephemeral personality are
but pitiful imitations or base counterfeits. When you have found

(02:58:24):
this real self, that something within this I am I,
then have you found that inner and real self which
has constituted the subject and object of that faith and
confident expectation which have inspired, animated, enthused, and sustained the
thousands of men who have reached the heights of attainment
by the path of definite ideals, insistent desire, confident expectation,

(02:58:45):
persistent determination, and balanced compensation. It is this intuitive perception
and consciousness of the real self which has caused men
to live out the ideal of invictus in the spirit
of that glorious poem of Henley. Nothing but this inner
realization would have been sufficient to fill the soul of
man with this indomitable spirit and unconquerable will. No mere

(02:59:08):
vanity of personal being, no mere belief therein would have
been sufficient. There is needed the certain positive faith, based
upon the underlying individuality, upon the real self, upon the
I am I, to enable man to utter that tremendous statement,
I am the master of my fate. I am the
captain of my soul. In the spirit of this realization,

(02:59:29):
in consciousness of your real self, of your I am I.
Read once more that inspired poem of Henley to which
we have so repeatedly alluded in our preceding consideration of
this subject of faith in yourself. It will serve as
a refreshing and stimulating bath in the fountain of inspiration.
For you. It is indeed inspiration, and you feel it

(02:59:49):
to be such. It is the voice of its authors.
I am I calling to the I am I within yourself,
the roar of the lion of individuality within him, which
awakens course responding vibrations in that lion within yourself, Faith
in yourself. Invictus by W. E. Henley. Out of the
night that covers me black as the pit from pole

(03:00:12):
to pole, I thank whatever gods there be for my
unconquerable soul in the fell clutch of circumstance. I have
not winced or cried aloud under the bludgeonings of chance.
My head is bloody, but unbowed. Beyond this veil of
doubt and fear looms but the terror of the shade.
And yet the passing of the years finds and shall

(03:00:33):
find me unafraid. It matters not how straight the gate,
how charged with punishments the scroll. I am the master
of my fate. I am the captain of my soul.
It was in this spirit of the consciousness of the
real Self, and of this conviction of its innate power
and its destiny to eventually triumph, that the ancient Stoic
philosophers bade their followers to center their consciousness upon the

(03:00:56):
indwelling spirit, rather than upon the physical garment called the body,
or even upon those instruments of the self called the mind.
They were wont to remind their followers that a man
may not always master the details of his external circumstances,
but he can be master of himself, and accordingly the
master of his fate. It was in this spirit that

(03:01:17):
the ancient Hindu sages bade their students to dwell in
the consciousness of the real self, For that cannot be
wounded by the sword, nor killed by the spear. Neither
can it be burned by fire, drowned by water, crushed
by earth, or blown out by the air. The wise
teachers of the race have for centuries taught that this
faith in the real Self, in the I Am I,

(03:01:40):
will enable the individual to convert into the instruments of
his success even those circumstances which apparently are destined to
defeat his purposes, and to transmute into beneficent agencies, even
those inimical forces which beset him on all sides. They
have discovered and passed on to their followers the knowledge
that such a faith is a spiritual power, a living force, which,

(03:02:02):
when trusted and rightly employed, will annihilate the opposition of
outward circumstances, or else convert them into workers for good.
They have noted how the casualties of life seem to
bow to a spirit that will not bow to them,
and will yield to subserve a design which they may,
in their first apparent tendency, threaten to frustrate. They have

(03:02:22):
discovered that when such a spirit is recognized, it is
curious to see how the space clears around a man
and leaves him room and freedom. They have seen and
told us that there is no chance, no destiny, no
fate that can circumvent or hinder or control the firm
resolve of a determined soul, and that there can be

(03:02:42):
no determined soul in the absence of faith in the
real and indwelling self. We are here not preaching to
you the doctrine of the cultivation of a bumptious, conceited,
forward pushing cocksureness based upon vain conceit and cheap assurance
of personal merit and capacity. There is no mental attitude
further removed from the true conviction of individual innate power

(03:03:05):
and capacity than is that pitiful imitation of it which
is far too common. The blustering, noisy, boasting egotism, which
seeks to exalt the personal self and to glorify its
achievements or possible attainments, is the very antithesis of that quiet, calm,
restrained sense of innate power and capacity which is experienced
and manifested by the individual who has found within himself

(03:03:27):
that center of personal power which is his real self,
his I am I. Egotism. That cheap self praise, self exaltation,
and vain conceit is but the tawdry and pinchbeck imitation
of that true egoism, which is based upon the certainty
of the power and possibilities of the individual ego or
the I am I. The former marks the person whose

(03:03:49):
overweening vanity causes him to exalt and glorify his mean
personal attainments and his pitifully weak personal powers. The latter
distinguishes the individual of true power and real capacity, who
manifests his efficiency in capabilities in deeds, not in words,
in actions, not in braggadocio, in performance, not in swaggering

