CHAPTER I - GENERAL RULES

With our knowledge of the powerful effect which an idea produces, we shall see the importance of exercising a more careful censorship over the thoughts which enter our minds. Thought is the legislative power in our lives, just as the will is the executive. We should not think it wise to permit the inmates of prisons and asylums to occupy the legislative posts in the state, yet when we harbour ideas of passion and disease, we allow the criminals and lunatics of thought to usurp the governing power in the commonwealth of our being.

In future, then, we shall seek ideas of health, success, and goodness; we shall treat warily all depressing subjects of conversation, the daily list of crimes and disasters which fill the newspapers, and those novels, plays and films which harrow our feelings, without transmuting by the magic of art the sadness into beauty.

This does not mean that we should be always self-consciously studying ourselves, ready to nip the pernicious idea in the bud; nor yet that we should adopt the ostrich’s policy of sticking our heads in the sand and declaring that disease and evil have no real existence. The one leads to egotism and the other to callousness. Duty sometimes requires us to give our attention to things in themselves evil and depressing. The demands of friendship and human sympathy are imperious, and we cannot ignore them without moral loss. But there is a positive and a negative way of approaching such subjects.

Sympathy is too often regarded as a passive process by which we allow ourselves to be infected by the gloom, the weakness, the mental ill-health of other people. This is sympathy perverted. If a friend is suffering from small-pox or scarlet fever you do not seek to prove your sympathy by infecting yourself with his disease. You would recognize this to be a crime against the community. Yet many people submit themselves to infection by unhealthy ideas as if it were an act of charity part of their duty towards their neighbours. In the same way people deliver their minds to harrowing stories of famine and pestilence, as if the mental depression thus produced were of some value to the far-away victims. This is obviously false the only result is to cause gloom and ill-health in the reader and so make him a burden to his family. That such disasters should be known is beyond question, but we should react to them in the manner indicated in the last chapter. We should replace the blank recognition of the evil by the quest of the means best suited to overcome it; then we can look forward to an inspiring end and place the powers of our will in the service of its attainment.

Oh, human soul, as long as thou canst so,
Set up a mark of everlasting light
Above the heaving senses’ ebb and flow ...
Not with lost toil thou labourest through the night,
Thou mak’st the heaven thou hop’st indeed thy home.

Autosuggestion, far from producing callousness, dictates the method and supplies the means by which the truest sympathy can be practised. In every case our aim must be to remove the suffering as soon as possible, and this is facilitated by refusing acceptation to the bad ideas and maintaining our own mental and moral balance.

Whenever gloomy thoughts come to us, whether from without or within, we should quietly transfer our attention to something brighter. Even if we are afflicted by some actual malady, we should keep our thought from resting on it as far as we have the power to do so. An organic disease may be increased a hundredfold by allowing the mind to brood on it, for in so doing we place at its disposal all the resources of our organism, and direct our life-force to our own destruction. On the other hand, by denying it our attention and opposing it with curative autosuggestions, we reduce its power to the minimum and should succeed in overcoming it entirely. Even in the most serious organic diseases the element contributed by wrong thought is infinitely greater than that which is purely physical.

There are times when temperamental failings, or the gravity of our affliction, places our imagination beyond our ordinary control. The suggestion operates in spite of us; we do not seem to possess the power to rid our minds of the adverse thought. Under these conditions we should never struggle to throw off the obsessing idea by force. Our exertions only bring into play the law of reversed effort, and we flounder deeper into the slough. Coue’s technique, however, which will be outlined in succeeding chapters, will give us the means of mastering ourselves, even under the most trying conditions.

Of all the destructive suggestions we must learn to shun, none is more dangerous than fear. In fearing something the mind is not only dwelling on a negative idea, but it is establishing the closest personal connection between the idea and ourselves. Moreover, the idea is surrounded by an aura of emotion, which considerably intensifies its effect. Fear combines every element necessary to give to an autosuggestion its maximum power. But happily fear, too, is susceptible to the controlling power of autosuggestion. It is one of the first things which a person cognisant of the means to be applied should seek to eradicate from his mind.

For our own sakes, too, we should avoid dwelling on the faults and frailties of our neighbours. If ideas of selfishness, greed, vanity, are continually before our minds there is great danger that we shall subconsciously accept them, and so realise them in our own character. The petty gossip and backbiting, so common in a small town, produce the very faults they seem to condemn. But by allowing our minds to rest upon the virtues of our neighbours, we reproduce the same virtues in ourselves.

But if we should avoid negative ideas for our own sakes, much more should we do so for the sake of other people. Gloomy and despondent men and women are centres of mental contagion, damaging all with whom they come in contact. Sometimes such people seem involuntarily to exert themselves to quench the cheerfulness of brighter natures, as if their Unconscious strove to reduce all others to its own low level. But even healthy, well-intentioned people scatter evil suggestions broadcast, without the least suspicion of the harm they do. Every time we remark to an acquaintance that he is looking ill, we actually damage his health; the effect may be extremely slight, but by repetition it grows powerful. A man who accepts in the course of a day fifteen or twenty suggestions that he is ill, has gone a considerable part of the way towards actual illness. Similarly, when we thoughtlessly commiserate with a friend on the difficulty of his daily work, or represent it as irksome and uncongenial, we make it a little harder for him to accomplish, and thereby slightly diminish his chances of success.

If we must supervise our speech in contact with adults, with children we should exercise still greater foresight. The child’s Unconscious is far more accessible than that of the adult; the selective power exercised by the conscious mind is much feebler, and consequently the impressions received realise themselves with greater power. These impressions are the material from which the child’s growing life is constructed, and if we supply faulty material the resultant structure will be unstable. Yet the most attentive and well-meaning mothers are engaged daily in sowing the seeds of weakness in their children’s minds. The little ones are constantly told they will take cold, will be sick, will fall down, or will suffer some other misfortune. The more delicate the child’s health, the more likely it is to be subjected to adverse suggestions. It is too often saturated with the idea of bad health, and comes to look on disease as the normal state of existence and health as exceptional. The same is equally true of the child’s mental and moral upbringing. How often do foolish parents tell their children that they are naughty, disobedient, stupid, idle or vicious? If these suggestions were accepted, which, thank Heaven, is not always the case, the little ones would in very fact develop just these qualities. But even when no word is spoken, a look or a gesture can initiate an undesirable autosuggestion. The same child, visited by two strangers, will immediately make friends with the one and avoid the other. Why is this? Because the one carries with him a healthful atmosphere, while the other sends out waves of irritability or gloom.

“Men imagine,” says Emerson, “that they communicate their virtue or vice only by overt actions, and do not see that virtue and vice emit a breath every moment.”

With children, above all, it is not sufficient to refrain from the expression of negative ideas; we must avoid harbouring them altogether. Unless we possess a bright positive mind the suggestions derived from us will be of little value.

The idea is gaining ground that a great deal of what is called hereditary disease is transmitted from parent to child, not physically but mentally that is to say, by means of adverse suggestions continually renewed in the child’s mind. Thus if one of the parents has a tendency to tuberculosis, the child often lives in an atmosphere laden with tuberculous thoughts. The little one is continually advised to take care of its lungs, to keep its chest warm, to beware of colds, etc., etc. In other words, the idea is repeatedly presented to its mind that it possesses second-rate lungs. The realisation of these ideas, the actual production of pulmonary tuberculosis is thus almost assured.

