person to enable him to confer or to receive the benefits of psychic power.
It has been shown in a former chapter that the faith necessary to enable a person to be healed by mental processes is subjective faith; that is, the faith of the subjective mind, or soul. It has been shown that this faith may be entertained by the subjective mind in positive opposition to the faith, or belief, of the objective mind, that it may be forced upon the subjective mind in defiance of objective reason or the evidence of the objective senses. It is not deemed necessary, therefore, to enter at this time into a full discussion of this branch of the subject, and the reader is referred to the chapters on psycho-therapeutics. In this view of the question it is obvious that the definition of the word faith must be revised if we would understand it as Christ understood it, and make it conform to the facts demonstrated by modern science. In other words, we must define that particular kind of faith which pertains to the development and exercise of psychic power, that faith of which Christ was the first to proclaim the necessity and define the attributes.
As has been frequently stated before, the belief of the subjective mind in the verity of a suggestion made to it is the essential and never-failing law of its being. If the suggestion made to it is not counteracted by an auto-suggestion proceeding from the objective mind of the individual, it will always be unhesitatingly accepted. If it is controverted by auto-suggestion, the strongest suggestion must prevail. This law is universal. It frequently happens that a therapeutic suggestion is counteracted by autosuggestion. The latter may arise from intense prejudice, or from natural scepticism regarding phenomena not under-