* For a fall account of the Faith Core consult "Christian Science Healing," by Francis Lord, in which much may be found which is interesting. It is published by George Redway, 9, Hart Street, Bloomsbury, London.

As regards Gassneb, it is admissible that many more cures of disease can be effected by what some vaguely call the Imagination, and others Mental Action, than is generally supposed. Science now proves every year, more and more, that diseases are allied, and that they can be reached through the nervous system. In the celebrated correspondence between Kant and Hufeland there is almost a proof that incipient gout can be cured by will or determination. * But if a merely temporary or partial cure can really be obtained, or a cessation from suffering, if the ill be really curable at all, it is but reasonable to assume that by continuing the remedy or system, the relief will or must correspond to the degree of "faith" in the patient. And this would infallibly be the case if the sufferer had the will. But unfortunately the very people who are most frequently relieved are those of the impulsive imaginative kind, who "soon take hold and soon let go," or who are merely attracted by a sense of wonder which soon loses its charm, and so they re-act.

* Immanuel Kant Ton der Macht dea Gemuths, durch den blossan Voraatz seiner krankhaften Gefuhle Meisterzu sein. Mit Anmerkungen von C. W. Hufeland. Leipzig C. Geibel, 1861.

Therefore if we can not only awaken the Will, but also keep it alive, it is very possible that we may not only effect great and thorough cures of diseases, but also induce whatever state of mind we please. This may be effected by the action of the minds or wills of others on our own, which influence can be gradually transferred from the operator to the patient himself, as when in teaching a boy to swim, the master holds the pupil up until the latter finds that he is unconsciously moving by his own exertion.

What the fickle and " nervous " patients of any kind need is to have the idea kept before their minds continuously. They generally rush into a novelty without Forethought. Therefore they should be trained or urged to forethink or reflect seriously and often on the cure or process proposed. This is the setting of the nail, which is to be driven in by hypnotism or sleep. The other method is where we act entirely for ourselves both as regards previous preparation and subsequent training.

I here repeat, since the whole object of the book is that certain facts shall be deeply and clearly impressed on the reader's mind, that if we will that a certain idea shall recur to us on the following, or any other day, and if we bring the mind to bear upon it just before falling asleep, it may be forgotten when we awake, but it will recur to us when the time comes. This is what almost everybody has proved, that if we resolve to awake at a certain hour, we generally do so, if not the first time, after a few experiments, apropos of which I would remark that "no one should ever expect full success from any first ex- periment."

Now it is certainly true that we all remember or recall certain things to be done at certain hours, even if we have a hundred other thoughts in the interval. But it would seem as if by some law which we do not understand, Sleep or repose acted as a preserver and reviver, nay, as a real strengthener of Thoughts, inspiring them with a new spirit. It would seem, too, as if they came out of Dreamland, as the children in Tieck's story did out of Fairy Land, with new lives. This is, indeed, a beautiful conception, and I may remark that I will in another place comment on the curious fact that we can add to and intensify ideas by thus passing them through our minds in sleep.

Just by the same process as that which enables us to awake at a given hour, and simply by substituting other ideas for that of time, can we acquire the ability to bring upon ourselves pre-determined or desired states of mind. This is Self-Hypnotism, a deferred determination, be it with or without sleep. It becomes more certain in its result with every new experiment or trial. The great factor in the whole is perseverance or repetition. By faith we can remove mountains, by perseverance we can carry them away, and the two amount to precisely the same thing.

And here be it noted, what, I believe, no \ writer has ever before observed, that as perseverance depends on renewed forethought and reflection, so by continued practice and thought, in self-hypnotism, the one practising begins to find before long that his conscious will is acting more vig- orously in his waking hours, and that he can to a degree dispense with the sleeping process. For in fact, when we once find that our will is really beginning to obey us, and inspire courage or indifference where we where once timid, there is no end to the confidence and power which may ensue.

Now this is absolutely true. A man may will certain things, ere he falls asleep. This willing should not be intense, as the old animal magnetisers taught, it ought rather to be like a quiet, firm desire or familiarisation with what we want, often gently repeated till we fall asleep in it. So the seeker wills or wishes that he shall, during all the next day, feel strong and vigorous, hopeful, energetic, cheerful, bold or calm or peaceful. And the result will be obtained just in proportion to the degree in which the command or desire has impressed the mind, or sunk into it.

But, as I have said: Do not expect that all of this will result from a first trial. It may even be that those who succeed very promptly will be more likely to give out in the end, than those who work up from small beginnings. The first step may very well be that of merely selecting some particular object and calmly or gently, yet determinedly directing the mind to it, to be recalled at a certain hour. Repeat the experiment, if successful add to it something else. Violent effort is unadvisable, yet mere repetition without thought is time lost. Think while willing what it is you want, and above all, if you can, think with a feeling that the idea is to recur to you.