But all this is no more than crystallised common-sense. Everyone knows that a cheerful mind suffuses health, while a gloomy one produces conditions favourable to disease. “A merry heart doeth good like a medicine,” says the writer of the Book of Proverbs, “but a broken spirit drieth the bones.” But this knowledge, since it lacked a scientific basis, has never been systematically applied. We have regarded our feelings far too much as effects and not sufficiently as causes. We are happy because we are well; we do not recognise that the process will work equally well in the reverse direction that we shall be well because we are happy. Happiness is not only the result of our conditions of life; it is also the creator of those conditions. Autosuggestion lays weight upon this latter view. Happiness must come first. It is only when the mind is ordered, balanced, filled with the light of sweet and joyous thought, that it can work with its maximum efficiency. When we are habitually happy our powers and capabilities come to their full blossom, and we are able to work with the utmost effect on the shaping of what lies without.

Happiness, you say, cannot be ordered like a chop in a restaurant. Like love, its very essence is freedom. This is true; but like love, it can be wooed and won. It is a condition which everyone experiences at some time in life. It is native to the mind. By the systematic practice of Induced Autosuggestion we can make it, not a fleeting visitant, but a regular tenant of the mind, which storms and stresses from without cannot dislodge. This idea of the indwelling happiness, inwardly conditioned, is as ancient as thought. By autosuggestion we can realise it in our own lives.

CHAPTER II - THE GENERAL FORMULA

We saw that an unskilled golfer, who imagines his ball is going to alight in a bunker, unconsciously performs just those physical movements needful to realise his idea in the actual. In realising this idea his Unconscious displays ingenuity and skill none the less admirable because opposed to his desire. From this and other examples we concluded that if the mind dwells on the idea of an accomplished fact, a realised state, the Unconscious will produce this state. If this is true of our spontaneous autosuggestions it is equally true of the self-induced ones.

It follows that if we consistently think of happiness we become happy; if we think of health we become healthy; if we think of goodness we become good. Whatever thought we continually think, provided it is reasonable, tends to become an actual condition of our life.

Traditionally we rely too much on the conscious mind. If a man suffers from headaches he searches out, with the help of his physician, their cause; discovers whether they come from his eyes, his digestion or his nerves, and purchases the drugs best suited to repair the fault. If he wishes to improve a bad memory he practises one of the various methods of memory-training. If he is the victim of a pernicious habit he is left to counter it by efforts of the will, which too often exhaust his strength, undermine his self-respect, and only lead him deeper into the mire. How simple in comparison is the method of Induced Autosuggestion! He need merely think the end a head free from pain, a good memory, a mode of life in which his bad habit has no part, and these states are gradually evolved without his being aware of the operation performed by the Unconscious.

But even so, if each individual difficulty required a fresh treatment one for the headache, one for the memory, one for the bad habit and so on then the time needful to practise autosuggestion would form a considerable part of our waking life. Happily the researches of the Nancy School have revealed a further simplification. This is obtained by the use of a general formula which sets before the mind the idea of a daily improvement in every respect, mental, physical and moral.

In the original French this formula runs as follows: “Tous les jours, a tous points de vue, je vais de mieux en mieux.” The English version which Coue considers most satisfactory is this: “Day by day, in every way, I’m getting better and better.” This is very easy to say, the youngest child can understand it, and it possesses a rudimentary rhythm, which exerts a lulling effect on the mind and so aids in calling up the Unconscious. But if you are accustomed to any other version, such as that recommended by the translators of Baudouin, it would be better to continue to use it. Religious minds who wish to associate the formula with God’s care and protection might do so after this fashion: “Day by day, in every way, by the help of God, I’m getting better and better.” It is possible that the attention of the Unconscious will thus be turned to moral and spiritual improvements to a greater extent than by the ordinary formula.

But this general formula possesses definite advantages other than mere terseness and convenience. The Unconscious, in its character of surveyor over our mental and physical functions, knows far better than the conscious the precise failings and weaknesses which have the greatest need of attention. The general formula supplies it with a fund of healing, strengthening power, and leaves it to apply this at the points where the need is most urgent.

It is a matter of common experience that people’s ideals of manhood and womanhood vary considerably. The hardened materialist pictures perfection solely in terms of wealth, the butterfly-woman wants little but physical beauty, charm, and the qualities that attract. The sensitive man is apt to depreciate the powers he possesses and exaggerate those he lacks; while his self-satisfied neighbour can see no good in any virtues but his own. It is quite conceivable that a person left free to determine the nature of his autosuggestions by the light of his conscious desire might use this power to realise a quality not in itself admirable, or even one which, judged by higher standards, appeared pernicious. Even supposing that his choice was good he would be in danger of over-developing a few characteristics to the detriment of others and so destroying the balance of his personality. The use of the general formula guards against this. It saves a man in spite of himself. It avoids the pitfalls into which the conscious mind may lead us by appealing to a more competent authority. Just as we leave the distribution of our bodily food to the choice of the Unconscious, so we may safely leave that of our mental food, our Induced Autosuggestions.

The fear that the universal use of this formula would have a standardising effect, modifying its users to a uniform pattern, is unfounded. A rigid system of particular suggestions might tend towards such a result, but the general formula leaves every mind free to unfold and develop in the manner most natural to itself. The eternal diversity of men’s minds can only be increased by the free impulse thus administered.

We have previously seen that the Unconscious tide rises to its highest point compatible with conscious thought just before sleep and just after awaking, and that the suggestions formulated then are almost assured acceptation. It is these moments that we select for the repetition of the formula.

But before we pass on to the precise method, a word of warning is necessary. Even the most superficial attempt to analyse intellectually a living act is bound to make it appear complex and difficult. So our consideration of the processes of outcropping and acceptation has inevitably invested them with a false appearance of difficulty. Autosuggestion is above all things easy. Its greatest enemy is effort. The more simple and unforced the manner of its performance the more potently and profoundly it works. This is shown by the fact that its most remarkable results have been secured by children and by simple French peasants.

It is here that Coue’s directions for the practice differ considerably from those of Baudouin. Coue insists upon its easiness, Baudouin complicates it. The four chapters devoted by the latter to “relaxation,” “collection,” “contention,” and “concentration,” produce in the reader an adverse suggestion of no mean power. They leave the impression that autosuggestion is a perplexing business which only the greatest foresight and supervision can render successful. Nothing could be more calculated to throw the beginner off the track.

We have seen that Autosuggestion is a function of the mind which we spontaneously perform every day of our lives. The more our induced autosuggestions approximate to this spontaneous prototype the more potent they are likely to be. Baudouin warns us against the danger of setting the intellect to do the work of intuition, yet this is precisely what he himself does. A patient trying by his rules to attain outcropping and implant therein an autosuggestion is so vigilantly attentive to what he is doing that outcropping is rendered almost impossible. These artificial aids are, in Coue’s opinion, not only unnecessary but hindersome. Autosuggestion succeeds when Conscious and Unconscious co-operate in the acceptance of an idea. Coue’s long practice has shown that we must leave the Unconscious, as senior partner in the concern, to bring about the right conditions in its own way. The fussy attempts of the intellect to dictate the method of processes which lie outside its sphere will only produce conflict, and so condemn our attempt to failure. The directions given here are amply sufficient, if conscientiously applied, to secure the fullest benefits of which the method is capable.

