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A Few Typical Cures
How Suggestion Works
How To Teach Patients To Make Autosuggestions
Method Of Procedure In Curative Suggestion
Self Mastery Through Conscious Autosuggestion
Suggestion And Autosuggestion
The Conscious Self And The Unconscious Self
The Superiority Of This Method
The Use Of Autosuggestion
The Use Of Suggestion For The Cure Of Moral Ailments And Taints Either Congenital Or Acquired
Will And Imagination




Will And Imagination








If we open a dictionary and look up the word "will", we find this
definition: "The faculty of freely determining certain acts". We
accept this definition as true and unattackable, although nothing
could be more false. This will that we claim so proudly, always
yields to the imagination. It is an absolute rule that admits of no
exception.

"Blasphemy! Paradox!" you will exclaim. "Not at all! On the
contrary, it is the purest truth," I shall reply.

In order to convince yourself of it, open your eyes, look round you
and try to understand what you see. You will then come to the
conclusion that what I tell you is not an idle theory, offspring of a
sick brain but the simple expression of a fact.

Suppose that we place on the ground a plank 30 feet long by 1 foot
wide. It is evident that everybody will be capable of going from one
end to the other of this plank without stepping over the edge. But
now change the conditions of the experiment, and imagine this plank
placed at the height of the towers of a cathedral. Who then will be
capable of advancing even a few feet along this narrow path? Could
you hear me speak? Probably not. Before you had taken two steps
you would begin to tremble, and in spite of every effort of your
will you would be certain to fall to the ground.

Why is it then that you would not fall if the plank is on the ground,
and why should you fall if it is raised to a height above the ground?
Simply because in the first case you imagine that it is easy to go to
the end of this plank, while in the second case you imagine that
you cannot do so.

Notice that your will is powerless to make you advance; if you
imagine that you cannot, it is absolutely impossible for you
to do so. If tilers and carpenters are able to accomplish this feat, it is
because they think they can do it.

Vertigo is entirely caused by the picture we make in our minds that
we are going to fall. This picture transforms itself immediately into
fact in spite of all the efforts of our will, and the more violent
these efforts are, the quicker is the opposite to the desired result
brought about.

Let us now consider the case of a person suffering from insomnia. If
he does not make any effort to sleep, he will lie quietly in bed. If on
the contrary he tries to force himself to sleep by his will, the
more efforts he makes, the more restless he becomes.

Have you not noticed that the more you try to remember the name of
a person which you have forgotten, the more it eludes you, until,
substituting in your mind the idea "I shall remember in a minute" to
the idea "I have forgotten", the name comes back to you of its own
accord without the least effort?

Let those of you who are cyclists remember the days when you were
learning to ride. You went along clutching the handle bars and
frightened of falling. Suddenly catching sight of the smallest
obstacle in the road you tried to avoid it, and the more efforts you
made to do so, the more surely you rushed upon it.

Who has not suffered from an attack of uncontrollable laughter,
which bursts out more violently the more one tries to control it?

What was the state of mind of each person in these different
circumstances? "I do not want to fall but I cannot help doing
so"; "I want to sleep but I cannot "; "I want to remember the
name of Mrs. So and So, but I cannot "; "I want to avoid the
obstacle, but I cannot "; "I want to stop laughing, but I
cannot."

As you see, in each of these conflicts it is always the imagination
which gains the victory over the will, without any exception.

To the same order of ideas belongs the case of the leader who rushes
forward at the head of his troops and always carries them along with
him, while the cry "Each man for himself!" is almost certain to
cause a defeat. Why is this? It is because in the first case the men
imagine that they must go forward, and in the second they
imagine that they are conquered and must fly for their lives.

Panurge was quite aware of the contagion of example, that is to say
the action of the imagination, when, to avenge himself upon a
merchant on board the same boat, he bought his biggest sheep and
threw it into the sea, certain beforehand that the entire flock would
follow, which indeed happened.

We human beings have a certain resemblance to sheep, and
involuntarily, we are irresistibly impelled to follow other people's
examples, imagining that we cannot do otherwise.

I could quote a thousand other examples but I should fear to bore
you by such an enumeration. I cannot however pass by in silence
this fact which shows the enormous power of the imagination, or in
other words of the unconscious in its struggle against the will.

There are certain drunkards who wish to give up drinking, but who
cannot do so. Ask them, and they will reply in all sincerity that they
desire to be sober, that drink disgusts them, but that they are
irresistibly impelled to drink against their will, in spite of the
harm they know it will do them.

In the same way certain criminals commit crimes in spite of
themselves, and when they are asked why they acted so, they
answer "I could not help it, something impelled me, it was stronger
than I."

And the drunkard and the criminal speak the truth; they are forced to
do what they do, for the simple reason they imagine they cannot
prevent themselves from doing so. Thus we who are so proud of our
will, who believe that we are free to act as we like, are in reality
nothing but wretched puppets of which our imagination holds all the
strings. We only cease to be puppets when we have learned to guide
our imagination.





Next: Suggestion And Autosuggestion

Previous: The Conscious Self And The Unconscious Self



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