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To possess great strength of character; the self-confidence to take the initiative and succeed; a thoughtful, resolute, tenacious will; the ability to dominate oneself, to guide oneself deliberately; a clear, easy, judicious confidence in the presence of anyone; the gift of influencing the thoughts and dispositions of others; the mental vigour and dexterity necessary to overcome a thousand kinds of difficulty: all this, indeed, seems inaccessible to most of us. These things, however, can be acquired. This book will show you how to methodically determine in yourself, to a large extent, all these qualities. To fortify by education the will, the power that governs the consciousness, is a matter of exercise. The subordination of the various psychological activities to the reflexive control of the intelligence is the greatest quality of success, because it makes one fit to act in spite of obstacle or difficulty, in accordance with a decision or principle fixed in advance. At a certain stage of psychic development, the will is constantly and intimately associated with the central "I". It enables the will to direct one's thoughts, to moderate or heighten, as the case may be, emotions or impulses, and to reign supreme over the sensory states. Precise, continuous, intense volitions have, of course, a much more effective action at a distance than indecisive, fugitive, and neglected thoughts. Thus, the individual psychic influence is increased by reducing the multiplicity of moods and by learning to think energetically. In this book we will deal with a method of developing the will; first of all, with self-control, then with the practice of mental influence at a distance over one or more persons, and finally with the application of the methods of voluntary conditioning of destiny. The first effects result first in an impulse to mental initiative, then in a feeling of security, of "power": one has the consciousness of being capable of efforts of will. Gradually one's self-mastery increases, and soon one's senses, one's sensitivity, one's intellect are directed with the greatest satisfaction. Even independently of the direct tele-psychic influence on others, it is evident that one has succeeded in learning to master oneself, to reason about one's impressions. A look that expresses determination, a precise and judiciously conducted speech, a calm and energetic attitude, all make a considerable impression. The man will carry out what he has planned in a manifestly active manner, with full attention to what he is doing, passing at the appointed time to the next occupation, maintaining throughout all the phases of his work the same directive expressing the same volition. The title of this volume: "The Power of the Will" is therefore strictly justified from the most positive point of view.
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INDEX
INTRODUCTION
CHAPTER I - HOW WE SHOULD PREPARE FOR TRAINING OUR WILL
CHAPTER II - THE WAY TO REGULATE
CHAPTER III - THE WAY TO PERFECT SELF-MASTERY
CHAPTER IV - THE WAY TO ORGANISE ONE'S DESTINY
CHAPTER V - MAJOR ENERGY SOURCES
CHAPTER VI - THE DIRECT POWER OF THE WILL OVER THE ORGANISM AND THE WAY OF EXERCISING IT
CHAPTER VII - DIRECT POWER OF THE WILL OVER OTHERS
CHAPTER VIII - THE DIRECT ACTION OF THE WILL ON DESTINY
CHAPTER IX - HOW TO ACHIEVE THE DEVELOPMENT OF YOUR WILL THROUGH THE WORKS OF THE AUTHOR OF THIS BOOK
The power of the will
Paul C. Jagot
THE POWER OF THE WILL OVER ONESELF, OVER OTHERS, OVER DESTINY.