Take a piece of string and tie in it twenty knots. By this means you can count with a minimum expenditure of attention, as a devout Catholic counts his prayers on a rosary. The number twenty has no intrinsic virtue; it is merely adopted as a suitable round number.

On getting into bed close your eyes, relax your muscles and take up a comfortable posture. These are no more than the ordinary preliminaries of slumber. Now repeat twenty times, counting by means of the knots, the general formula: “Day by day, in every way, I’m getting better and better.”

The words should be uttered aloud; that is, loud enough to be audible to your own ears. In this way the idea is reinforced by the movements of lips and tongue and by the auditory impressions conveyed through the ear. Say it simply, without effort, like a child absently murmuring a nursery rhyme. Thus you avoid an appeal to the critical faculties of the conscious which would lessen the outcropping. When you have got used to this exercise and can say it quite “unself-consciously,” begin to let your voice rise or fall it does not matter which on the phrase “in every way.” This is perhaps the most important part of the formula, and is thus given a gentle emphasis. But at first do not attempt this accentuation; it will only needlessly complicate and, by requiring more conscious attention, may introduce effort. Do not try to think of what you are saying. On the contrary, let the mind wander whither it will; if it rests on the formula all the better, if it strays elsewhere do not recall it. As long as your repetition does not come to a full-stop your mind-wandering will be less disturbing than would be the effort to recall your thoughts.

Baudouin differs from Coue as to the manner in which the formula should be repeated. His advice is to say it “piously,” with all the words separately stressed. No doubt it has its value when thus spoken, but the attitude of mind to which the word “pious” can be applied is unfortunately not habitual with everyone. The average man in trying to be “pious” might end by being merely artificial. But the child still exists in the most mature of men. The “infantile” mode of repeating the formula puts one in touch with deep levels of the Unconscious where the child-mind still survives. Coue’s remarkable successes have been obtained by this means, and Baudouin advances no cogent reason for changing it.

These instructions no doubt fall somewhat short of our ideal of a thought entirely occupying the mind. But they are sufficient for a beginning. The sovereign rule is to make no effort, and if this is observed you will intuitively fall into the right attitude. This process of Unconscious adaptation may be hastened by a simple suggestion before beginning. Say to yourself, “I shall repeat the formula in such a manner as to secure its maximum effect.” This will bring about the required conditions much more effectively than any conscious exercise of thought.

On waking in the morning, before you rise, repeat the formula in exactly the same manner.

Its regular repetition is the foundation stone of the Nancy method and should never be neglected. In times of health it may be regarded as an envoy going before to clear the path of whatever evils may lurk in the future. But we must look on it chiefly as an educator, as a means of leavening the mass of adverse spontaneous suggestions which clog the Unconscious and rob our lives of their true significance.

Say it with faith. When you have said it your conscious part of the process is completed. Leave the Unconscious to do its work undisturbed. Do not be anxious about it, continually scanning yourself for signs of improvement. The farmer does not turn over the clods every morning to see if his seed is sprouting. Once sown it is left till the green blade appears. So it should be with suggestion. Sow the seed, and be sure the Unconscious powers of the mind will bring it to fruition, and all the sooner if your conscious ego is content to let it rest.

Say it with faith! You can only rob Induced Autosuggestion of its power in one way by believing that it is powerless. If you believe this it becomes ipso facto powerless for you. The greater your faith the more radical and the more rapid will be your results; though if you have only sufficient faith to repeat the formula twenty times night and morning the results will soon give you in your own person the proof you desire, and facts and faith will go on mutually augmenting each other.

Faith reposes on reason and must have its grounds. What grounds can we adduce for faith in Induced Autosuggestion? The examples of cures already cited are outside your experience and you may be tempted to pooh-pooh them. The experiment of Chevreul’s pendulum, however, will show in a simple manner the power possessed by a thought to transform itself into an action.

Take a piece of white paper and draw on it a circle of about five inches’ radius. Draw two diameters AB and CD at right angles to each other and intersecting at O. The more distinctly the lines stand out the better they should be thickly drawn in black ink. Now take a lead pencil or a light ruler and tie to one end a piece of cotton about eight inches long; to the lower end of the cotton fasten a heavy metal button, of the sort used on a soldier’s tunic. Place the paper on a table so that the diameter AB seems to be horizontal and CD to be vertical, thus:

Stand upright before the table with your miniature fishing-rod held firmly in both hands and the button suspended above the point O. Take care not to press the elbows nervously against the sides.

Look at the line AB, think of it, follow it with your eyes from side to side. Presently the button will begin to swing along the line you are thinking of. The more your mind dwells easily upon the idea of the line the greater this swing becomes. Your efforts to try to hold the pendulum still, by bringing into action the law of reversed effort, only make its oscillations more pronounced.

Now fix your eyes on the line CD. The button will gradually change the direction of its movement, taking up that of CD. When you have allowed it to swing thus for a few moments transfer your attention to the circle, follow the circumference round and round with your eyes. Once more the swinging button will follow you, adopting either a clock-wise or a counter clock-wise direction according to your thought. After a little practice you should produce a circular swing with a diameter of at least eight inches; but your success will be directly proportional to the exclusiveness of your thought and to your efforts to hold the pencil still.

Lastly think of the point O. Gradually the radius of the swing will diminish until the button comes to rest.

Is it necessary to point out how these movements are caused? Your thought of the line, passing into the Unconscious, is there realised, so that without knowing it you execute with your hands the imperceptible movements which set the button in motion. The Unconscious automatically realises your thought through the nerves and muscles of your arms and hands. What is this but Induced Autosuggestion?

The first time you perform this little experiment it is best to be alone. This enables you to approach it quite objectively.

CHAPTER III - PARTICULAR SUGGESTIONS

The use of particular suggestions outlined in this chapter is of minor importance compared with that of the general formula “Day by day, in every way, I’m getting better and better.” The more deeply Coue pursues his investigations, the more fully he becomes convinced that all else is secondary to this. It is not difficult to make a guess as to why this should be. In the general formula the attention is fully absorbed by the idea of betterment. The mind is directed away from all that hinders and impedes and fixed on a positive goal. In formulating particular suggestions, however, we are always skating on the thin ice round our faults and ailments, always touching on subjects which have the most painful associations. So that our ideas have not the same creative positiveness. However that may be, it is a matter of experience that the general formula is the basis of the whole method, and that all else is merely an adjuvant, an auxiliary useful, but inessential to the main object.

We have seen that a partial outcropping of the Unconscious takes place whenever we relax our mental and physical control, and let the mind wander; in popular language, when we fall into a “brown study” or a “day-dream.” This outcropping should be sought before the special suggestions are formulated.

But again we must beware of making simple things seem hard. Baudouin would have us perform a number of elaborate preparatives, which, however valuable to the student of psychology, serve with the layman only to distract the mind, and by fixing the attention on the mechanism impair the power of the creative idea. Moreover, they cause the subject to exert efforts to attain a state the very essence of which is effortlessness, like the victim of insomnia who “tries his hardest” to fall asleep.

In order to formulate particular suggestions, go to a room where you will be free from interruption, sit down in a comfortable chair, close your eyes, and let your muscles relax. In other words, act precisely as if you were going to take a siesta. In doing so you allow the Unconscious tide to rise to a sufficient height to make your particular suggestions effective. Now call up the desired ideas through the medium of speech. Tell yourself that such and such améliorations are going to occur.

But here we must give a few hints as to the form these suggestions should take.