(03:04:10):
boasting vaporings. Concerning his fancied ability in his imaginary deeds.
There is a difference as wide as that betwixt the polls,
between true egoism and base egotism. Be sure that you
differentiate between these two opposing mental attitudes. The real self,
the I am I, which is the true and proper
subject and base of your faith in yourself and of

(03:04:32):
your confident expectation based upon this, is that something real
within yourself, which abides permanent, stable, firm, immutable, amidst the
surrounding temporal, shifting, changing, physical and mental processes which compose
your emotional equipment. It is the true individual, surrounded by
the incidents and instruments of your personality. It is that

(03:04:53):
center of being around which moves the complex mechanism of
your personal existence. It is that absolutely subjective entity which
acts through the objective instrumentality of your mind and body,
which you have regarded as yourself, but which in reality
are but phases of the mechanism through which the self
acts in order to manifest itself in objective existence. In

(03:05:14):
that volume of this series entitled Personal Power, we have
instructed you concerning this real self, and therein have pointed
out to you the methods of mental analysis by means
of which this real self may be disentangled from its
machinery of mind and body. In fact, this discovery of
the real self and of its effective manifestation, when once achieved,

(03:05:35):
forms one of the two great essential principles of this
entire course of instruction embodied in this series of books.
Our concern here is merely that of identifying that discovered
real self with that self which is the true and
only valid basis for your faith in yourself, and of
your confident expectation of its successful manifestation. In thought, word
and deed, your real self is a ray from the

(03:05:58):
great Sun of Spirit, a spark from the great flame
of Spirit, a focal point of expression of that infinite
self of Spirit. The Orientals strive to indicate this relation
of the self to the self by the illustration of
the reflection of the sun in a million water pots.
There is but one real sun, but in each pot
there is a perfect represented image of that sun, which

(03:06:19):
serves to illumine the water in the pot, and which
shines with force and power when the waves and ripples
of the water are stilled and calm. Others have compared
the self to the tiny whirlpool in the great ocean
of spirit. Others have sought to illustrate it by the
analogy of the brilliant glow in the electric lamp, the
result of the power of the principle of electricity manifesting

(03:06:40):
through the resisting carbon in the lamp. But all of
these illustrations and analogous representations are feeble and inadequate, though
they may serve to point out and to indicate the
nature of the relationship between the infinite power and its
individual expressions. Enough for us to state here is the
fact that you, your real self, your I am I,

(03:07:01):
is real, permanent, firm, stable, true, the only thing that
is so in your entire personal being, just as spirit
is the only thing so in the infinity of being
manifested in and through the Cosmos. Your faith in it
is as fully warranted as is your faith in the
infinite power of the Cosmos. For at the last, the
two are one in essence and fundamental being. Your real

(03:07:23):
self is the absolute fact of your being, the one
and only such absolute fact. All the rest is relative
and comparative, finite, and conditioned by circumstance. Your real self
is your master self. It is the king on the
throne of your personal being. When you realize this, then
you will assert your kingship and your mastery over all

(03:07:45):
of your mental powers, conscious, subconscious and unconscious, and of
your physical powers as well. Surely such an entity is
worthy of your faith and of your confident expectation of
the manifestation of its powers. The earnest faith in your
real self and your confident expectation concerning its manifestation and expression.

(03:08:05):
In your work, your endeavors, your plans, your purposes serve
to bring into action your full mental and spiritual power,
energy and force. It quickens your intellectual powers. It employs
your emotional powers efficiently and under full control. It sets
into effective action your creative imagination. It places the powers
of your will under your mastery in direction. It draws

(03:08:28):
upon your subconscious faculties for inspiration and for intuitive reports.
It opens up your mind to the inflow of the
illumination of your super conscious spiritual faculties and powers. It
sets into operation the law of mental attraction under your
direct control and direction, whereby you attract to yourself or
you to them the circumstances, events, conditions, things, and persons

(03:08:51):
needed for the manifestation of your ideals in objective reality.
More than this, it brushes away the obstacles which have
clogged the channels of your cond within communication with Spirit itself,
that great source of infinite power, which in this instruction
is called power. Discover your real self, your I am I.
Then manifest your full faith in and toward it, and

(03:09:13):
cultivate your full confident expectation concerning the beneficent results of
that faith, faith, power, your inspirational forces. By William Walker Atkinson,
nineteen twenty two. Faith in the infinite, Faith in the
successful outcome of your efforts, your undertakings, your expression of
your innate powers, leads inevitably to your faith in yourself.

