How to make our mental pictures come true

Preface

Among the imaginative stories of our childhood days, who does not recall the charm which Aladdin and his wonderful lamp held for lis ? How marvelous were the things which came to pass each time that he rubbed it ! How often in our childish imagination did we wish for just such a wonder-lamp which would provide us with all the things which our hearts desired !

Yet this fancy of childhood is father to a wonderful scientific fact possible of being demonstrated mentally, and of being universally used to satisfy every requirement of the human heart.

We are each one of us a mental wonder-lamp manifesting a form of power more marvelous than ever was the light which shone from Aladdin ^s lamp.

What is this form of power of which we speak ? For want of something more comprehensive we call it the visualizing power of the mind. Yet it is more than this. Its action involves a whole series of manifestations. We

PREFACE observe that it formulates, differentiates, specializes, chemicalizes and projects itself in ns and through us, so that by means of it our hearts' desires are formed into thought-images, and then by a further process of differentiation and specialization they are projected and materialized until they become the visible objects of our outwardly visible world.

What do we know about the nature of this form of mental power? Very little. It is barely as yet within the grasp of our comprehension. But we have taken cognizance of its operation and results just as we have of electricity, radio-activity and other forms of power.

In what manner does it operate ? The question is best answered by observing its innerconscious, interconscious and objectively unconscious working in us and thru us.

In our lives we have noted very definitely that certain things which we have strongly desired and held as thought-images in our consciousness, have after a time " come true.'' From the seemingly invisible side of things they have made their appearance on the outwardly visible side of things. This is not a miracle. It is not some rare phenomenon.

PREFACE

It is not even unusual. It is simply the normal, continuous, unconscious functioning of this form of power.

Our natural desires are spontaneously and continuously shaping themselves into objects of thought, and these into thought-images which are being impressed, developed and reproduced outwardly all the time.

By its action upon mind-substance our desires, or mental images, become concrete, outward realities, visible to the physical eye. That is how ALL THINGS which we are able to see, touch and otherwise outwardly sense in this world have come into outward existence either in a universalized or individualized sense.

Heretofore, this formulative process has been largely a haphazard one. Our needs, for the most part subconscious, have simply brought this power into action automatically in a perfectly natural way, with more or less outward success. But now, in mental science, we have begun to study the process by watching its operation within ourselves and others, so that instead of an unregulated process it becomes one which can be regulated and controlled.

8 PREFACE

We have come to know the definite mental-mechanical action which is set in motion and the definite chemicalization which takes place ; that these can be placed on a basis where they can be intelligently and deliberately controlled so that we are able first to select our desires; secondly to consciously shape these desires into objects of thought, and to establish them as thought-images in our consciousness ; and then from this point on we can deliberately exercise this power so that what we desire and see inwardly, can be reproduced outwardly as a part of our outward world of things.

We are actually ahle to see inner things into outward existence.

There is no doubt whatever that this supreme form of mental power which we call visualizing, will be formulated finally into a definite and exact science to be used for all the legitimate purposes covered in this book, and in a consecrated way. May the following pages serve as definite outposts leading to this end.

— The Author

Introduction

\ I FIND a definite joy in the fact that the first of George SchubePs series of books on visualizing has been put into printed form. There is a thirst for knowledge and an increasing need at the present day for books of this kind. Each day the study of mental science is becoming more and more resorted to by those persons who, discovering the futility of their struggle against the laws of our increasingly complex life of today J are learning to adjust themselves, and to work ivitli these laws. When this is done they find that they are working in harmony with a power which enables them to accomplish what otherwise would be seemingly impossible things.

To those who are but slightly acquainted with the universal truths of applied mental science, I recommend this book. The author was one of my early students, and his own wonderful prosperity and success in business and financial affairs is, to my mind, the best

10 INTRODUCTION demonstration of the facts which he offers to others in this present volume. He has given us a clear, analytical exposition of visualizing, and any imagined veil of mysticism which may have surrounded this subject in the past, has been removed under the strong and compre hensive light which he has thrown upon it.