We should never set our faith a greater task than it can accomplish. A patient suffering from deafness would be ill-advised to make the suggestion: “I can hear perfectly.” In the partial state of outcropping association is not entirely cut off, and such an idea would certainly call up its contrary. Thus we should initiate a suggestion antagonistic to the one we desired. In this way we only court disappointment and by losing faith in our instrument rob it of its efficacy.

Further, we should avoid as far as possible all mention of the ailment or difficulty against which the suggestion is aimed. Indeed, our own attention should be directed not so much to getting rid of wrong conditions as to cultivating the opposite right ones in their place. If you are inclined to be neurasthenic your mind is frequently occupied with fear. This fear haunts you because some thwarted element in your personality, surviving in the Unconscious, gains through it a perverse satisfaction. In other words, your Unconscious enjoys the morbid emotional condition which fear brings with it. Should you succeed in banishing your fears you would probably feel dissatisfied, life would seem empty. The old ideas would beckon you with promises, not of happiness truly, but of emotion and excitement. But if your suggestions take a positive form, if you fill your mind with thoughts of self-confidence, courage, outward activity, and interest in the glowing and vital things of life, the morbid ideas will be turned out of doors and there will be no vacant spot to which they can return.

Whatever the disorder may be, we should refer to it as little as possible, letting the whole attention go out to the contrary state of health. We must dwell on the “Yes-idea,” affirming with faith the realisation of our hopes, seeing ourselves endowed with the triumphant qualities we lack. For a similar reason we should never employ a form of words which connotes doubt. The phrases, “I should like to,” “I am going to try,” if realised by the Unconscious, can only produce a state of longing or desire, very different from the actual physical and mental modifications we are seeking.

Finally, we should not speak of the desired improvement entirely as a thing of the future. We should affirm that the change has already begun, and will continue to operate more and more rapidly until our end is fully attained.

Here are a few examples of special suggestions which may prove useful.

For deafness: Having closed the eyes and relaxed body and mind, say to yourself something of this nature: “From this day forth my hearing will gradually improve. Each day I shall hear a little better. Gradually this improvement will become more and more rapid until, in a comparatively short space of time, I shall hear quite well and I shall continue to do so until the end of my life.”

A person suffering from unfounded fears and forebodings might proceed as follows: “From to-day onward I shall become more and more conscious of all that is happy, positive and cheerful. The thoughts which enter my mind will be strong and healthful ones. I shall gain daily in self-confidence, shall believe in my own powers, which indeed at the same time will manifest themselves in greater strength. My life is growing smoother, easier, brighter. These changes become from day to day more profound; in a short space of time I shall have risen to a new plane of life, and all the troubles which used to perplex me will have vanished and will never return.”

A bad memory might be treated in some such terms as these: “My memory from to-day on will improve in every department. The impressions received will be clearer and more definite; I shall retain them automatically and without any effort on my part, and when I wish to recall them they will immediately present themselves in their correct form to my mind. This improvement will be accomplished rapidly, and very soon my memory will be better than it has ever been before.”

Irritability and bad temper are very susceptible to autosuggestion and might be thus treated: “Henceforth I shall daily grow more good-humoured. Equanimity and cheerfulness will become my normal states of mind, and in a short time all the little happenings of life will be received in this spirit. I shall be a centre of cheer and helpfulness to those about me, infecting them with my own good humour, and this cheerful mood will become so habitual that nothing can rob me of it.”

Asthma is a disease which has always baffled and still baffles the ordinary methods of medicine. It has shown itself, however, in Coue’s experience, pre-eminently susceptible to autosuggestive treatment. Particular suggestions for its removal might take this form: “From this day forward my breathing will become rapidly easier. Quite without my knowledge, and without any effort on my part, my organism will do all that is necessary to restore perfect health to my lungs and bronchial passages. I shall be able to undergo any exertion without inconvenience. My breathing will be free, deep, delightful. I shall draw in all the pure health-giving air I need, and thus my whole system will be invigorated and strengthened. Moreover, I shall sleep calmly and peacefully, with the maximum of refreshment and repose, so that I awake cheerful and looking forward with pleasure to the day’s tasks. This process has this day begun and in a short time I shall be wholly and permanently restored to health.”

It will be noticed that each of these suggestions comprises three stages: (1) Immediate commencement of the amelioration. (2) Rapid progress. (3) Complete and permanent cure. While this scheme is not essential, it is a convenient one and should be utilised whenever applicable. The examples are framed as the first autosuggestions of persons new to the method. On succeeding occasions the phrase “from this day forth,” or its variants, should be replaced by a statement that the amelioration has already begun. Thus, in the case of the asthmatic, “My breathing is already becoming easier,” etc.

Particular suggestions, though subsidiary in value to the general formula, are at times of very great service. The general formula looks after the foundations of our life, building in the depths where eye cannot see or ear hear. Particular suggestions are useful on the surface. By their means we can deal with individual difficulties as they arise. The two methods are complementary.

Particular suggestions prove very valuable in reinforcing and rendering permanent the effects obtained by the technique for overcoming pain, which will be outlined in the next chapter. Before commencing the attack we should sit down, close our eyes and say calmly and confidently to ourselves: “I am now going to rid myself of this pain.” When the desired result has been obtained, we should suggest that the state of ease and painlessness now re-established will be permanent, that the affected part will rapidly be toned up into a condition of normal health, and will remain always in that desirable state. Should we have obtained only a lessening of the trouble without its complete removal our suggestion should take this form: “I have obtained a considerable degree of relief, and in the next few minutes it will become complete. I shall be restored to my normal condition of health and shall continue so for the future.” Thus our assault upon the pain is made under the best conditions, and should in every case prove successful.

We should employ particular suggestions also for overcoming the difficulties which confront us from time to time in our daily lives, and for securing the full success of any task we take in hand. The use of the general suggestion will gradually strengthen our self-confidence, until we shall expect success in any enterprise of which the reason approves. But until this consummation is reached, until our balance of self-confidence is adequate for all our needs, we can obtain an overdraft for immediate use by means of particular suggestion.

We have already seen that the dimensions of any obstacle depend at least as much upon our mental attitude towards it as upon its intrinsic difficulty. The neurasthenic, who imagines he cannot rise from his bed, cannot do so because this simple operation is endowed by his mind with immense difficulty. The great mass of normal people commit the same fault in a less degree. Their energy is expended partly in doing their daily work, and partly in overcoming the resistance in their own minds. By the action of the law of reversed effort the negative idea they foster frequently brings their efforts to naught, and the very exertions they make condemn their activities to failure.

For this reason it is necessary, before undertaking any task which seems to us difficult, to suggest that it is in fact easy. We close our eyes and say quietly to ourselves, “The work I have to do is easy, quite easy. Since it is easy I can do it, and I shall do it efficiently and successfully. Moreover, I shall enjoy doing it; it will give me pleasure, my whole personality will apply itself harmoniously to the task, and the results will be even beyond my expectation.” We should dwell on these ideas, repeating them tranquilly and effortlessly. Soon our mind will become serene, full of hope and confidence. Then we can begin to think out our method of procedure, to let the mind dwell on the means best suited to attain our object. Since the impediments created by fear and anxiety are now removed our ideas will flow freely, our plans will construct themselves in the quiet of the mind, and we shall come to the actual work with a creative vigour and singleness of purpose.