(03:09:37):
Your faith in your real self and in its powers
and capacities for the efficient performance of the work which
constitutes your field of outward expression. In truth, faith in
your real self, in your I am I, inevitably leads
you to that highest and most magnificent manifestation of faith
in confident expectation, namely faith in and the confident expectation

(03:09:58):
of the manifestation of the beneficence and kindly power of
that infinite presence power from which all things proceed, and
in which all things live and move and have their being.
That there exists an infinite and eternal presence power, an
infinite and absolute principle of life mind will, which is
the source, found and origin of all manifested living existence,

(03:10:20):
Which is the creative agency by means of which all
creation exists and is performed. Which is the combining, correlating
and coordinating power evident in all the processes of the cosmos.
Such is the inevitable, invariable, and infallible report of human
reason exercise to the full limits of its powers along
the lines of philosophical thought. And such is also the

(03:10:42):
report of human faith extended to its full capacity. Reason
finds this report inevitably present as the base and ground
of its most profound thought. Intuition corroborates and verifies such conclusion.
The opposite of this ultimate report of combined reason and
intuition is unthinkable to deny. It is equivalent to the
denial of the very base and ground of rational thought itself.

(03:11:06):
In that volume of the present series entitled Spiritual Power,
we have considered this subject in detail and at length,
and have shown not only that reason is compelled by
its fundamental laws to make a final report of this kind,
but also just why it is compelled to do so.
In addition, we have shown that intuition agrees in this
final report of truth, and just why this is inevitable.

(03:11:29):
The consideration of the facts so presented brings the conviction
that this fundamental intuition of truth is as firmly established
and as little open to successful denial and refutation as
is the fact of the fundamental intuitive assurance of the
reality of your actual existence as a living entity. Here
faith becomes an actual knowing. It rises to the position

(03:11:50):
of a faith that knows, not merely believes. Reason and
intuition employed to their full limits of power and capacity
for the discovery in announcing of truth, established the following
basic and fundamental facts of existence viz. One, that there
is present in being in power, in infinite and eternal
creative power, which is the causeless cause of the cosmic

(03:12:12):
manifestation in whole and in its parts of the world
and its manifold activities which are experienced by us through
our consciousness. Two that there is present and in being
an infinite and eternal coordinative power, which combines, correlates, and
coordinates the activities of the multiplicity of apparently separate objects
and activities of the cosmos into one harmonious whole operating

(03:12:34):
under universal law and order, in which there is no
room or place for blind chance or accident. Three that
there is present, in being in power an infinite and
eternal life principle, which is the constant, permanent, unchangeable, invariable, identical,
essential essence of livingness, which animates and inspires the countless
manifestations of life and livingness perceived to exist in the cosmos,

(03:12:58):
and which is the essential base and grond for the
multiplicity of changing, temporal, impermanent living forms and their activities
which arise, abide for a time, and then pass away
in the cosmic process. Four That the infinite and eternal
creative power, the infinite and eternal coordinative power, the infinite

(03:13:18):
and eternal life principle, are at the last but one
one in essence, substance, and reality. They are but aspects
under which we become aware of the absolute presence power,
which is the source and origin, the base and ground,
the creator and the author, the supporter and the sustainer,
the combiner, correlator and coordinator, the essence and substance of

(03:13:39):
the entire cosmic manifestation, consisting of an infinity of universes,
with all contained therein this one absolute presence power is
absolute unity, absolute presence, absolute power. It is the ultimate reality,
the final and basic fact, the absolute truth of existence.

(03:14:00):
There is and can be nothing known to us except
this ultimate reality and its cosmic manifestations. Five this ultimate reality,
this infinite and eternal presence power, is discovered to be
immaterial and not material. It is perceived to be pure
spirit in its ultimate essence, in its real nature, character,
and being. Its fundamental laws are spiritual laws, this being

(03:14:24):
true even of the physical laws and principles operative in
the world of materiality, which is its cosmic manifestation. The
world of manifestation in its essence, is contained in the
being of this infinite and eternal presence power. And this
infinite and eternal presence power is imminent and present in
each in every part and portion, object or activity of

(03:14:45):
that world of manifestation. There is nowhere outside of the
infinite presence Power, For in its presence and in its power,
this ultimate reality abides in everything, everywhere, and in all time.
All is in the all, and the all is in
all things. Seven. You, your real self, your I am I,

(03:15:05):
are a center of power, a focal point of expression
and manifestation in and of that infinite and eternal spiritual power.
In the degree that you realize this, so will be
the degree of your possible manifestation of personal power. In
the degree that you realize this so will be the
degree of your possible individual contact with the infinite presence power,

(03:15:26):
and of the opening and freeing of your spiritual channels
of communication with and from it. You may become in
tune with the infinite, in unison with infinity in this way.
In this way, you may contact the infinite in consciousness.
In the degree that you recognize and realize your actual
essential identity with the infinite and eternal presence power, so