In my own experience, visualizing for practical purposes came as an inspiration after reading Judge Tro ward's works on Mental Science. It provided the necessary means for my sojourn in England and my extensive studies as Troward's personal pupil, and, in the six years of my work in New York I have demonstrated the practicability of this power with most remarkable results personally and for others.

Visualizing is nothing more than the process of the impersonal, universal, unspecialized, undifferentiated Mind seeing itself into the specialized, the concrete, and the particular; bringing the inward seemingly unseen universe with all its multitudinous and ever-shaping forms into outwardly visible existence. It is a specialized operation from a specific center for the specific purpose of bringing substance into outward concrete form, and all that is

INTRODUCTION 11

;iecessary is for us to personalize this power ::or our particular needs.

When thus deliberately applied, visualizing can be made to do away with hospitals, asylums, prisons, charitable homes, and institutions now devoted to the correction of poverty, disease and crime. The desire of each individual heart whether for health, wealth, love, harmony, peace, beauty, happiness or whatever other form of good may be sought, can be materialized into the outward without breaking a single law of society, without injury to oneself or anyone else, or without taking anything away from anybody else.

Visualizing serves as the means of a neverending source of supply for all. We are able to get all that we want out of the everywhere of substance from which our pictures take form. The limitlessness of what we may have out of this unlimited immensity is proportioned only by the limit of our own consent to or recognition of these resources.

In conclusion may I say that the time will come when visualizing will be taught in the schools and universities of the world as a natural science, thereby providing a single, direct and orderly means for securing all those

12 INTRODUCTION things of life which, we need for our wel fare and happiness here. It is the greatest effort and time saver that has so far come to the consciousness of man because by means of it, depending upon our ability of applicationi we can see into materialization all those goo things which we now obtain by such laborious mental and manual efforts.

i

CONTENTS PART L — MECHANICS OF VISUALIZING

PAGE

Photography of the Mind 17

Substance out of which Our Mental Pictures

ARE MADE 21

iHow Our Mental Pictures First Take Form . 25

Mind's Photographic Studio 31

True Camera of the Mind 32

Mental Camera-eye 34

>Dark Chamber of the Mind 38

Will Serves as Mental Tripod 42

Mind's Range-finder 44

Enlarging Camera-device of Mind 45

Mind's Camera-shutter 47

PART II. — CHEMISTRY OF VISUALIZING Sensitized Mind-film 50

Mind's Object of Light 56

Mind's Image of Light 58

Mental-chemical Developing Agencies .... 60

Mental-chemical Process Explained 69

IHow AN Imaged Thought is Impressed .... 73 How AN Impressed Thought passes into Mental

Solution 84

Developing Room of the Mind 99

14 CONTENTS

PAGE

Subconscious Developing Process Explained 102 How Our Invisible Thought Develops

Outwardly 109

Possible to Review a Developing Mental

Picture 113

Developing Process can be Facilitated .... 116

PART III. — TECHNIQUE OF VISUALIZING Preparing our Thought-object for Reproduction 126

Pouring Light upon our Thought-object . . . 129

Seeing our Thought-object in Reflection . . 130

Pouring more Mental-light upon our Thought 131

Establishing our Correct Viewpoint 135

Focusing upon our Imaged Thought 138

Impressing our Imaged Thought 140

Our Thought Impression in Solution 142

Reviewing our Developing Picture from Time

TO Time 144

Watching for Outward Indications 146

Strengthening our Developing Thought . . . 151

Conclusion 156

H

I

Chapter I Photography Of The Mind

IN establishing a basis for the study of visualizing, we can think of no more simple beginning than to compare it to photography.

The theory, the mechanical principles and the technique applying to both are the same. Visualizing is the inner process, while photography merely is the outer process. Or we can say that the one is the hidden process, the other is the hidden process revealed.