By a similar procedure the problems of conduct which defy solution by conscious thought will frequently yield to autosuggestion. When we are “at our wits’ ends,” as the saying goes, to discover the best path out of a dilemma, when choice between conflicting possibilities seems impossible, it is worse than useless to continue the struggle. The law of reversed effort is at work paralysing our mental faculties. We should put it aside, let the waves of effort subside, and suggest to ourselves that at a particular point of time the solution will come to us of its own accord. If we can conveniently do so, it is well to let a period of sleep intervene, to suggest that the solution will come to us on the morrow; for during sleep the Unconscious is left undisturbed to realise in its own way the end we have consciously set before it.

This operation often takes place spontaneously, as when a problem left unsolved the night before yields its solution apparently by an inspiration when we arise in the morning. “Sleep on it” still remains the best counsel for those in perplexity, but they should preface their slumbers by the positive autosuggestion that on waking they will find the difficulty resolved. In this connection it is interesting to note that autosuggestion is already widely made use of as a means of waking at a particular hour. A person who falls asleep with the idea in his mind of the time at which he wishes to wake, will wake at that time. It may be added that wherever sleep is utilised for the realisation of particular suggestions, these suggestions should be made in addition to the general formula, either immediately before or immediately after; they should never be substituted for it.

With some afflictions, such as fits, the attack is often so sudden and unexpected that the patient is smitten down before he has a chance to defend himself. Particular suggestions should be aimed first of all at securing due warning of the approaching attack. We should employ such terms as these: “In future I shall always know well in advance when a fit is coming on. I shall be amply warned of its approach. When these warnings occur I shall feel no fear or anxiety. I shall be quite confident of my power to avert it.” As soon as the warning comes as it will come, quite unmistakably the sufferer should isolate himself and use a particular suggestion to prevent the fit from developing. He should first suggest calm and self-control, then affirm repeatedly, but of course without effort, that the normal state of health is reasserting itself, that the mind is fully under control, and that nothing can disturb its balance. All sudden paroxysms, liable to take us unexpectedly, should be treated by the same method, which in Coue’s experience has amply justified itself.

Nervous troubles and violent emotions, such as fear and anger, often express themselves by physical movements. Fear may cause trembling, palpitation, chattering of the teeth; anger a violent clenching of the fists. Baudouin advises that particular suggestions in these cases should be directed rather against the motor expression than against the psychic cause, that our aim should be to cultivate a state of physical impassibility. But since a positive suggestion possesses greater force than a negative, it would seem better to attack simultaneously both the cause and the effect. Instead of anger, suggest that you will feel sympathy, patience, good-humour, and consequently that your bodily state will be easy and unconstrained.

A form of particular suggestion which possesses distinct advantages of its own is the quiet repetition of a single word. If your mind is distracted and confused, sit down, close your eyes, and murmur slowly and reflectively the single word “Calm.” Say it reverently, drawing it out to its full length and pausing after each repetition. Gradually your mind will be stilled and quietened, and you will be filled with a sense of harmony and peace. This method seems most applicable to the attainment of moral qualities. An evil passion can be quelled by the use of the word denoting the contrary virtue. The power of the word depends largely upon its aesthetic and moral associations. Words like joy, strength, love, purity, denoting the highest ideals of the human mind, possess great potency and are capable, thus used, of dispelling mental states in which their opposites predominate. The name Reflective Suggestion, which Baudouin applies indifferently to all autosuggestions induced by the subject’s own choice, might well be reserved for this specific form of particular suggestion.

The field for the exercise of particular suggestions is practically limitless. Whenever you feel a need for betterment, of whatever nature it may be, a particular suggestion will help you. But it must once more be repeated that these particular suggestions are merely aids and auxiliaries, which may, if leisure is scant, be neglected.

CHAPTER IV - HOW TO DEAL WITH PAIN

Pain, whether of mind or body, introduces a new element for which we have hitherto made no provision. By monopolising the attention it keeps the conscious mind fully alert and so prevents one from attaining the measure of outcropping needful to initiate successfully an autosuggestion. Thus if we introduce the “no-pain” idea into the conscious, it is overwhelmed by its contrary pain, and the patient’s condition becomes, if anything, worse.

To overcome this difficulty quite a new method is required. If we speak a thought, that thought, while we speak it, must occupy our minds. We could not speak it unless we thought it. By continually repeating “I have no pain” the sufferer constantly renews that thought in his mind. Unfortunately, after each repetition the pain-thought insinuates itself, so that the mind oscillates between “I have no pain” and “I have some pain,” or “I have a bad pain.” But if we repeat our phrase so rapidly that the contrary association has no time to insert itself, we compel the mind willy-nilly to dwell on it. Thus by a fresh path we reach the same goal as that attained by induced outcropping; we cause an idea to remain in occupation of the mind without calling up a contrary association. This we found to be the prime condition of acceptation, and in fact by this means we can compel the Unconscious to realise the “no-pain” thought and so put an end to the pain.

But the sentence “I have no pain” does not lend itself to rapid repetition. The physical difficulties are too great; the tongue and lips become entangled in the syllables and we have to stop to restore order. Even if we were dexterous enough to articulate the words successfully, we should only meet with a new difficulty. The most emphatic word in the phrase is “pain”; involuntarily we should find ourself stressing this word with particular force, so strengthening in our minds the very idea we are trying to dislodge.

We shall do best to copy as closely as we can Coue’s own procedure. The phrase he uses, “ca passe,” makes no mention of the hurt; it is extremely easy to say, and it produces an unbroken stream of sound, like the whirr of a machine or the magnified buzz of an insect, which, as it were, carries the mind off its feet. The phrase recommended by Baudouin, “It is passing off,” produces no such effect, and in fact defies all our attempts to repeat it quickly. On the whole, the most suitable English version seems to be “It’s going.” Only the word “going” should be repeated, and the treatment should conclude with the emphatic statement “gone!” The word “going,” rapidly gabbled, gives the impression of a mechanical drill, biting its way irresistibly into some hard substance. We can think of it as drilling the desired thought into the mind.

If you are suffering from any severe pain, such as toothache or headache, sit down, close your eyes and assure yourself calmly that you are going to get rid of it. Now gently stroke with your hand the affected part and repeat at the same time as fast as you can, producing a continuous stream of sound, the words: “It’s going, going, going ... gone!” Keep it up for about a minute, pausing only to take a deep breath when necessary, and using the word “gone” only at the conclusion of the whole proceeding. At the end of this time the pain will either have entirely ceased or at least sensibly abated. In either case apply the particular suggestions recommended in the previous chapter. If the pain has ceased suggest that it will not return; if it has only diminished suggest that it will shortly pass away altogether. Now return to whatever employment you were engaged in when the pain began. Let other interests occupy your attention. If in a reasonable space, say half an hour, the pain still troubles you, isolate yourself again; suggest once more that you are going to master it, and repeat the procedure.

It is no exaggeration to say that by this process any pain can be conquered. It may be, in extreme cases, that you will have to return several times to the attack. This will generally occur when you have been foolish enough to supply the pain with a cause a decayed tooth, a draught of cold air, etc. and so justify it to your reason, and give it, so to speak, an intellectual sanction. Or it may be that it will cease only to return again. But do not be discouraged; attack it firmly and you are bound to succeed.

The same procedure is equally effective with distressing states of mind, worry, fear, despondency. In such cases the stroking movement of the hand should be applied to the forehead.