(03:15:49):
will be the degree of your possible manifestation, expression, and
actualization of that ultimate reality which is the source, origin,
and fount of infinite power, and which is the infinite
self of which you are. I am I is the
focal point or center of expression manifestation. In the volume
of this series entitled Spiritual Power, to which we have referred,

(03:16:09):
we have transmitted to you the following message of truth,
as announced in principle by the great illumined spiritual teachers
of the race of all ages, all peoples, all lands,
all creeds, which our students are requested to commit to
memory and to make the essential and basic fact of
their mental and spiritual lives. Hearken to this message of
truth as announced by such high authorities, the message of truth. You, yourself,

(03:16:35):
in your essential and real being, nature and entity are
spirit and naught, but spirit in and of spirit, spiritual
and not material. Materiality is your instrument of expression, the
stuff created for your use and service in your expression
of life, consciousness, and will. It is your servant, not
your master. You condition, limit and form it, not at you.

(03:16:58):
When you recognize and realize your real nature and awaken
to a perception of its real relation to you and
you to it. The report of Spirit received by its
accredited individual centers of expression, and by them transmitted to you.
Is this, in the degree that you perceive, recognize, and
realize your essential identity with me the supreme presence, power,

(03:17:19):
the ultimate reality. In that degree, will you be able
to manifest my spiritual power. I am over and above you,
under and beneath you. I surround you on all sides.
I am also within you, and you are in me.
For me you proceed, and in me you live and
move and have your being. Seek me by looking within
your own being, and likewise by looking for me in infinity,

(03:17:43):
For I abide both within and without your being. If
and when you will adopt and live according to this truth,
then will you be able to manifest that truth. In
and by it alone are freedom and invincibility and true
in real presence and power to be found, perceived, realized,
and manifested. Dot In the above stated message of truth

(03:18:04):
will be found the essence of the esoteric teaching and
inner doctrine of all of the world's great religions and
most profound philosophies. In all religions there exist one, the
exoteric or outer teaching and doctrine, intended for the great
masses of persons who are unable to understand or to
grasp the deep truths and doctrines, those who are not
as yet ready for the full truth, and who are

(03:18:26):
not as yet able to bear the truth. And two,
the esoteric or inner teaching and doctrine intended for those
who have developed spiritual perception to an extent, enabling them
to grasp, understand, and assimilate the full spirit of the truth.
In the sacred writings of all of these great religions
will be found constant, though carefully guarded, references to the

(03:18:46):
existence of this dual aspect of teaching and doctrine. The
essence and substance of this inner doctrine or esoteric teaching
is found to be practically and essentially the same in
all of the great world religions and philosophies, notwithstanding the
wide difference in the exoteric teaching, in doctrines, and in
its names and forms employed therein, this essence and substance

(03:19:08):
is found to be capable of expression in three brief
general axioms as follows. One ultimate reality truth being in principle,
is one and one only in its essential and fundamental nature.
It is spiritual and not material. The one ultimate principle
of being is spirit. Two, the soul or spirit of

(03:19:29):
man is identical in nature and essence with the infinite
spiritual principle or being. It is a spark from the
divine flame, a ray from the divine sun, or a
reflection of the divine presence. This undetached fragment from the
divine life is imminent within the being of every human individual,
though usually undetected by reason of being hidden and covered
with the mass of finite personal characteristics. But no matter

(03:19:53):
how much hidden or covered over, it is always there,
its light burning brightly, though obscured from ordinary perception. Three.
By faith in the infinite presence power which abides within
and without the individual soul, and by the confident expectation
of its manifestation through the channels of individuality, the individual
soul proceeds to clear away the obstructing debris of finite personality,

(03:20:16):
with its mass of doubt, distrust, disbelief, and unfaith, and
to afford a clear passage of the spiritual light and
power of the indwelling presence power. By so doing, it
also opens the channels of contact with end inspiration from
the superimposing presence power of Infinity. Pause a moment at
this point and consider carefully the above three axiomatic statements

(03:20:39):
of the esoteric teaching and doctrine of all the great
religions and philosophies, you will find that you have always
known of these, though you have never clearly recognized them.
If you have studied the great religions other than your own,
you will now see that this teaching and doctrine is
implicit in each and all of them. Piercing the surface
of the exoteric teas, teachings, and doctrines of your own religion,

(03:21:02):
you will find this teaching and doctrine expressed in them,
veiled in guarded terms. Now that your eyes have been
open to the truth, you will find corroboration of these
teachings in many hitherto perplexing and mystifying passages in your
own scriptures. If, as is probable, you have been reared
in some branch of the Christian Church, you will find
in the words of the Master and of that great teacher,

