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One of the phases of psychic phenomena that actively engage the attention of the student from the very beginning is that which may be called Psychic Influence. By this term is meant the influencing of one mind by another—the effect of one mind over another. There has been much written and said on this phase of the general subject in recent years, but few writers, however, have gone deeply into the matter.

In the first place, most of the writers on the subject seek to explain the whole thing by means of ordinary telepathy. But this is merely a one-sided view of the truth of the matter. For, while ordinary telepathy plays an important part in the phenomena, still the higher form of telepathy, i.e., astral thought-transference, is frequently involved. The student who has followed me in the preceding lessons will understand readily what I mean when I say this, so there is no necessity for repetition on this point at this place.

At this point, however, I must ask the student to consider the idea of psychic vibrations and their inductive power. It is a great principle of occultism, as well as of modern science, that everything is in a state of vibration—everything has its own rate of vibration, and is constantly manifesting it. Every mental state is accompanied by vibration of its own plane: every emotional state or feeling has its own particular rate of vibration. These rates of vibrations manifest just as do the vibrations of musical sound which produce the several notes on the scale, one rising above the other in rate of vibration. But the scale of mental and emotional states is far more complex, and far more extended than is the musical scale; there are thousands of different notes, and half-notes, on the mental scale. There are harmonies and discords on that scale, also.

To those to whom vibrations seem to be something merely connected with sound-waves, etc., I would say that a general and hasty glance at some elementary work on physical science will show that even the different shades, hues and tints of the colors perceived by us arise from different rates of vibrations. Color is nothing more than the result of certain rates of vibrations of light recorded by our senses and interpreted by our minds. From the low vibrations of red to the high vibrations of violet, all the various colors of the spectrum have their own particular rate of vibration. And, more than this, science knows that below the lowest red vibrations, and above the highest violet vibrations, there are other vibrations which our senses are unable to record, but which scientific instruments register. The rays of light by which photographs are taken are not perceived by the eye. There are a number of so-called chemical rays of light which the eye does not perceive, but which may be caught by delicate instruments. There is what science has called "dark light," which will photograph in a room which appears pitch dark to the human sight.

Above the ordinary scale of light vibrations are the vibrations of the X-Rays and other fine forces—these are not perceived by the eye, but are caught by delicate instruments and recorded. Moreover, though science has not as yet discovered the fact, occultists know that the vibrations of mental and emotional states are just as true and regular as are those of sound or light, or heat. Again, above the plane of the physical vibrations arising from the brain and nervous system, there are the vibrations of the astral counterparts of these, which are much higher in the scale. For even the astral faculties and organs, while above the physical, still are under the universal rule of vibration, and have their own rate thereof. The old occult axiom: "As above, so below; as below, so above" is always seen to work out on all planes of universal energy.

Closely following this idea of the universality of vibrations, and intimately connected therewith, we have the principle of "induction," which is likewise universal, and found manifesting on all planes of energy. "What is induction?" you may ask. Well, it is very simple, or very complex—just as you may look at it. The principle of induction (on any plane) is that inherent quality or attribute of energy by which the manifestation of energy tends to reproduce itself in a second object, by setting up corresponding vibrations therein, though without direct contact of the two objects.

Thus, heat in one object tends to induce heat in another object within its range of induction—the heated object "throws off" heat vibrations which set up corresponding vibrations in the near-by second object and make it hot. Likewise, the vibrations of light striking upon other objects render them capable of radiating light. Again, a magnet will induce magnetism in a piece of steel suspended nearby, though the two objects do not actually touch, each other. An object which is electrified will by induction electrify another object situated some distance away. A note sounded on the piano, or violin, will cause a glass or vase in some distant part of the room to vibrate and "sing," under certain conditions. And, so on, in every form or phase of the manifestation of energy do we see the principle of induction in full operation and manifestation.

On the plane of ordinary thought and emotion, we find many instances of this principle of induction. We know that one person vibrating strongly with happiness or sorrow, cheerfulness or anger, as the case may be fends to communicate his feeling and emotions, state to those with whom he comes in contact. All of you have seen a whole room full of persons affected and influenced in this way, under certain circumstances. You have also seen how a magnetic orator, preacher, singer or actor is able to induce in his audience a state of emotional vibration corresponding to that manifested by himself. In the same manner the "mental atmospheres" of towns, cities, etc., are induced.

A well-known writer on this subject has truthfully told us: "We all know how great waves of feeling spread over a town, city or country, sweeping people off their balance. Great waves of political enthusiasm, or war-spirit, or prejudice for or against certain persons, sweep over places and cause men to act in a manner that they will afterward regret when they come to themselves and consider their acts in cold blood. They will be swayed by demagogues or magnetic leaders who wish to gain their votes or patronage; and they will be led into acts of mob violence, or similar atrocities, by yielding to these waves of contagious thought. On the other hand, we all know how great waves of religious feeling sweep over a community upon the occasion of some great 'revival' excitement or fervor."