Practical method of personal influence
Translation and 2021 edition by Planet Editions
All rights reserved
To possess great strength of character; the self-confidence to take the initiative and succeed; a thoughtful, resolute, tenacious will; the ability to dominate oneself, to guide oneself deliberately; a clear, easy, judicious confidence in the presence of anyone; the gift of influencing the thoughts and dispositions of others; the mental vigour and dexterity necessary to overcome a thousand kinds of difficulty: all this, indeed, seems inaccessible to most of us. These things, however, can be acquired. The present book will show you how to determine methodically in yourself, to a large extent, all these qualities, however little you may be willing to do so. The efficacy of the method which we are going to expound has been verified by the readers of this manual themselves; twenty-five thousand copies have been sold out in six years without the slightest publicity, because every one who has read "The Power of the Will" has been satisfied and has recommended it in his own environment. Let the most depressed man take courage and boldly undertake the gradual training that we have indicated to him; his will, however weak, indecisive, and fearful, will not be long in strengthening itself, in persisting, and in asserting itself... The interest presented by this training is capital, and if the reader pays even the slightest attention to it, he will feel sufficiently led to attempt a first effort that will give rise to others. To fortify by education the will, the power _that holds the conscience_, is a matter of exercise. Once the first step has been taken, from which the impulse will be created by representing the advantages to which it aspires, the second step will be better secured, and each new attempt will make the following one more energetic and easier. The subordination of the various psychological activities to the reflexive control of the intelligence constitutes the greatest quality of success, because it renders one fit to act in spite of obstacle or difficulty, in accordance with a decision or principle fixed in advance. It seems to us to be desirable above all other qualities, because it assures the maximum of internal harmony. At a certain stage of psychic development, the will is constantly and intimately associated with the central "I". It allows the will to direct one's thoughts, to moderate or exalt, as the case may be, one's emotions or impulses, and to reign supreme over the sensory states. The close influence between the moral and the physical, the notion of which has become widespread in recent years through the therapeutic use of suggestion, manifests itself with the same precision and intensity among those who have sufficiently trained themselves in the voluntary concentration of thought: for them, by maintaining in their consciousness the appropriate image, it becomes possible to act on the deeper tissues of their organism. Before this possibility we shall see that it is relatively easy to create a mental condition which powerfully affirms vitality and resistance against the various pathogenic causes. On the other hand, the will (this is a knowledge that has been confirmed by experimental science) is exerted externally to the individual and projects through the ether towards those we are thinking of, wave-like movements that awaken in them states of mind complementary to our own. Precise, continuous, intense volitions have, it is well understood, a far more effective action at a distance than indecisive, fugitive and neglected thoughts. The individual psychic influence is thus increased by reducing the multiplicity of states of mind, by learning to think energetically. Various philosophical schools admit that the human will, by a process which they explain, is affirmed to be the modifier of secondary causes when it is sufficiently dynamised; thus weigh the occultists, the theosophists, the magicians, whose doctrines have among all peoples, and in all times of history, illustrious representatives.
We propose to give in this book a method of developing the will, dealing first with self-control, then with the practice of mental influence at a distance over one or more persons, and finally with the application (for those who wish to try it) of the methods of voluntary conditioning of destiny. The first effects brought about by the practices outlined below are first an impulse to mental initiative, then a feeling of security, of "power": one becomes aware of being capable of willpower. Little by little (the more rapidly the greater the application), self-confidence becomes continuous, parasitic ideas, dissolving emotional states, sensory solicitations are dominated. The mastery of oneself increases, and soon one's senses, one's sensibility, one's intellect are directed with the greatest satisfaction. From this moment, having become able to concentrate one's psychic energy upon a precise image, the power of the will is used, as was said before, to act in a regulating way, to medicate or anaesthetise the physical organs.
Even irrespective of the direct tele-psychic influence on others, it is evident that he who has learnt to control himself, to reason with his impressions, to maintain perfect confidence in the presence of anyone, influences, because of this stability, those with whom he deals. A gaze that expresses determination, a precise and judiciously conducted speech, a calm and energetic attitude, all make a considerable impression. Other qualities, intrinsic, always obtained in a remarkable way by the education of the will, are added to the preceding factors of personal influence: such are, the sense of expediency, the memory, the logical connection of ideas, the rapidity of assimilation. The average man, when he can no longer be disconcerted by circumstances, by unforeseen incidents, by the way others behave towards him, will modify his destiny. Indeed, he will, in the presence of all eventualities, preserve the utmost calm and clearness of mind to act and react; he will discern without disturbance the most advantageous course of action to be taken; finally, he will carry out what he has planned in a manifestly active manner, with full attention to what he is doing, passing at the appointed time to the next occupation, maintaining throughout all the phases of his work the same directive expressing the same volition. The title of this volume: "The Power of the Will" is therefore strictly justified from the most positive point of view.
1. DETERMINISM AND FREE WILL. - The character of each individual is already formed at the age at which he becomes capable of recognising it.