(03:21:24):
Saint Paul, numerous corroborations of this truth. If instead, you
are a Jew, you will find in the Hebrew scripture's
abundant testimony along the same lines. The ancient prophets of
Israel knew and taught this truth, as references to their
writings will fully establish. Likewise, if you are a Hindu,
a Buddhist a Mohammedan, you will find in your sacred

(03:21:47):
books a full corroboration of the above statement, as the
ancient Oriental sages were wont to say. The truth is one,
though men call it by many names and express it
by many different terms. In all of the esoteric teaching
and doctrine so announced by the founders of the great
religions and their successors, you will find that the road

(03:22:08):
to the recognition, realization, and manifestation of the truth is
always that of the path of faith. Even before works,
there is placed faith. Before the manifestation, there must come
the full realization. And before the full realization must come
the full recognition and the perception accompanied by the deep
feeling of faith. Before the believer may justly expect to reap,

(03:22:31):
he must sow the seeds of confident expectation. Everywhere we
find the repeated and constantly reiterated note of faith, faith, Faith.
We are constantly admonished to have faith, coupled with the
promise that if faith be had and maintained, all the
rest shall be added. Unto you. In Jewish and Christian theology,
faith is that mental act of man which places him

(03:22:54):
in an acceptable relation to God. In Mohammedanism, faith in
Allah is a prerequisit to knowledge of the divine and
the bestole of divine aid. In Hinduism, faith in Brahmin
is the master key. In Buddhism, faith in the law
which makes for good is an absolute necessity to the
seeker after nirvana. Everywhere, faith is held to be the first,

(03:23:18):
an absolutely necessary step toward attainment. If this be true
concerning the exoteric teaching in doctrine, it is thrice true
of the esoteric presentation of the truth, for in the
latter it takes on a mystic and occult significance. As
an ancient mystic once said, there is a white magic
in faith which transcends all other forms or powers of magic.

(03:23:40):
In the exoteric teachings and doctrine, faith is advocated and
demanded because of its claimed power to place man in
close relationship with the Supreme Being and to render possible
a spiritual rapport or sympathetic accord with divine power. It
is there held that the Supreme Being demands faith as
a prerequisite of the bestole of favor and gifts. In

(03:24:02):
the esoteric teaching and doctrine, however, while faith is still
more earnestly insisted upon as a prerequisite of attainment. There
is not this rather naive and primitive explanation. Instead, faith
is explained as that act by means of which the
individual's soul enters into a fuller recognition and realization of
its essential identity with and contact with the divine principle,

(03:24:23):
and thus is enabled to unfold and to manifest those
divine powers which are inherent and latent within its nature.
Faith in the exoteric sense is a rapport i e.
Sympathetic accord relationship. In the esoteric it is rather a
raprochement or act of reapproach or coming together again after

(03:24:44):
a separation, or act or fact of again coming or
being drawn nearer together. Even those not accepting the doctrine
of the essential identity of the individual soul with the
universal soul, and who occupy the agnostic position regarding this question,
must be forced to admit as logically sound the argument
that if the individual's soul is potentially divine, then the

(03:25:06):
act of earnest positive faith in its potentially divine nature
and possibilities must serve to unfold into manifestation such powers.
The esoteric Doctrine, however, does not rest merely upon this
undoubtedly logically sound premiss or proposition. It bases its chief
claim upon the fact that the soul, which proceeds as
if this were so soon, begins to manifest its powers

(03:25:29):
to such an extent that further doubt is impossible. Thus
the proof or the esoteric teaching in doctrine is, at
the last a matter of actual personal experience. Cries the
mystic taste. Only taste taste, and you will know the
virtue of the wine. Faith in the infinite then consists
primarily of the firm, earnest positive belief in the three

(03:25:52):
axiomatic statements heretofore presented to you, or their equivalents which
are found in the esoteric teachings of any in all
of the various great religions or philosophies of the world.
If this faith be had and maintained, then it inevitably
follows that faith in the beneficent good nature of the
cosmic activities will arise. If the ultimate spiritual principle is

(03:26:14):
embodied in the individual soul, then it must be inclined
to be good to that soul. Ultimate reality must be
good to itself and if it recognizes the individual soul
as a divine fragment of itself, then it must be
good to that part of itself. The esoteric teaching and doctrine, however,
hold that this recognition of common identity of the universal

(03:26:36):
soul and the individual soul is more or less a
mutual process. They hold that the individual soul, striving to
enter into this consciousness of identity with the divine, seeking
its greater self, sets into operation certain powers of the
universal soul, which cause the latter to seek rapprochement or
reapproach or coming together of the two apparently separated portions

(03:26:57):
of the Divine essence, i e. The macrocosm and the microcosm.
This being granted, it is easily seen that the act
or mental attitude of faith in the infinite and in
one's essential relation to it or essential identity with it,
must operate in the direction of the rapprochemann or coming
together again of the universal principle and its particular manifestation.