In visualizing, a method of mental operation is employed which brings into play a group of principles operating innerly in mind; photography employs a method of operation which brings into play this same group of principles, the difference being that they are operating outwardly in reproducing outward things.

The various mental movements necessary in reproducing the thought-images or mental objects of our consciousness are no different as we shall see from the various movements necessary on the part of the photographer in reproducing an outer object.

Briefly stated, visualizing is an inner application of certain principles of which we can become cognizant by observing the corresponding outer application which we call photography. In fact, photography is visualizing made outwardly visible to our objective senses, it is visualizing visualized into outward form so that outward things can he reproduced for us in the same manner in which th^y are reproduced in the mind. Hence, if we begin our studies by an understanding of the theory and working processes of photography, we will begin to understand the theory and working processes involved in mental-photography, and at the same time we will lay the basis for an exact and definite science of visualizing which will serve us at all times and for every purpose.

We know that when we apply the principles of photography ;. when we operate the mechanical parts of the camera — the lens, the range-finder, the shutter, in a certain way ; and when we apply the proper chemical elements in a proper manner, then we are able to reproduce an object with unerring accuracy. So with the mental-mechanical and chemical principles and faculties involved in reproducing our desires and thought-images. When we apply them correctly we will get outward results that are just as definite, just as truthful, just as accurate reproductions as those produced by the intelligent photographer.

Of course, diligent study and application are necessary. The photographer could not be successful in his reproductions if he were not completely familiar with the essentials and methods involved in reproducing objects, and in the same manner we must be completely familiar with the essentials and methods involved in visualizing if we are to expect the same positive results. The law of cause and effect applies here as elsewhere.

In addition, we need to helieve in the outcome of our work. Somewhat later we will touch more fully upon this point. Let us simply say here that we do not disbelieve the fact of photography ; we do not doubt that its employment will bring about certain definite results in the matter of reproduction. So, as we go forward in our studies we will find that there is as little occasion to disbelieve the fact of visualizing, or to doubt that its emplojonent in our affairs will bring about just as definite results. For the present it is sufficient to believe that everything into which our desire can fashion itself already exists and has always existed as a paradigm in the pattern-mind of the Infinite, otherwise it could not be conceived or formulated in our own mind as an object. We can refer to photography itself, for instance, to make this more clear. The camera first of all had to be an object in some one's mind before it took outward form. Some one thought of it, or in other words pictured it before it could be assembled in the form of a camera which we can touch and see. So with all the other devices which are a part of photography.

If then, the camera and all the other essentials of photography can reproduce and outpicture the object toward which they are directed, how much more easily is it possible for the inner photographic equipment of the mind under like suitable conditions to reproduce and outpicture the object of our hearts' desire toward which it is directed by means of proper thinking.

Chapter II Substance Out Of Which Our Mental Pictures Are Made

BEFORE entering upon a study of the mechanical principles and technique involved in photography we are confronted with the same necessity which confronts the really good photographer. He must make himself familiar with the facts with which his mechanics and technique must deal, and so must we. We must familiarize ourselves with those mental factors with which our mind-mechanics and technique deal.

Let us see how this holds good in photography in order to apply it to our own study. We know that in photography the very first of these factors is tJie ohject which is to he reproduced. If the photographer has studied physical science he is familiar ^ with the fact that this so-called object or concrete thing is reducible by formula into a state of lesser and lesser density until it can be resolved back to its original state. He knows that if the formula could be pursued, Ms object would be reduced to a point where it would become again a part of the universal substance to which physical science has given the name of ether. This all-pervading substance is believed to be the basis of all material objects.

The study of visualizing must be based upon the same hypothesis except that it goes a step beyond that of physical science, and refers to a substance infinitely rarer as the basis of all things whatsoever hidden or revealed.