Just as, for the physicist, the organic constitution results from heredity, so everything that constitutes our entire moral being: tendencies, faculties, aptitudes, etc., pre-exist the notion of the "I". The reciprocal action of the functions on the intellect and of the intellect on the functions seems to predispose each one to feel, think, act, necessarily in a determined way. Two well-known aphorisms: "One does not change one's nature", and "Cast out what is natural and it will come galloping back", clearly express the opinion, too easily shared, because it dissuades one from the effort, of the philosophical schools which affirm that man cannot radically transform his own person. According to this theory, the will is always triggered at a given moment by that impulse which time and circumstance make the strongest. If it is true that our impulses, our impressions, our primitive judgements, derive from our psycho-physiological conditions, it is no less evident that an education drawn from a source external to ourselves and reflected in our consciousness, can create in us the idea, and therefore the decision, of reacting against this automatism. The one who realises the appropriateness of such a reaction, however, suffers the impetus of his determinism until he has learnt to dominate it: this is translated into the notion of subservience, which he will express by saying: 'it was stronger than me', or: 'I could not help myself'. The first aim of this book is to teach how to train oneself to act, in spite of the impulses of automatism, in the sense that the deliberations of judgement indicate as preferable.
2. THE WAY TO CREATE IN ONESELF A PROPENSITY FOR EFFORT. - "Everything that enters through the spirit comes out of the muscles," said the ancients. Modern psychologists also admit the tendency of every idea to be transformed into an act. In accordance with this law, by considering with all possible attention the various reasons why it is useful to develop the will, we shall feel ourselves drawn to begin this development practically. Those who are familiar with reasoned meditation will not find it difficult to abandon themselves to mental contemplation of their reasons for giving themselves to psychic education. On the contrary, if the aptitude for concentration is insufficiently prepared, it will be effectively supported by composing a written chart of the changes one wishes to make in one's personality and the advantages these changes imply. We believe that we will be of use to more than one reader by giving below a few examples on the subject.
"I want to acquire a continuous calm, an imperturbable security and a justified confidence in myself,
"I want to master anxiety, fear, nervousness and other paralysing emotions.
"I want to maintain a perfect lucidity of spirit in all circumstances, to remain master of myself, whatever happens, and to feel perfectly calm in the presence of anyone.
"I want to make my memory exact and rapid, my assimilation lively and correct, my will unfailing".
"I want to cultivate my aptitudes to the highest degree and acquire superior competence and skill in their field".
"I want to do what is appropriate for me to do at the appointed time, in spite of all the pressures and incidents likely to keep me from doing it.
"I want to control my physical and emotional impulses and refuse to obey those that are contrary to my life balance, my purpose, my principles".
"I want to examine thoughtfully, before manifesting them, all the ideas that come spontaneously to my mind, that are communicated to me, or that I acquire by reading.
"I want to manifest that serene tenacity, that courteous energy, that calm confidence, which dominates individuals and circumstances".
The special purpose of each of these examples will inspire the reader with other formulae. For example, a sick person who wishes above all to regain his health might add to the above: "I want to train my will until it has the desired strength to modify my condition. After having read the table several times from one end to the other, it is necessary to consider each paragraph separately and to imagine concretely its meaning. Thus the first statement that we have given as a model must be followed by a mental representation of what it would be like to know that one possessed perfect calmness, and of the possibilities that such nervous equilibrium would bring.
Several authors recommend transcribing each sentence that the reader intends to meditate on onto a rectangle of paper with strong and bold handwriting, then keeping one's eyes fixed on each formula for a few minutes.
This procedure is especially useful for agitated characters, whose attention is less easily diverted if they are given a material foothold.
The listless, the inert will find, to activate their brain, a mechanical aid in walking very quickly while repeating the previous statements.
In contrast to physical immobility, which tends to calm cerebral excitement, movement stimulates thought. Many businessmen unconsciously apply this law as they pace up and down the studio, driven by a concern they are trying to resolve.
3. THE HELP GIVEN BY THE MAIN ASPIRATIONS. - In order to observe the foregoing, it is necessary to be capable, so it seems to us, of a little reasoned effort. The weakest character will find the necessary energy if it appeals to its own judgement; for we cannot conceive of a man who does not experience in the course of the day several internal movements generated by his chief aspirations.
These movements translate into different stages of consciousness: desire to acquire a capacity or to eliminate a defect, desire for better material well-being, desire for an object, for any satisfaction, for consideration, for personal influence, etc.
The habit of associating with aspirations, when they come to mind, the notion of the development of the will that will enable them to be realised, creates a disposition, at least momentary, to effort. To use this moment to amplify the active momentum by means of the meditation prescribed above is to take the first step and give access to the energetic path.
The prospect of becoming a strong personality, physically and morally robust, of attaining a better position, of succeeding in assimilating an art or a science, of holding oneself to "the principles which one judges advantageous, and, more generally, of attaining one's purpose in life; all these constitute a series of "force-ideas" which are channelled in favour of the will, through the association of the above thoughts.