(03:27:21):
Like the water spout appearing on the high seas, the
water from the ocean swirls around and rises to meet
and to be united with the descending whirling mass of
heavy vapor from the clouds. Royce says, we long for
the absolute only in so far as in us, the
Absolute also longs and seeks, through our very temporal striving,
the peace that is nowhere in time, but only and

(03:27:43):
yet absolutely in eternity. Evelyn Underwood says, all mystical thinkers
agree in thinking that there is a mutual attraction between
the spark of the soul, the free divine german Man,
and the fount from which it came forth. The homeward
journey of man's spirit, then, is due to the push
of a divine life within answering to the pull of

(03:28:04):
a divine life without. It is a going of like
to like, the fulfillment of a cosmic necessity. Resijack says,
according to mysticism, the soul is led to the frontiers
of the absolute, and is even given an impulsion to enter.
But this is not enough. This movement of pure freedom
cannot succeed unless there is an equivalent movement within the

(03:28:25):
Absolute itself. Francis Thompson, in his mystic poem entitled The
Hound of Heaven, describes with a tremendous power, and often
with an almost terrible intensity, the hunt of reality for
the unwilling individual self. He pictures reality as engaged in
a remorseless, tireless quest, a seeking following tracking down of

(03:28:46):
the unwilling individual soul. He pictures the separated spirit as
a strange, piteous, futile thing that flees from the pursuing
reality down the nights and down the days. The individual spirit,
not known its relation to an identity with the pursuing absolute,
rushes in a panic of terror away from its own good. But,

(03:29:07):
as Emerson says, you cannot escape your own good, and
so the fleeing soul is captured at last by faith
in the infinite. However, the individual soul overcomes its terror
of the infinite, and, recognizing it as its supreme good,
it turns and moves toward it. Such is the mystic
conception of the effect and action of faith in the infinite.

(03:29:30):
Even those philosophers who view the cosmos as an infinite
process operated by an infinite spiritual law rather than by
the will of a divine being, even they unreservedly and
fully likewise teach and preach the paramount value of faith
in the infinite. Heraclitis, the ancient Greek philosopher who taught
the doctrine of the eternal becoming, the Stoics with their

(03:29:51):
doctrine of cosmic law and order, and the ancient Buddhists
with their doctrine of the law of eternal change. All
these taught as the highest wisdom, the un questioning faith
in the law. Everything they said is under law and
proceeds according to order. Wisdom consists in having absolute faith
in that law, and in falling in with its action, movement,

(03:30:14):
and processes. Faith in and obedience to the law is
the highest religion, said these thinkers, and they held that
only through such could the individual reach the mount of attainment.
There are many practical philosophers of our own lands and age, who,
while more or less agnostic concerning the existence of a
divine supreme being, at least of such conceived as a person,

(03:30:36):
nevertheless are in full agreement with the ancient philosophers just
mentioned in the general conception that the cosmos is governed
by infinite law and proceeds according to eternal order, and
this law and order they conceive to be spiritual rather
than material. Like Heraclitis, the Stoics and the original Buddhists,
the modern philosophers conceive it to be the highest wisdom

(03:30:57):
on the part of man, as well as his manifest
duty toward himself and the universe, as well, to arouse
and to manifest affirm absolute, certain and unquestioning faith in
the existence and operation of the infinite law and the
eternal order, and in the belief that it operates in
the direction of ultimate good, and to endeavor to move
along with the cosmic current, to acquire and to maintain

(03:31:20):
the cosmic rhythm, to beat time, and to keep step
with the cosmic order. In short, to get and to
keep in tune with the infinite. These thinkers, while very
practical and pragmatic, nevertheless manifest towards this infinite law and
eternal order a mental attitude of faith and confident expectation
which closely resembles the corresponding mental attitude of the devout

(03:31:42):
religious believer. To them, as to him, faith is the
cardinal principle of their thought and action. They do not
shrink from that extreme test of pragmatism viz. Would you
trust your life to it? Instead, they trust not only
their lives, but their welfare, their happiness, and all that
is worth while in human existence to the operation of

(03:32:04):
that law. They have found it to be the most
practical form of philosophy, a philosophy that works out in
actual life, and which surely pays in the end. This
pragmatic philosophy, like most of the philosophies worthy of the name,
and like all of the great religions, is based upon
faith and confident expectation. Like all other forms of earnest

(03:32:26):
thought and belief, it has its roots in intuition, and
intuition breathes the very spirit of faith. It is not
our purpose nor our duty to direct you concerning your
form of religious belief or regarding your school of philosophy.
These are matters entirely for the exercise of your own reason,
with the cooperation of your intuition. But we conceive it

(03:32:47):
to be our duty, and it is certainly our purpose
here to advise you, with all the earnestness at our command,
to cultivate the mental attitude of faith, absolute and unquestioning
faith in the presence and power of an infinite and
eternal ultimate reality of a spiritual nature, and to cultivate
an equally earnest and fervent faith in the operation of
the law and order manifested by that ultimate reality. Call

(03:33:10):
the latter what you will God, principle, power, truth, law,
or the unknowable reality. Following this and dependent upon it,
should be the confident expectation that this infinite law and
eternal order will tend to operate in the direction of
your ultimate good in the measure in which you have
faith in it and confident expectation concerning its ultimate beneficent results.

