The Master Mind
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The idea of "mastery" inevitably carries with it the notion of dominion, power, or supremacy exercised by some person or thing which is regarded as the "master." The spirit and essence of the term ''master'' is that of ''governor, ruler, director, leader, manager, or controller." In short, the essential meaning of the two terms, "master" and "mastery," respectively, is bound up with the idea of "government." To "govern" anything, the governing authority regulates, directs, restrains, manages, entourages, and exercises general control and direction.

In all forms of government there is to be found a certain central point of authority—a certain central power which is sovereign within its own realm, and which has the authority to promulgate commands and the authority to enforce them. Whether the government is that exercised by the chief of a savage tribe, who gains and holds his position by means of physical strength; whether it be that of the monarch of a kingdom, who gains and holds his position by hereditary rights; or whether it be that of the president of a republic, who gains and holds his position by the will of the people; the central authority is vested in some one particular individual. And, descending in the scale, we find the same principle in operation and force in the government of a public meeting, a school room, a workshop, or an office. In short, wherever there is government, there must be a central governing authority—a Master.

The above general principle being recognized, the reasoning mind at once applies it to the question of the operation and government of the mental powers and faculties. If the mind is held to be "governed" at all, or to be capable of "government" (and who can doubt this?), then there must be some central governing authority—some Mind Master whose authority, when exercised, is recognized and obeyed by the other mental units, powers, faculties, or forces. This being so, the reasoning investigator then naturally proceeds to the discovery of this Mind Master. Let us play the part of this reasoning investigator, and proceed with him to the discovery of the Mind Master—the central point of authority and power in the kingdom of mind.

Some psychologists would have us believe that the intellectual faculties are the governing powers of the mind. But it will take but little thought to inform us that in many cases the intellectual powers are not the masterful forces in the mental activities of the individual; for in many cases the feelings, desires, and emotional factors of the person run away with his reason, and not only cause him to do things which his reason tells him that he should not do, but also so influence his reason that his "reasons" are usually merely excuses to his actions performed in response to his feelings and emotions.

Other psychologists would have us believe that the desires, feelings, and emotions of the individual are his mental masters; and in many cases it would appear that this is true, for many persons allow their feelings, emotions, and passions to govern them almost entirely, all else being subordinated to these. But when we begin to examine closely into the matter we find that in the case of certain individuals there is a greater or less subordination of the feelings and emotions to the dictates of reason; and in the case of persons of excellent self-control the reason would appear to be higher in authority than the feelings. And in the case of recognized Mental Masters, it is even found that the very feelings, passions, and emotions are so obedient to higher mental authority that in many cases they may actually be transformed and transmuted into other forms of feeling and emotion in response to the orders or commands of the central authority.

The reasoning investigator usually discovers that the Mind Master is not to be found in the respective realms of the first two of the three great divisions of the mental kingdom, i.e., in the division of Thought, or that of Feeling, respectively. The investigator then turns to the third great division of the mental kingdom, i.e., that of Will, in his search for the sovereign power. And at first, it would appear that here, in the region of the Will, he had found the object of his search; and that the Will must be acclaimed the master. But when the matter is gone into a little deeper, the investigator discovers that not in Will itself, but in a Something lying at the very center of Will, is to be found the Mind Master.

While it is seen that the Will is higher in power and authority than either Thought or Feeling, yet it is also seen by the careful investigator that in most cases the Will is controlled and brought into activity by the Feelings; and that in other cases, it is started into action by the result of Thought or intellectual effort. This being so, the Will cannot be considered as being always the Mind Master. And, discovering this, the investigator at first begins to feel discouraged, and to imagine that he is but traveling around a circle; in fact, many thinkers would have us believe that the mental processes work around in a circle, and that like a ring the process has no point of beginning or point of ending. But those who have persisted in the search have been rewarded by a higher discovery. They have found that while many persons are impelled to will by reason of their feelings and emotions; and others by reason of their thoughts; there is a third class of individuals—a smaller class to be sure—who seem to be masters of the will-activity, and who, standing in the position of a judge and sovereign power, first carefully weigh the merits of both feelings and thoughts, and then decide to exercise the will-power in a certain determined direction, and then actually do exert that power. This last class of individuals may be said to really will to will by the exercise of some higher authority found within themselves. These men are the real Master Minds. Let us seek to discover the secret of their power.