These things being perceived, and recognized as true, the next question that presents itself to the mind of the intelligent student is this: "But what causes the difference in power and effect between the thought and feeling-vibrations of different persons?" This question is a valid one, and arises from a perception of the underlying variety and difference in the thought vibrations of different persons. The difference, my students, is caused by three principal facts, viz., (1) difference in degree of feeling; (2) difference in degree of visualization; and (3) difference in degree of concentration. Let us examine each of these successively, so as to get at the underlying principle.

The element of emotional feeling is like the element of fire in the production of steam. The more vivid and intense the feeling or emotion, the greater the degree of heat and force to the thought wave or vibratory stream projected. You will begin to see why the thought vibrations of those animated and filled with strong desire, strong wish, strong ambition, etc., must be more forceful than those of persons of the opposite type.

The person who is filled with a strong desire, wish or ambition, which has been fanned into a fierce blaze by attention, is a dynamic power among other persons, and his influence is felt. In fact, it may be asserted that as a general rule no person is able to influence men and things unless he have a strong desire, wish or ambition within him. The power of desire is a wonderful one, as all occultists know, and it will accomplish much even if the other elements be lacking; while, in proper combination with other principles it will accomplish wonders. Likewise, a strong interest in a thing will cause a certain strength to the thought-vibrations connected therewith. Interest is really an emotional feeling, though we generally think of it as merely something connected with the intellect. A cold intellectual thought has very little force, unless backed up by strong interest and concentration. But any intellectual thought backed up with interest, and focused by concentration, will produce very strong thought vibrations, with a marked inductive power.

Now, let us consider the subject of visualization. Every person knows that the person who wishes to accomplish anything, or who expects to do good work along any line, must first know what he wishes to accomplish. In the degree that he is able to see the thing in his mind's eye—to picture the thing in his imagination—in that degree will he tend to manifest the thing itself in material form and effect.

Sir Francis Galton, an eminent authority upon psychology, says on this point: "The free use of a high visualizing faculty is of much importance in connection with the higher processes of generalized thought. A visual image is the most perfect form of mental representation wherever the shape, position, and relations of objects to space are concerned. The best workmen are those who visualize the whole of what they propose to do before they take a tool in their hands. Strategists, artists of all denominations, physicists who contrive new experiments, and, in short, all who do not follow routine, have need of it. A faculty that is of importance in all technical and artistic occupations, that gives accuracy to our perceptions and justice to our generalizations, is starved by lazy disuse instead of being cultivated judiciously in such a way as will, on the whole, bring best return. I believe that a serious study of the best way of developing and utilizing this faculty, without prejudice to the practice of abstract thought in symbols, is one of the pressing desirata in the yet unformed science of education."

Not only on the ordinary planes is the forming of strong mental images important and useful, but when we come to consider the phenomena of the astral plane we begin to see what an important part is played there by strong mental images or visualized ideas. The better you know what you desire, wish or aspire to, the stronger will be your thought vibrations of that thing, of course. Well, then, the stronger that you are able to picture the thing in your mind—to visualize it to yourself—the stronger will be your actual knowledge and thought-form of that thing. Instead of your thought vibrations being grouped in nebulous forms, lacking shape and distinct figure, as in the ordinary case; when you form strong, clear mental images of what you desire or wish to accomplish, then do the thought vibrations group themselves in clear, strong distinct forms. This being done, when the mind of other persons are affected by induction they get the clear idea of the thought and feeling in your mind, and are strongly influenced thereby.

A little later on, I shall call your attention to the Attractive Power of Thought. But at this point I wish to say to you that while thought certainly attracts to you the things that you think of the most, still the power of the attraction depends very materially upon the clearness and distinctness of the mental image, or thought visualization, of the desired thing that you have set up in your mind. The nearer you can actually see the thing as you wish it to happen, even to the general details, the stronger will be the attractive force thereof. But, I shall leave the discussion of this phase of the subject until I reach it in its proper order. For the present, I shall content myself with urging upon you the importance of a clear mental image, or visualized thought, in the matter of giving force and direction to the idea induced in the minds of other persons. In order for the other persons to actually perceive clearly the idea or feeling induced in them, it is necessary that the idea or feeling be strongly visualized in the mind originating it; that is the whole thing in one sentence.

The next point of importance in thought-influence by induction, is that which is concerned with the process of concentration. Concentration is the act of mental focusing, or bringing to a single point or centre. It is like the work of the sun-glass that converges the rays of the sun to a single tiny point, thus immensely increasing its heat and power. Or, it is like the fine point of a needle that will force its way through where a blunt thing cannot penetrate. Or, it is like the strongly concentrated essence of a chemical substance, of which one drop is as powerful as one pint of the original thing. Think of the concentrated power of a tiny drop of attar of roses—it has within its tiny space the concentrated odor of thousands of roses; one drop of it will make a pint of extract, and a gallon of weaker perfumery! Think of the concentrated power in a lightning flash, as contrasted with the same amount of electricity diffused over a large area. Or, think of the harmless flash of a small amount of gunpowder ignited in the open air, as contrasted with the ignition of the same amount of powder compelled to escape through the small opening in the gun-barrel.