(03:33:34):
Even if you cannot perceive the merit of the philosophical
reasoning which leads to this conclusion, even if you are
devoid of the religious conviction which brings the similar report,
you are justified in accepting such a conception as warranted
by the rule of pragmatism, which is expressed in the
axiom that which works may be accepted as practical truth.
Lack of faith in the infinite law and eternal order

(03:33:56):
weakens you and renders you less efficient. Therefore, such as
ans negative quality, actual distrust, disbelief, unfaith, and doubt are
worse than mere negative qualities. They are positive and active
in the wrong direction, and tend to reverse the movement, action,
and direction of the cosmic forces producing that shadow of
good which is called evil before beginning and without an end,

(03:34:20):
as space eternal, and as shurty sure is fixed a
power divine which moves to good. Only its laws endure
it mocketh and unmacketh, mending all. What it hath wrought
is better than hath been slow grows the splendid pattern
that it plans its wistful hands between It will not
be condemned by any one who thwarts it loses, and

(03:34:41):
who serves it gains the hidden good. It pays with
peace and bliss, the hidden ill with pains. Such is
the law which moves to righteousness, which none at last
can turn aside or stay. The heart of it is love,
and end of it is peace and consummation. Sweet obey
hull ye who suffer, I know ye suffer from yourselves.

(03:35:04):
Naught else compels within yourself. Deliverance must be sought. Each
man his prison makes laugh and be glad for there
is liberty. Prentice Molford, that eccentric genius who is really
one of the great pioneers of the practical phase of
the modern New Metaphysical movement, although he is seldom given
the credit to which he is really entitled in this

(03:35:26):
particular field. Once expressed very forcibly, the spirit of the
true teaching concerning faith in the infinite in the following
remarkable passage culled from one of his early books. A
supreme power and wisdom govern the universe. The Supreme Mind
is measureless and pervades endless space. The supreme wisdom, power,

(03:35:46):
and intelligence are in everything that exists, from the atom
to the planet. The Supreme Power has us in its charge,
as it has the suns and endless systems of worlds
in space. As we grow more to recognize this sublime
and exhaustless wisdom, we shall learn more and more to
demand that wisdom, draw it to ourselves, and thereby be

(03:36:07):
ever making ourselves newer and newer. This means ever perfecting health,
greater and greater power to enjoy all that exists, gradual
transition into a higher state of being, and the development
of powers which we do not now realize as belonging
to us. Let us, then, daily demand faith, for faith
is power to believe and power to see that all

(03:36:28):
things are parts of the infinite Spirit of God, that
all things have good, were God in them, and that
all things, when recognized by us as parts of God,
must work for our good. The following statement of the
General basic principles of the modern New Thought movement was
made several years ago by one of the writers of
the present book. It is reproduced here because we think

(03:36:49):
that it presents in concise form the essential spirit of
the philosophy of that great modern school of thought, just
named after the non essential and debatable teachings of its
various branches have been high. One, there exists a great
underlying something or somewhat that is beneficent in well disposed
towards you, and which tries to help, aid and assist

(03:37:10):
you whenever and wherever it can do so. Two. Faith
and confident expectation regarding the beneficent power of that something
or somewhat tends to open the channels of its influence
in your life. While doubt, unbelief, distrust, and fear tend
to damn up the channel of its influence in your
life and to rob it of the power to help you. Three.

(03:37:30):
To a great extent, at least, you determine your own
life by the character of your thought. By the nature
and character of your thoughts, you furnish the pattern or
mold which determines or modifies the efforts of the something
or somewhat to aid you. Either in the direction of
producing desirable results, or else in bringing about undesirable results
by reason of your damning up the source of your good.