There is in the mental realm of every individual a certain Something which occupies the position of Central Authority, Power, and Control over the entire mental kingdom of that person. In many cases —in most cases, we regret to say—this Something seems to be asleep, and the kingdom is allowed to run itself, "higgledy-piggledy," automatically and like a piece of senseless machinery, or else under the control of outside mentalities and personalities. In other cases—in many cases, in fact—this Central Authority has partially awakened, and consequently exerts at least a measure of its authority over its kingdom, but at the same time fails to realize its full powers or to exert its full authority; it acts like a man only half awakened from his sleep, and still in a state of partial doze.

Rising in the scale we find cases of still greater degree of "awakening," until finally we discover the third great class of individuals—a very small class, alas!—in whom the Central Authority has become almost or quite fully awake; and in whom this Mind Master has taken active control of his kingdom, and has begun to assert his authority and power over it. This first class is composed of the masses of the people; the second class is composed of those who occupy positions and places of more or less authority and power in the world's affairs; and the third class is composed of those exceptional individuals who are the natural rulers of the destiny of the race, and directors of its activities—the real Master Minds.

There is only one way of aiding the investigator to discover this Something—this Central Authority—this Mind Master. That one way consists of directing the investigator to turn his perception inward, and to take stock of his numerous mental faculties, powers, activities, and bits of mechanism, and to then set aside as merely incidental and subordinate all that appears to be so. When all these have been set aside in the process of elimination, then there will be found a Something which is left after the process, and which absolutely refuses to be set aside as merely incidental and subordinate—and that Something is then perceived to be the Central Authority, or Mind Master, even though it be half-asleep, and unconscious of its great powers. But for that matter, no Mind Master which is deeply wrapped in slumber will ever discover itself, for it must have been at least partially awakened in order (1) to have thought of the matter at all, or to be capable of thought on the subject; and (2) to have to power of attention and application necessary to pursue the investigation. So, good reader, if you have the desire to find the Mind Master (which is Yourself), it is a sign that you have at least partially awakened; and if you have the determination to pursue the search, it is a sign that you are still further awakened. So you are justified in feeling the courage and the certainty of attainment necessary for the successful termination of the search for the Mind Master—the Something within yourself.

You, the person now reading these words—YOU, yourself—are now asked to make this search of your mental kingdom, this search which has for its aim the discovery of the Something Within yourself which is the Mind Master, and which, when fully aroused into conscious power and activity, makes you a Master Mind. The writer will stand by your side during this search, and will point out to you at each stage of the search the essential points thereof. You will not be asked to accept any metaphysical theories, or religious dogmas: the search will be confined to strictly psychological fields, and will proceed along strictly scientific lines. You will not be asked to accept the authority of anyone else in the matter: your own consciousness will be the court of last appeal in the case.

Let us begin with your sensations, or report of your senses. You are constantly receiving reports of one or more of your five senses, viz., the respective senses of touch, taste, smell, sight, and hearing. All these reports are in the form and nature of impressions received from the outside world. All that we know of the outside world is made known to us by means of these impressions received through the senses.

A writer has said: "The senses are the means by which the mind obtains its knowledge of the outside world. Shut out from all direct communication with the outer world, it knows, and can know, nothing of what exists or is passing there, except what comes to it through the senses. Its knowledge of what is external to itself is therefore dependent upon the number, state and condition of the sensory organs." But, important as are the five senses and their mechanism, we need but a little thought to convince us that we do not find here the essential fact and power of mind, but rather merely incidental and subordinate powers. We can easily prove this to ourselves in many ways. For instance, we may shut out or shut off the channel of communication of any or all of the channels of the senses, and still be conscious of our own mental existence. Or, we may use the will, through the power of attention, and thus determine which of the many sets of sense impressions seeking admission to our consciousness we shall really receive and entertain in consciousness. We may thus choose between many sounds, or many sights, and deliberately shut out the others. If the sense impressions were the Masters, we could not do this; and so long as we are able to do this, we must look for the Master higher up in the scale.

