It has been declared by many in the past in regard to schooling their minds to moral and practical ends that, leading busy lives, they had not time to think of such matters.  But I earnestly protest that it is these very men of all others who most require the discipline which I have taught, and it is as easy for them as for anybody; as it, indeed, ought to be easier, yes, and far more profitable.  For the one who leads by fortune a quiet life of leisure can often school himself without a system, while he who toils amid anxious thoughts and with every mental power severely taxed, will find that he can do his work far more easily if he determines that he will master it.  The amount of mental action which lies dormant in us all is illimitable and it can all be realized by the hypnotism of Will.

CHAPTER XI.

PARACELSUS.

That our ordinary consciousness or Waking Intellect, and what is generally recognized as Mind or Soul, includes whatever has been taken in by sensation and reflection and assimilated to daily wants, or shows itself in bad or good memories and thought, is evident.  Not less clear is it that there is another hidden Self—­a power which, recognizing much which is evil in the Mind, would fain reject, or rule, or subdue it.  This latent, inner Intelligence calls into action the Will.  All of this is vague, and, it may be, unscientific.  It is more rational to believe in many faculties or functions, but the classification here suggested may serve as a basis.  It is effectively that of GRASSNER, or of all who have recognized the power of the Will to work “miracles,” guided by a higher morality.  And it is very curious that PARACELSUS based his whole system of nervous cure, at least, on this theory.  Thus, in the Liber Entium Morborum, de Ente Spirituali, chap, iii, he writes: 

“As we have shown that there are two Subjecta, this will we assume as our ground.  Ye know that there is in the Body a Soul. (Geist.) Now reflect, to what purpose?  Just that it may sustain life, even as the air keeps animals from dying for want of breath.  So we know what the soul is.  This soul in Man is actually clear, intelligible and sensible to the other soul, and, classing them, they are to be regarded as allied, even as bodies are.  I have a soul—­the other hath also one.”

PARACELSUS is here very obscure, but he manifestly means by “the other,” the Body.  To resume: 

“The Souls know one another as ‘I,’ and ‘the other.’  They converse together in their language, not by necessity according to our thoughts, but what they will.  And note, too, that there may be anger between them, and one may belittle or injure the other; this injury is in the Soul, the Soul in the body.  Then the body suffers and is ill—­ not materially or from a material Ens, but from the Soul.  For this we need spiritual remedy.  Ye are two who