Even in this exercise no more effort should be used than is necessary. Simply repeat rapidly the word which informs you that the trouble is going, and let this, with the stroking movement of the hand, which, as it were, fixes the attention to that particular spot, be the sum and substance of your effort. With practice it will become easier, you will “drop into it”; that is to say, the Unconscious will perform the adaptations necessary to make it more effective. After a time you should be able to obtain relief in twenty to twenty-five seconds. But the effect is still more far-reaching; you will be delivered from the fear of pain. Regarding yourself as its master, you will be able with the mere threat of treatment to prevent it from developing. You will hang up a card, “No admittance,” on the doors of your conscious mind.

It may be that the pain attacks you in the street or in a workshop; in some public place where the audible repetition of the phrase would attract attention. In that case it is best to close the eyes for a moment and formulate this particular suggestion: “I shall not add to this trouble by thinking about it; my mind will be occupied by other things; but on the first opportunity I shall make it pass away,” Then as soon as you can conveniently do so make use of the phrase “It’s going.” When you have become expert in the use of this form of suggestion you will be able to exorcise the trouble by repeating the phrase mentally at any rate if the words are outlined with the lips and tongue. But the beginner should rely for a time entirely on audible treatment. By dropping it too soon he will only court disappointment.

It sometimes happens that a patient is so prostrated by pain or misery that he has not the energy to undertake even the repetition of the word “going.” The pain-thought so obsesses the mind that the state of painlessness seems too remote even to contemplate. Under these circumstances it seems best to employ this strategy. Lie down on a bed, sofa, or arm-chair and relax both mind and body. Cease from all effort which can only make things worse and let the pain-thought have its way. After a time your energies will begin to collect themselves, your mind to reassert its control. Now make a firm suggestion of success and apply the method. Get another person to help you, as Coue helps his patients, by performing the passes with the hand and repeating the phrase with you. By this means you can make quite sure of success. This seemingly contradictory proceeding is analogous to that of the angler “playing” a fish. He waits till it has run its course before bringing his positive resources into play.

Baudouin recommends an analogous proceeding as a weapon against insomnia. The patient, he says, should rapidly repeat the phrase, “I am going to sleep,” letting his mind be swept away by a torrent of words. Once more the objection arises that the phrase “I am going to sleep” is not such as we can rapidly repeat. But even if we substitute for it some simple phrase which can be easily articulated it is doubtful whether it will succeed in more than a small percentage of cases. Success is more likely to attend us if we avail ourselves of the method of reflective repetition mentioned in the last chapter. We should take up the position most favourable to slumber and then repeat slowly and contemplatively the word “Sleep.” The more impersonal our attitude towards the idea the more rapidly it will be realised in our own slumbers.

CHAPTER V - AUTOSUGGESTION AND THE CHILD

In treating children it should be remembered that autosuggestion is primarily not a remedy but a means of insuring healthy growth. It should not be reserved for times when the child is sick, but provided daily, with the same regularity as meals.

Children grow up weakly not from lack of energy, but because of a waste and misapplication of it. The inner conflict, necessitated by the continual process of adaptation which we call growth, is often of quite unnecessary violence, not only making a great temporary demand on the child’s vital energy, but even locking it up in the Unconscious in the form of “complexes,” so that its future life is deprived of a portion of its due vitality. A wise use of autosuggestion will preclude these disasters. Growth will be ordered and controlled. The necessary conflicts will be brought to a successful issue, the unnecessary ones avoided.

Autosuggestion may very well begin before the child is born. It is a matter of common knowledge that a mother must be shielded during pregnancy from any experience involving shock or fright, since these exert a harmful effect on the developing embryo, and may in extreme cases result in abortion, or in physical deformity or mental weakness in the child. Instances of this ill-effect are comparatively common, and the link between cause and effect is often unmistakable. There is no need to point out that these cases are nothing more than spontaneous autosuggestions operating in the maternal Unconscious; since during pregnancy the mother moulds her little one not only by the food she eats but also by the thoughts she thinks. The heightened emotionality characteristic of this state bespeaks an increased tendency to outcropping, and so an increased suggestibility. Thus spontaneous autosuggestions are far more potent than in the normal course of life. But, happily, induced autosuggestions are aided by the same conditions, so that the mother awake to her powers and duties can do as much good as the ignorant may do harm.

Without going into debatable questions, such as the possibility of predetermining the sex of the child to be born, one can find many helpful ways of aiding and benefiting the growing life by autosuggestive means. The mother should avoid with more than ordinary care all subjects, whether in reading or conversation, which bear on evil in any form, and she should seek whatever uplifts the mind and furnishes it with beautiful and joyous thought. But the technical methods of autosuggestion can also be brought into action.

The mother should suggest to herself that her organism is furnishing the growing life with all it needs, and that the child will be strong and healthy in mind, in body, and in character.

These suggestions should be in general terms bearing on qualities of undoubted good, for obviously it is not desirable to define an independent life too narrowly. They need consist only of a few sentences, and should be formulated night and morning immediately before or after the general formula. Furthermore, when the mother’s thoughts during the day stray to the subject of her child, she can take this opportunity to repeat the whole or some part of the particular suggestion she has chosen. These few simple measures will amply suffice. Any undue tendency of the mind to dwell on the thought of the child, even in the form of good suggestions, should not be encouraged. A normal mental life is in itself the best of conditions for the welfare of both mother and child. For her own sake however the mother might well suggest that the delivery will be painless and easy.

The only direct means of autosuggestion applicable to the child for some months after birth is that of the caress, though it must be remembered that the mental states of mother and nurse are already stamping themselves on the little mind, forming it inevitably for better or worse. Should any specific trouble arise, the method of Mlle. Kauffmant should be applied by the mother. Taking the child on her knee she should gently caress the affected part, thinking the while of its reinstatement in perfect health. It seems generally advisable to express these thoughts in words. Obviously, the words themselves will mean nothing to an infant of two or three months, but they will hold the mother’s thought in the right channel, and this thought, by the tone of her voice, the touch of her hand, will be communicated to the child. Whether telepathy plays any part in this process we need not inquire, but the baby is psychically as well as physically so dependent on the mother that her mental states are communicated by means quite ineffective with adults. Love in itself exerts a suggestive power of the highest order.

When the child shows signs of understanding what is said to it, before it begins itself to speak, the following method should be applied. After the little one has fallen asleep at night the mother enters the room, taking care not to awaken it, and stands about a yard from the head of the cot. She proceeds then to formulate in a whisper such suggestions as seem necessary. If the child is ailing the suggestion might take the form of the phrase “You are getting better” repeated twenty times. If it is in health the general formula will suffice. Particular suggestions may also be formulated bearing on the child’s health, character, intellectual development, etc. These of course should be in accordance with the instructions given in the chapter devoted to particular suggestions. On withdrawing, the mother should again be careful not to awaken the little one. Should it show signs of waking, the whispered command “sleep,” repeated several times, will lull it again to rest. Baudouin recommends that during these suggestions the mother should lay her hand on the child’s forehead. The above, however, is the method preferred by Coue.

This nightly practice is the most effective means of conveying autosuggestions to the child-mind. It should be made a regular habit which nothing is allowed to interrupt. If for any reason the mother is unable to perform it, her place may be taken by the father, the nurse, or some relative. But for obvious reasons the duty belongs by right to the mother, and, when a few weeks’ practice has revealed its beneficent power, few mothers will be willing to delegate it to a less suitable agent.