The occult teachings lay great stress upon this power of mental concentration. All students of the occult devote much time and care to the cultivation of the powers of concentration, and the development of the ability to employ them. The average person possesses but a very small amount of concentration, and is able to concentrate his mind for but a few moments at a time. The trained thinker obtains much of his mental power from his acquired ability to concentrate on his task. The occultist trains himself in fixing his concentrated attention upon the matter before him, so as to bring to a focal centre all of his mental forces.

The mind is a very restless thing, and is inclined to dance from one thing to another, tiring of each thing after a few moment's consideration thereof. The average person allows his involuntary attention to rest upon every trifling thing, and to be distracted by the idlest appeals to the senses. He finds it most difficult to either shut out these distracting appeals to the senses, and equally hard to hold the attention to some uninteresting thing. His attention is almost free of control by the will, and the person is a slave to his perceptive powers and to his imagination, instead of, being a master of both.

The occultist, on the contrary, masters his attention, and controls his imagination. He forces the one to concentrate when he wishes it to do so; and he compels the latter to form the mental images he wishes to visualize. But this a far different thing from the self-hypnotization which some persons imagine to be concentration. A writer on the subject has well said: "The trained occultist will concentrate upon a subject or object with a wonderful intensity, seemingly completely absorbed in the subject or object before him, and oblivious to all else in the world. And yet, the task accomplished, or the given time expired, he will detach his mind from the object and will be perfectly fresh, watchful and wide-awake to the next matter before him. There is every difference between being controlled by involuntary attention, which is species of self-hypnotization, and the control of the attention, which is an evidence of mastery." An eminent French psychologist once said: "The authority of the attention is subject to the superior authority of the Ego. I yield it, or I withhold it, as I please. I direct it in turn to several points. I concentrate it upon each point, as long as my will can stand the effort."

In an earlier lesson of this series, I have indicated in a general way the methods whereby one may develop and train his powers of concentration. There is no royal road to concentration; it may be developed only by practice and exercise. The secret consists in managing the attention, so as to fix it upon a subject, no matter how uninteresting; and to hold it there for a reasonable length of time. Practice upon some disagreeable study or other task is good exercise, for it serves to train the will in spite of the influence of more attractive objects or subjects. And this all serves to train the will, remember; for the will is actively concerned in every act of voluntary attention. In fact, attention of this kind is one of the most important and characteristic acts of the will.

So, as you see, in order to be successful in influencing the minds of others by means of mental induction, you must first cultivate a strong feeling of interest in the idea which you wish to induce in the other person, or a strong desire to produce the thing. Interest and desire constitute the fire which generates the stream of will from the water of mind, as some occultists have stated it. Secondly, you must cultivate the faculty of forming strong and clear mental images of the idea or feeling you wish to so induce; you must learn to actually "see" the thing in your imagination, so as to give the idea strength and clearness. Thirdly, you must learn to concentrate your mind and attention upon the idea or feeling, shutting out all other ideas and feelings for the time being; thus you give concentrated force and power to the vibrations and thought-forms which you are projecting.

These three principles underlie all of the many forms of mental induction, or mental influence. We find them in active operation in cases in which the person is seeking to attract to himself certain conditions, environment, persons, things, or channels of expression, by setting into motion the great laws of mental attraction. We see them also employed when the person is endeavoring to produce an effect upon the mind of some particular person, or number of persons. We see them in force in all cases of mental or psychic healing, under whatever form it may be employed. In short, these are general principles, and must therefore underlie all forms and phases of mental or psychic influence. The sooner the student realizes this fact, and the more actively does he set himself to work in cultivating and developing these principles within himself, the more successful and efficient will he become in this field of psychic research and investigation. It is largely in the degree of the cultivation of these three mental principles that the occultist is distinguished from the ordinary man.

It may be that you are not desirous of cultivating or practicing the power of influencing other persons psychically. Well, that is for you to decide for yourself. At any rate, you will do well to develop yourselves along these lines, at least for self-protection. The cultivation of these three mental principles will tend to make you active and positive, psychically, as contrasted with the passive, negative mental state of the average person. By becoming mentally active and positive you will be able to resist any psychic influence that may be directed toward yourself, and to surround yourself with a protective aura of positive, active mental vibrations.

And, moreover, if you are desirous of pursuing your investigations of psychic and astral phenomena, you will find it of great importance to cultivate and develop these three principles in your mind. For, then you will be able to brush aside all distracting influences, and to proceed at once to the task before you, with power, clearness and strength of purpose and method.

In the following chapters I shall give you a more or less detailed presentation of the various phases or forms of psychic influence. Some of these may seem at first to be something independent of the general principles. But I ask that you carefully analyze all of these, so as to discover that the same fundamental principles are under and back of each and every instance presented. When you once fully grasp this fact, and perfect yourselves in the few fundamental principles, then you are well started on the road to mastery of all the various phases of psychic phenomena. Instead of puzzling your mind over a hundred different phases of disconnected phenomena, it is better to master the few actual elementary principles, and then reason deductively from these to the various manifestation thereof. Master the principles, and then learn to apply them.

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