The photographer, in pursuing his physical science studies is informed that the most distinguishing quality of this ether-substance is light. Wherever ether is, light is, and since this radiant ether-substance is everywhere present, light is also everywhere present in all the reaches and immensity of infinite space. In fact, physical science will some day accept the fact that there can be no substance without light, and no light without substance. It is only a difference of vibration and tenuity^ which makes the seeming difference betweei what we know as pure light and matter, anc the student will so understand this when sub-j stance or light are hereafter interchangeably used.

! In visualizing we learn this same fact about the infinitely rare, all-pervading, invisible substance with which we are to deal mentally, namely that its most distinguishing quality is this same light but in a mode of vibration infinitely rarer and finer than physical science can conceive. In fact, we are coming to find that what our very mind-substance is charged with is ambient quality in its purest state, acting upon, in, and through it. We speak of this " light of the mind " as being '' above the light of the sun '^ in rarity; we speak of it as the " unseen light that never shone on land or sea;" and its wonderfully luminous power is implied when we say that a certain person has " enlightened '' us, or when we say " light has been given us '' or ^^ light has been thrown upon the subject." Also, we speak of the " light of understanding," " the light of wisdom," the " light of faith," and of a number of other illumined mental conditions and activities qualified by this mental-light. The qualification in every instance is more than figurative. It is scientifically correct. So much so that we can say that this light of wisdom, understanding and faith, is not only a qualification but that it is mind itself, and the primary basis of all mind-substance.

So we can say that in the same manner in which the outward light serves as the Imninons and vitalizing basis of the ether-substance from which all things of the visible universe, including our physical selves, are formed, so in an infinitely rarer sense does the invisible light serve as the basis of that radiant mind-substance which we call life, spirit, energy or consciousness, and ,out of this light, as we shall subsequently see, our mental pictures take form.

Chapter III How Our Mental Pictures First Take Form

THE photographer studying physical science finds that this universal light is not only the primary basis of universal substance but the forming, specializing, differentiating and projecting power as well. He finds that this universal light forever is acting in, upon and through the universal undifferentiated substance which it itself is, so that it is forever in a state of spontaneous formulation, taking shape and character out of its ambient being according to the initial impulse given to its movement.

In the most elemental physical sense then, we find an all-pervading infinite ocean of pure primary light, of an inconceivable rarity, continuously acting upon and within itself in the nature of a movement which we know as vibration, and which physical science first observes in the pure waves of light which are termed ether, and from this point it is more readily comprehended in its forever separative and outwardly appearing process, until the point where the photographer finds a universe and a world of outwardly visible objects toward which he can level his photographic camera for purposes of reproduction.

This is the manner in which light takes on form in the physical sense in which we recognize all outwardly visible objects including the immense universe and our more specialized selves; forever changing from the universal to the particular, from the unformed to the formed, from the undifferentiated to the differentiated, and from the unspecialized to the specialized. All visible objects are primarily of the substance of light, assuming shape and density according to the momentum of the outpush or initial movement coming from the invisible sense-world to the visible sense-world so that trees, persons, hills, stars, landscapes and all else visible are but the differentiated effects of the one primary light impulsing upon its own impalpable substance, and formulating itself into literal objects of light but so compactly that these objects become separately visible to us in contrast to the more general light out of which they have been formed.

, Now then, in flaying the basis for our visu- ^izing studies, we go beyond these remotest points of physical science and of the senses, and apply this same observation in regard to light to ^the formation of our own selves. We say that the forming, specializing, differentiating and objectifying power, energy or life, call it what we will, is this same light operating in an infinitely rarer invisible and inner manner ; forever acting upon, in and through its own unformed, unspecialized, and undifferentiated universal conscious substance so that it formulates, particularizes, specializes, differentiates and objectifies itself into individualized forms which we recognize as our individual objective selves or minds, shaping itself out of the universal objective sense-consciousness and becoming the individual objective sense-consciousness ; becoming in fact our very inner selves — objects of light — and in turn we can say that within ourselves this same continuous separative process of the light goes on, so that out of our inner illumined selves are formed our objects of thought — objects of light, which we qualify by the term " bright '^ thoughts and by other terms descriptive of the substance of light out of which they are formed.