This practice, as stated above, may well begin before the child has actually learned to speak, for its Unconscious will already be forming a scheme more or less distinct of the significance of the sounds that reach it, and will not fail to gather the general tenor of the words spoken. The date at which it should be discontinued is less easy to specify. Growth, to be healthy, must carry with it a gradual increase in independence and self-sufficiency. There seems to be some slight danger that the practice of nightly suggestions, if continued too long, might prolong unduly the state of dependence upon parental support. Reliable indications on this point are furnished, however, by the child itself. As soon as it is able to face its daily problems for itself, when it no longer runs to the parent for help and advice in every little difficulty, the time will have arrived for the parental suggestions to cease.

As soon as a child is able to speak it should be taught to repeat the general formula night and morning in the same way as an adult. Thus when the time comes to discontinue the parent’s suggestions their effect will be carried on by those the child formulates itself. There is one thing more to add: in the case of boys it would seem better at the age of seven or eight for the father to replace the mother in the rôle of suggester, while the mother, of course, performs the office throughout for her girls. Should any signs appear that the period of puberty is bringing with it undue difficulties or perils, the nightly practice might be resumed in the form of particular suggestions bearing on the specific difficulties. It must be remembered, however, that the child’s sexual problem is essentially different from that of the adult, and the suggestions must therefore be in the most general terms. Here as elsewhere the end alone should be suggested, the Unconscious being left free to choose its own means.

As soon as the child has learnt to speak it should not be allowed to suffer pain. The best method to adopt is that practised by Coue in his consultations. Let the child close its eyes and repeat with the parent, “It’s going, going ... gone!” while the latter gently strokes the affected part. But as soon as possible the child should be encouraged to overcome smaller difficulties for itself, until the parent’s help is eventually almost dispensed with. This is a powerful means of developing self-reliance and fostering the sense of superiority to difficulties which will be invaluable in later life.

That children readily take to the practice is shown by these examples, which are again quoted from letters received by Coue.

“Your youngest disciple is our little David. The poor little chap had an accident to-day. Going up in the lift with his father, when quite four feet up, he fell out on his head and on to a hard stone floor. He was badly bruised and shocked, and when put to bed lay still and kept saying: ‘ca passe, ca passe,’ over and over again, and then looked up and said, ‘no, not gone away.’ To-night he said again ‘ca passe’ and then added, ‘nearly gone.’ So he is better.”

B. K. (London).
8 January, 1922.

Another lady writes:

“Our cook’s little niece, aged 23 months the one we cured of bronchitis gave herself a horrid blow on the head yesterday. Instead of crying she began to smile, passed her hand over the place and said sweetly, ‘ca passe.’ Hasn’t she been well brought up?”

All these methods are extremely simple and involve little expenditure of time and none of money. They have proved their efficacy over and over again in Nancy, and there is no reason why a mother of average intelligence and conscientiousness should not obtain equally good results. Naturally, first attempts will be a little awkward, but there is no need for discouragement on that account. Even supposing that through the introduction of effort some slight harm were done and the chance is comparatively remote this need cause no alarm. The right autosuggestion will soon counteract it and produce positive good in its place. But any mother who has practised autosuggestion for herself will be able correctly to apply it to her child.

At first glance the procedure may seem revolutionary, but think it over for a moment and you will see that it is as old as the hills. It is merely a systematisation on a scientific basis of the method mothers have intuitively practised since the world began. “Sleep, baby, sleep. Angels are watching o’er thee,” what is this but a particular suggestion? How does a wise mother proceed when her little one falls and grazes its hand? She says something of this kind: “Let me kiss it and then it will be well.” She kisses it, and with her assurance that the pain has gone the child runs happily back to its play. This is only a charming variation of the method of the caress.

CHAPTER VI - CONCLUSION

Induced Autosuggestion is not a substitute for medical practice. It will not make us live for ever, neither will it free us completely from the common ills of life. What it may do in the future, when all its implications have been realised, all its resources exploited, we cannot say. There is no doubt that a generation brought up by its canons would differ profoundly from the disease-ridden population of to-day. But our immediate interest is with the present.

The adult of to-day carries in his Unconscious a memory clogged with a mass of adverse suggestions which have been accumulating since childhood. The first task of Induced Autosuggestion will be to clear away this mass of mental lumber. Not until this has been accomplished can the real man appear and the creative powers of autosuggestion begin to manifest themselves.

By the use of this method each one of us should be able to look forward to a life in which disease is a diminishing factor. But how great a part it will play depends upon the conditions we start from and the regularity and correctness of our practice. Should disease befall us we possess within a potent means of expelling it, but this does not invalidate the complementary method of destroying it from without. Autosuggestion and the usual medical practice should go hand in hand, each supplementing the other. If you are ill, call in your doctor as before, but enlist the resources of Induced Autosuggestion to reinforce and extend his treatment.

In this connection it must be insisted on that autosuggestion should be utilised for every ailment, whatever its nature, and whether its inroads be grave or slight. Every disease is either strengthened or weakened by the action of the mind. We cannot take up an attitude of neutrality. Either we must aid the disease to destroy us by allowing our minds to dwell on it, or we must oppose it and destroy it by a stream of healthful dynamic thought. Too frequently we spontaneously adopt the former course.

The general opinion that functional and nervous diseases alone are susceptible to suggestive treatment is at variance with the facts. During Coue’s thirty years of practice, in which many thousands of cases have been treated, he has found that organic troubles yield as easily as functional, that bodily dérangements are even easier to cure than nervous and mental. He makes no such distinctions; an illness is an illness whatever its nature. As such Coue attacks it, and in 98 per cent. of cases he attains in greater or less degree a positive result.

Apart from the permanently insane, in whose minds the machinery of autosuggestion is itself deranged, there are only two classes of patient with whom Induced Autosuggestion seems to fail. One consists of persons whose intelligence is so low that the directions given are never comprehended; the other of those who lack the power of voluntary attention and cannot devote their minds to an idea even for a few consecutive seconds. These two classes, however, are numerically insignificant, together making up not much more than 2 per cent. of the population.

Autosuggestion is equally valuable as an aid to surgical practice. A broken bone the sceptic’s last resource cannot of course be treated by autosuggestion alone. A surgeon must be called in to mend it. But when the limb has been rightly set and the necessary mechanical precautions have been taken, autosuggestion will provide the best possible conditions for recovery. It can prevent lameness, stiffness, unsightly deformity and the other evils which a broken limb is apt to entail, and it will shorten considerably the normal period of convalescence.

It is sometimes stated that the results obtained by autosuggestion are not permanent. This objection is really artificial, arising from the fact that we ignore the true nature of autosuggestion and regard it merely as a remedy. When we employ autosuggestion to heal a malady our aim is so to leaven the Unconscious with healthful thoughts, that not only will that specific malady be excluded, but all others with it. Autosuggestion should not only remove a particular form of disease, but the tendency to all disease.

If after an ailment has been removed we allow our mind to revert to unhealthy thoughts, they will tend to realise themselves in the same way as any others, and we may again fall a victim to ill-health. Our sickness may take the same form as on the preceding occasion, or it may not. That will depend on the nature of our thought. But by the regular employment of the general formula we can prevent any such recurrence. Instead of reverting to unhealthy states of mind we shall progressively strengthen the healthy and creative thought that has already given us health, so that with each succeeding day our defence will be more impenetrable. Not only do we thus avoid a relapse into former ailments but we clear out of our path those which lie in wait for us in the future.