(03:37:51):
These three fundamental principles of new thought, which is really
the oldest kind of thought expressed in new forms, will
serve you as the strongest kind of basic platform for
practical new thought demonstration. If you will stand firmly on
this platform, make its teachings and principles a part of yourself,
and strive to manifest its truth and facts in your
own life, then you will be the very best kind

(03:38:14):
of new thoughtist. Even though you may never have heard
even a word of new thought teaching, metaphysical speculation, or
philosophical theorizing. In that volume of this series entitled Spiritual Power,
especially in its concluding section entitled Unison with Infinity, you
will find a far more extended reference to this particular
phase of the general subject of faith and confident expectation

(03:38:36):
directed toward the infinite. If you are interested in this
special teaching, we feel justified in recommending to your attention
the book just named the advanced students of the esoteric
teaching contained in the scriptures of all the great religions
as well as their inspired teachers are aware that in
the book of Psalms in our own scriptures are to

(03:38:56):
be found several of the great masterpieces of the esotericis
teachings concerning faith. Power in them is given the essence
of the secret doctrine concerning faith in the Infinite. Chief
among these are the twenty third Psalm and the ninety
first Psalm, respectively. So important are these two great esoteric poems,
so filled with practical helpful information are they that we

(03:39:19):
deem it advisable to reproduce them here that you may
avail yourself of their virtue and power at this particular
stage of this instruction. Accordingly, they are given on the
next following two pages of this book, the Psalm of
Faith Psalm twenty three. The Lord is my shepherd. I
shall not want he mocketh me to lie down in

(03:39:40):
the green pastures. He letteth me beside the still waters.
He restoreth my soul. He letteth me in the paths
of righteousness for his name's sake. YEA, though I walk
through the valley of the shadow of death, I will
fear no evil, for thou art with me. Thy rod
and thy staff they comfort me thou preparest a table

(03:40:01):
before me in the presence of mine enemies. Thou anointest
my head with oil. My cup runneth over. Surely, goodness
and mercy shall follow me all the days of my life.
And I will dwell in the house of the Lord
forever the Psalm of Security Psalm ninety one. He that
dwelleth in the secret place of the Most High shall
abide under the shadow of the Almighty. I will say

(03:40:24):
of the Lord. He is my refuge and my fortress,
my God. In him, will I trust. Surely he shall
deliver thee from the snare of the fowler, and from
the noisome pestilence. He shall cover thee with his feathers,
and under his wings. Shalt thou trust. His truth shall
be thy shield and buckler. Thou shalt not be afraid
for the terror by night, nor for the arrow that

(03:40:46):
fleeth by day, nor for the pestilence that walketh in darkness,
nor for the destruction that wasteth at noonday. A thousand
shall fall at thy side, and ten thousand at thy
right hand, but it shall not come nigh thee. Only
with thine eyes shalt thou behold and see the reward
of the wicked. Because thou hast made the Lord, which

(03:41:07):
is my refuge, even the most high thy habitation. There
shall no evil befall thee. Neither shall any plague come
thygh thy dwelling. For He shall give his angels charge
over thee, to keep thee in all thy ways. They
shall bear thee up in their hands. Lest thou dash
thy foot against a stone, thou shalt tread upon the

(03:41:27):
lion and the adder, the young lion and the dragon.
Shalt thou trample under feet. Because he hath set his
love upon me, and therefore will I deliver him. I
will set him on high. Because he hath known my name.
He shall call upon me, and I will answer him.
I will be with him in trouble. I will deliver
him and honor him with long life. Will I satisfy

(03:41:49):
him and show him my salvation. The teachers and students
of the Inner Teachings, the Ancient Wisdom the Secret Doctrine
are also aware of the esoteric spiritual significance of the
lines of the well known Him Lead Kindly Light, written
by Newman in a period of spiritual stress. Few who
read or sing this Him realize its esoteric spirit and meaning.

(03:42:11):
None but those who know, perceive and recognize that which
dwells under the surface of those wonderful words and lines.
But it is a matter of common notice in comment
that even many persons who are outside of the fold
of the Church find great inspiration, help, courage, and practical
aid from that wonderful hymn. We feel that we may
close this part of our instruction no more fitly than

(03:42:32):
by quoting the lines of that magnificent verse. We trust
that you may be able to plunge beneath its surface
and discover in the deep places the spirit of that
great chant of faith power, the chant of faith power.
Lead kindly light, Lead kindly light amid the encircling gloom.
Lead thou me on. The night is dark, and I

(03:42:53):
am far from home. Lead thou me on, keep thou
my feet. I do not ask to see the distant scene.
One step enough for me. Lead thou me on. Carry
with you ever, the spirit of the ancient aphorism of
the wise Sage, which we have already quoted for your
benefit in the pages of this book, and which adorns
its title page. Faith is the white magic of power,

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FAITH POWER - YOUR INSPIRATIONAL FORCES: Aligning with the Universe for Law of Attraction - William Walker Atkinson (1922)

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.css-14f5ked{margin:0;word-break:break-word;display:-webkit-box;-webkit-box-orient:vertical;box-orient:vertical;-webkit-line-clamp:2;overflow:hidden;}FAITH POWER - YOUR INSPIRATIONAL FORCES: Aligning with the Universe for Law of Attraction - William Walker Atkinson (1922)