We become conscious of the initial movement or outpush of the mind-light substance shaping itself through us in its most primary sense as motion, connnotion, or as we are accustomed to call it — emotion. When the impulse is forcible enough to motivate and sustain itself, a differentiation takes place in the form of what we ^ call desire. If our desire is sufficiently strong and vitalized, a further differentiation of the mind-light takes place spontaneously or, in visualizing, deliberately, in the form of our objective thinking; establishing itself in the objective state of our consciousness as an ^ ^ object of light, ^^ an" enlightened '' idea or thought-object which, as we shall observe later, we are able to see within us by reflection and which by further specialization becomes reproduced outwardly as a thing. The process which results in this latter phenomenon is explained by the fact that the substance of light within the mind forms itself outwardly by acting upon the substance of light outside of the mind, and this is the manner in which it is assumed that our thoughtobjects reproduce themselves in outward visible form in the things which we desire.

This formulation of the light-substance of mind in us and throngh us is going on continuously and spontaneously. It is a characteristic of our being; we cannot be without desires^ and we cannot experience a desire which does not seek to fornmlate itself into some sort of objective thinking. Our objective thinking formulates itself into an objective thought, and tve cannot knotv an objective thought tvhich does not move to differentiate itself from the inner invisible into the form of the outward visible thing toward which our desire primarily is directed.

Our thought takes outtvard shape always and for this reason it is scientifically correct to say that " thoughts are things/' fashioned out of the only true substance of light out of which all things whatsoever visible or invisible are formed.

In deliberative visualization for certain things of our hearts^ desire, we do not seek to change the natural spontaneous movement of this invisible universal formulating, differentiating and specializing characteristic of the light, life or energy acting upon and in and through us, but rather to fulfill it.

To its activity we bring directivity; to its spontaneity we bring regulation and control, and in this manner we bring to ourselves all already existing things which relate themselves to our inmost desires, together with their circumstances and conditions, in an orderly and logical manner and in natural sequence.

Chapter IV Mind^s Photographic Studio

IT is quite natural to understand that it would be of little value for the photographer to see and comprehend his object if he had not some sort of mechanical equipment with which to project, focus and reproduce what he sees. So, too, it would be of little avail for us to be able to formulate our mental objects, and to comprehend them if we did not have some sort of mental-mechanism by means of which we could reproduce outwardly the thought-images held within the mind.

For photographic purposes the photographer has a well-equipped studio provided with settings, camera and all other essentials and materials. A similar inner equipment of the mind is found in what we call our objective state of consciousness serving us as an elaborate mental photographic studio provided with all the mental-mechanical essentials and materials needed to image forth and reproduce our desires — our objects of thought.

Chapter V True Camera Of The Mind

THE very first observation in comparing our mental-mechanical photographic outfit with the outfit of the photographer is that the group of faculties assembled and brought into play objectively in visualizing constitutes a mental device corresponding perfectly with the photographer's camera. It is in fact an altogether true camera with a mental-mechanism which operates unerringly in capturing thought-images whether ours or those of others; registering them faithfully upon the mind's sensitized film, and reproducing then] true to their original form.

We find embodied in it all those subordinate and co-ordinate mechanical mind-principles such as the principle of the camera-eye, lens dark chamber, tripod, enlarging device, range-finder, camera-shutter, film and the other con trivances which we know as a part of thr camera.

In the manner in which the camera catchei up and specializes within itself the universal light of the sun, and forms it into the imprisoned light-images which upon development we know as photographs, so do the mechanical faculties which serve as our mental camera, collect together and specialize within our being the mind-light; shaping it into the thought-images which we recognize mentally.

