And so it is with every other ideal.  The person who builds up a mental ideal of Jealousy will be very apt to objectify the same, and to unconsciously create condition that will give his Jealousy food upon which to feed.  But this particular phase of the subject, properly belongs to our next lesson.  This Eleventh Lesson is designed to point out the way by which people may mould their characters in any way they desire—­supplanting undesirable characteristics by desirable ones, and developing desirable ideals into active characteristics.  The mind is plastic to him who knows the secret of its manipulation.

The average person recognizes his strong and weak points of character, but is very apt to regard them as fixed and unalterable, or practically so.  He thinks that he “is just as the Lord made him,” and that is the end of it.  He fails to recognize that his character is being unconsciously modified every day by association with others, whose suggestions are being absorbed and acted upon.  And he fails to see that he is moulding his own character by taking interest in certain things, and allowing his mind to dwell upon them.  He does not realize that he himself is really the maker of himself, from the raw and crude material given him at his birth.  He makes himself negatively or positively.  Negatively, if he allows himself to be moulded by the thoughts and ideals of others, and positively, if he moulds himself.  Everyone is doing one or the other—­perhaps both.  The weak man is the one who allows himself to be made by others, and the strong man is the one who takes the building process in his own hands.

The process of Character-building is so delightfully simple that its importance is apt to be overlooked by the majority of persons who are made acquainted with it.  It is only by actual practice and the experiencing of results that its wonderful possibilities are borne home to one.

The Yogi student is early taught the lesson of the power and importance of character building by some strong practical example.  For instance, the student is found to have certain tastes of appetite, such as a like for certain things, and a corresponding dislike for others.  The Yogi teacher instructs the student in the direction of cultivating a desire and taste for the disliked thing, and a dislike for the liked thing.  He teaches the student to fix his mind on the two things, but in the direction of imagining that he likes the one thing and dislikes the other.  The student is taught to make a mental picture of the desired conditions, and to say, for instance, “I loathe candy—­I dislike even the sight of it,” and, on the other hand, “I crave tart things—­I revel in the taste of them,” etc., etc., at the same time trying to reproduce the taste of sweet things accompanied with a loathing, and a taste of tart things, accompanied with a feeling of delight.  After a bit the student finds that his tastes are actually changing in accordance with his thoughts, and in the end they have completely changed places.  The truth of the theory is then borne home to the student, and he never forgets the lesson.