We saw that in the Nancy clinic some of the cures effected are almost instantaneous. It would be a mistake, however, to embark on the practice of Induced Autosuggestion with the impression that we are going to be miraculously healed in the space of a few days. Granted sufficient faith, such a result would undoubtedly ensue; nay, more, we have records of quite a number of such cases, even where the help of a second person has not been called in. Here is an example. A friend of mine, M. Albert P., of Bordeaux, had suffered for more than ten years with neuralgia of the face. Hearing of Coue, he wrote to him, and received instructions to repeat the general formula. He did so, and on the second day the neuralgia had vanished and has never since returned. But such faith is not common. Immediate cures are the exception, and it will be safer for us to look forward to a gradual and progressive improvement. In this way we shall guard against disappointment. It may be added that Coue prefers the gradual cure, finding it more stable and less likely to be disturbed by adverse conditions.

We should approach autosuggestion in the same reasonable manner as we approach any other scientific discovery. There is no hocus-pocus about it, nor are any statements made here which experience cannot verify. But the attitude we should beware most of is that of the intellectual amateur, who makes the vital things of life small coin to exchange with his neighbour of the dinner-table. Like religion, autosuggestion is a thing to practise. A man may be conversant with all the creeds in Christendom and be none the better for it; while some simple soul, loving God and his fellows, may combine the high principles of Christianity in his life without any acquaintance with theology. So it is with autosuggestion.

Autosuggestion is just as effective in the treatment of moral delinquencies as in that of physical ills. Drunkenness, kleptomania, the drug habit, uncontrolled or perverted sexual desires, as well as minor failings of character, are all susceptible to its action. It is as powerful in small things as in great. By particular suggestions we can modify our tastes. We can acquire a relish for the dishes we naturally dislike, and make disagreeable medicine taste pleasant. So encouraging has been its application to the field of morals that Coue is trying to gain admittance to the French state reformatories. So far, the official dislike for innovations has proved a barrier, but there is good reason to hope that in the near future the application of this method to the treatment of the criminal will be greatly extended.

By way of anticipating an objection it may be stated that the Coue method of Induced Autosuggestion is in no sense inferior to hypnotic suggestion. Coue himself began his career as a hypnotist, but being dissatisfied with the results, set out in quest of a method more simple and universal. Conscious autosuggestion, apart from its convenience, can boast one great advantage over its rival. The effects of hypnotic suggestion are often lost within a few hours of the treatment. Whereas by the use of the general formula the results of Induced Autosuggestion go on progressively augmenting.

Here we touch again the question of the suggester. We have already seen that a suggester is not needed, that autosuggestion can yield its fullest fruits to those who practise it unaided. But some persons cannot be prevailed on to accept this fact. They feel a sense of insufficiency; the mass of old wrong suggestions has risen so mountain-high that they imagine themselves incapable of removing it. With such the presence of a suggester is an undoubted help. They have nothing to do but lie passive and receive the ideas he evokes. Even so, however, they will get little good unless they consent to repeat the general formula.

But as long as we look on autosuggestion as a remedy we miss its true significance. Primarily it is a means of self-culture, and one far more potent than any we have hitherto possessed. It enables us to develop the mental qualities we lack: efficiency, judgment, creative imagination, all that will help us to bring our life’s enterprise to a successful end. Most of us are aware of thwarted abilities, powers undeveloped, impulses checked in their growth. These are present in our Unconscious like trees in a forest, which, overshadowed by their neighbours, are stunted for lack of air and sunshine. By means of autosuggestion we can supply them with the power needed for growth and bring them to fruition in our conscious lives. However old, however infirm, however selfish, weak or vicious we may be, autosuggestion will do something for us. It gives us a new means of culture and discipline by which the “accents immature,” the “purposes unsure” can be nursed into strength, and the evil impulses attacked at the root. It is essentially an individual practice, an individual attitude of mind. Only a narrow view would split it up into categories, debating its application to this thing or to that. It touches our being in its wholeness. Below the fussy perturbed little ego, with its local habitation, its name, its habits and views and oddities is an ocean of power, as serene as the depths below the troubled surface of the sea. Whatever is of you comes eventually thence, however perverted by the prism of self-consciousness. Autosuggestion is a channel by which the tranquil powers of this ultimate being are raised to the level of our life here and now.

What prospects does autosuggestion open to us in the future?

It teaches us that the burdens of life are, at least in large measure, of our own creating. We reproduce in ourselves and in our circumstances the thoughts of our minds. It goes further. It offers us a means by which we can change these thoughts when they are evil and foster them when they are good, so producing a corresponding betterment in our individual life. But the process does not end with the individual. The thoughts of society are realised in social conditions, the thoughts of humanity in world conditions. What would be the attitude towards our social and international problems of a generation nurtured from infancy in the knowledge and practice of autosuggestion? If fear and disease were banned from the individual life, could they persist in the life of the nation? If each person found happiness in his own heart would the illusory greed for possession survive? The acceptance of autosuggestion entails a change of attitude, a revaluation of life. If we stand with our faces westward we see nothing but clouds and darkness, yet by a simple turn of the head we bring the wide panorama of the sunrise into view.

That Coue’s discoveries may profoundly affect our educational methods is beyond question. Hitherto we have been dealing directly only with the conscious mind, feeding it with information, grafting on to it useful accomplishments. What has been done for the development of character has been incidental and secondary. This was inevitable so long as the Unconscious remained undiscovered, but now we have the means of reaching profounder depths, of endowing the child not only with reading and arithmetic, but with health, character and personality.

But perhaps it is in our treatment of the criminal that the greatest revolution may be expected. The acts for which he is immured result from nothing more than twists and tangles of the threads of thought in the Unconscious mind. This is the view of eminent authorities. But autosuggestion takes us a long step further. It shows how these discords of character may be resolved. Since Coue has succeeded in restoring to moral health a youth of homicidal tendencies, why should not the same method succeed with many of the outcasts who fill our prisons? At least the younger delinquents should prove susceptible. But the idea underlying this attitude entails a revolution in our penal procedure. It means little less than this: that crime is a disease and should be treated as such; that the idea of punishment must give place to that of cure; the vindictive attitude to one of pity. This brings us near to the ideals of the New Testament, and indeed, autosuggestion, as a force making for goodness, is bound to touch closely on religion.

It teaches the doctrine of the inner life which saints and sages have proclaimed through all ages. It asserts that within are the sources of calm, of power and of courage, and that the man who has once attained mastery of this inner sphere is secure in the face of all that may befall him. This truth is apparent in the lives of great men. Martyrs could sing at the stake because their eyes were turned within on the vision of glory which filled their hearts. Great achievements have been wrought by men who had the fortitude to follow the directions of an inner voice, even in contradiction to the massed voices they heard without.

Suppose we find that the power Christ gave to his disciples to work miracles of healing was not a gift conferred on a few selected individuals, but was the heritage of all men; that the kingdom of heaven within us to which He alluded was available in a simple way for the purging and elevation of our common life, for procuring sounder health and sweeter minds. Is not the affirmation contained in Coue’s formula a kind of prayer? Does it not appeal to something beyond the self-life, to the infinite power lying behind us?

Autosuggestion is no substitute for religion; it is rather a new weapon added to the religious armoury. If as a mere scientific technique it can yield such results, what might it not do as the expression of those high yearnings for perfection which religion incorporates?