The principles involved in the use of the inner camera of the mind are the same as in the outer photographic camera, serving to focus, concentrate, transmit, illumine, reflect and impress the object to be reproduced.

Chapter VI Mental Camera-eye

EXAMINING the photographer's camera in more detail, we find that its principal device is a lens or camera-eye situated in the very front of the camera.

This photographic lens is nothing more, we may say, than an outward embodiment or extension, in principle, of the more delicately fashioned lens of the physical eye, and the physical eye in turn is nothing more than the outward embodiment or extension in principle of the yet more indefinable single invisible " inner eye '^ or seeing faculty of the mind.

Just as the function of the lens of the camera is not to see but to serve as an instrument through which to see, so with the ^^ single inner eye '' of the mind.

In photography this is made possible in the following manner :

The fine rays of the sun are continually pouring themselves in a steady stream of light against the more solid substances of light which we call material objects. But these rays, in pouring themselves against these objects, are " thrown back ^' or deflected again into space. Now when the camera-eye is leveled in the direction of a given object, the light which is falling back from the object pours into the camera through the camera-eye. The lens of the camera-eye collects^ focuses and transmits this light into the dark chamber where it is established in a manner enabling the photographer to behold it as an exact UgJit-image or reflection of the outer object.

This is equally true of the physical eye. It does not see but simply serves the purpose of concentrating and transmitting the light-rays of the sun deflected from the object toward which our eye was directed, so that we can behold the light in its combined, collected, established and projected form in our minds, as the exact light image or reflection of the outer object.

Finally we find that the invisible inner " single eye '' serves in a similar manner in the mental-mechanical arrangement used consciously or unconsciously in visualizing. The infinitely finer rays of our illumined objective thinking are continually pouring themselves in a steady stream of mental-light against the more solid mind-substance or " object of our thought/' But as this stream of mental-light pours itself against the thought-object, it is thrown back or deflected, as it were. It is here that the invisible inner single eye of the mind catches, focuses and transmits this mental-light into the dark chamber of our being where it is assembled, so that the seeing principle within us is able to behold it as an exact light-image of the thought-object from which it is deflected.

Often the '' light thrown upon a subject " existing in one mind is so illuminative that its reflection occurs not only in the mind in which the object of thought is being sustained, but in many other minds, so that the mental-light traveling from a person who is elucidating a certain thing will compel the exclamation " I see " from the other minds who have leveled and focused their inner mental eyes in the direction of the speaker's mind, and have thus caught the image in their own. The inner camera-eye of their minds has been able to see the objectified thought in its " true light '' by reflection; it has been able to concentrate and transmit this light and reassemble it into a definite symbol or light-image capable of being recognized by them.

Like the eye of the camera, the eye of the mind in visualizing is or can be made perfect and true. It will collect, transmit, assemble and reflect for us whatever projected thought-object we deliberately may choose in our visualizing work for reproduction.

Chapter VII Dark Chamber Of The Mind

ANOTHER mechanical arrangement of the photographer's camera which serves to illustrate our study is found in the box-like compartment back of the camera-eye known as the " dark chamber/'

We find a similar arrangement back of the physical eye by means of which we are able to observe, recognize and know the things of the outer world.

In turn the compartment in back of the physical eye is simply the outwardly fashioned " dark chamber " representing an inner state of consciousness which we are able to establish at will in the exercise of our visualizing power, and which serves as a mental compartment, so to speak, back of the single inner eye of the mind, so that we can say there is a ^^ dark chamber '' of our consciousness just as there is a dark chamber of the camera.

But in the same manner that the photographer has found it necessary to have an outward arrangement of this principle in the form of a dark compartment in his camera, so in visualizing, at least in the beginning, we shall find it necessary to have some outward compartment representing this same inner principle ; some quiet room in some part of the house which can be made as dark as possible, and which outwardly will be a counterpart of, and help to induce that darkened state of consciousness which is necessary in conditioning our mind for visualizing purposes.