To weariness, indecision and inertia let us therefore oppose our higher egotism; let us repeat that we will not let our lower tendencies hinder the realisation of our dearest desires; let us consider that a trained will is an advantage which has a direct or indirect hold on all others; let us consider that the development of our volitional power measures the effectiveness of our reaction against what circumstances tend to impose on us as annoying or painful, as well as the effectiveness of our action on everything desirable.
4. THE NERVOUS FORCE. - A sufficiently imperious motive always actuates the will, but the will is quickly bent if the energy indispensable for psychic activity, the nervous force, is lacking. Many diseases of the will result from too little nerve power. Nevertheless, it has been observed that all abstinents needlessly dissipate so much of this precious energy whose reserve would be sufficient to improve their condition almost instantaneously. By conserving in the various complexes the nerve-force which is otherwise scattered in useless expansions, the volitional faculty is tonified, and it is then sufficiently sustained to manifest itself at the proper time.
For this reason we prescribe as the first training efforts a series of inhibitions which, parallel to the fortifying effect of every nervous exercise, have the effect of suppressing important emissions of nervous force. Two or three days' practice will be sufficient to convince the reader of the considerable efficacy of these exercises, for he will experience, subsequent to their application, an (almost immediate) sensation of "power".
5. THE GENERAL IDEA OF THE SUBORDINATION OF SELF-MATISM TO CONSCIOUSNESS. - Everyone can observe in himself two elements that incite action, two sources from which decisions are derived. On the one hand, consciousness, judgement, reason, reflection; on the other, automatism. An example will clearly show the interplay of these two centres of personality: a young student sits down at his desk early in the morning to study an abstract question of philosophy that does not abstract him. Outside, the sun is shining and through the half-open window, along with delicious blasts of fresh air, comes the echo of a thousand joyful noises. Our boy is sorely tempted to put aside his annoying book and go out to meet friends. But this movement of automatism, this "impulse" encounters resistance in the young man's "conscience": the exam is approaching with an overloaded programme; only regular study will allow him to assimilate it. Only diligent study will allow him to assimilate it. Then begins the "internal struggle" on the outcome of which the student's conduct will depend. The softening of the methodically conducted automatism, striving to dominate first the insignificant impulses, then the more important impulses, assures little by little his rapid and easy subordination to the representations of reflection.
6. CONTROL OF EMOTIONAL IMPULSES. - A huge expenditure of nerve power accompanies the satisfaction of emotional impulses, so the best way to begin the culture of the will is to train oneself to control them.
Here are the main impulses:
1°. Expansiveness in every form. In a general way endeavour to observe silence. If, for example, you learn of a piece of news and you wish to communicate it to a friend, think that by doing so you will waste a certain amount of energy. Conserve this energy: say nothing. Do not manifest your impressions, especially those which are awakened in you by the intentions of those around you: every exclamation, every word, every gesture withheld, increases your nervous reserve. Don't waste your mental strength on trivial intentions, commenting on the events of the day, making comments on the people passing by or the actions you witness. All this does not already mean insociability, but simply withholding useless activities from yourself and others. When you must necessarily speak, do not do it mechanically, automatically: think about your expressions. Replace those words that you would pronounce "impulsively" with thoughtful words. You must not talk with animation: you would waste yourself in pure loss; above all, you must not argue. Listen calmly to what is communicated to you without expressing your own judgment, unless it is indispensable. Do not allow yourselves to be forced to speak against your will. If some chatterer oppresses you with his verbiage, take an interest in what he says, let him waste his nervous strength, and continue to condense yours.
2°. Desire to obtain the approval of others. Man, whenever he has an opportunity of making himself known, tries to endeavour to give others a good opinion of his own personality, by manifesting his own opinion, which he always considers superior. Observe whoever you happen to listen to; you will see how many sterile efforts vanity imposes on most people who are inclined to desire the approval of others. Observe yourselves well, so that you may carefully repress this tendency.
3°- To restrain escalation. By beginning to control a slight movement of impatience, one is able to maintain an imperturbable cold blood even in the presence of serious provocations. Disappointment, irritation, exhaustion lead to facial expressions, gestures, vocal outbursts: if we can prevent these manifestations, we gain the greatest advantage. The exercise of impassibility contributes powerfully to the development of the will.