Moreover, in all of our experience with these sense impressions, we never lose sight of the fact that they are but incidental facts of our mental existence, and that there is a Something Within which is really the Subject of these sense reports—a Something to which these reports are presented, and which receives them. In short, there is always the Something which knows or experiences these sensations. We recognize and express this fact when we say "I feel; I see; I hear," etc. There is always the thing- sensed, then the process of sensing, and finally the Something which experiences the sensation. This Something we speak of as "I." The "I" is always the subject which experiences the sense reports—the Something to whom the messages are presented. And as this Something is capable of either accepting or rejecting, or selecting and controlling, these messages or reports, then the latter cannot be regarded as the Mind Master.

In the same way, we next proceed to the consideration of the Emotional phases of our mentality. In this great realm of the mind we may, at least for the purposes of the present inquiry, include all those mental experiences that come under the respective head of "feelings," "passions," "desires," etc. These seem a little closer to us than did the sensations. This because the sensations came from outside of ourselves, while the emotions and feelings seem to come from within a part of ourselves. The emotional part of our nature is very powerful, so powerful, indeed, that it often seems to rule the entire being of the individual. But a little careful examination will convince us that we may, by the use of the will, not only refuse to obey our emotional urges and demands, but may even destroy them, or replace them with others.

If our emotions were really Masters, we would be bound to act upon them at all times, and upon all occasions, for there would be nothing in us to say Nay! to them. But no one outside of the most primitive and elemental individuals would permit any such rule on the part of the emotional nature, even the less advanced of the race are able to at least partially control and manage the emotional part of their mental nature; and the advanced individuals have acquired the power of frequently deliberately setting aside the dictates of the emotions, and of asserting the power of control over them. So, here too, we see that the Master must be looked for higher up in the scale.

As in the case of the sensations, here too, in the case of the emotions we discover the presence of that Something Within which is the Subject of the emotions—the Something to which the emotions report, and from whom they demand action. Here again we find this "I" occupying a higher seat, and having the reports and demands of the subordinate faculties made upon it. And, mark you this, that in spite of the constant change in the emotional stream of feeling, this "I" always remains the same. Just as in the case of the sensations, the "I" occupies the position of a spectator to whom are presented the sense experiences, so in the case of the emotions the "I" occupies the position of the Something which experiences the ever changing "feeling" of the emotional nature. In both cases there seems to be this constant Something, past which flows the respective streams of Sensations and Emotions. And this Something also has the power to direct and change the course of these streams, if it will but exert its Will Power.

Next we consider the great realm of Thought. Here, too, we find a constant stream of thoughts flowing past the Something—the "I"—which is practically the spectator of the flowing stream; and which also has the power of directing and controlling the stream. While it is true that the individuals of primitive natures are almost passive spectators of the streams of their thoughts, and exercise little or no control over them, it is an unquestioned fact that other individuals who have cultivated their Will Power are able to turn their attention to this kind of thoughts, or that kind, and thus control and determine just what kind of thoughts they shall think. Every student performs this feat of control and mastery when he voluntarily directs his attention to some particular study which he desires to master. In fact, all "voluntary attention" is performed by the exercise of this power of the will, exerted by this Something Within which we call "I," and which thus proves itself to be the Master of Thoughts.

The individual who has trained his mind to obey his will, is able to direct his thought processes just as he directs his feet, or his hands, or his body, or just as he guides and manages his team or horses or his motor car. This being so, we cannot consider our Thought processes or faculties as the Mind Master, but must look for the latter in something still higher in authority.

There seems to be but one other region of the mind in which to search for our Mind Master, or Central Authority. You naturally say here "He means The Will." But is it merely the Will? Stop a moment and consider. If the Will, in itself, is the Mind Master, why is it that the Will, in the case of so many persons, allows itself to be controlled and called into action by ordinary feelings, desires, emotions, or passions, or on the other hand is called into action by the most trifling passing thought or idea? In such cases it would appear that the Will is really the obedient "easy" servant, rather than the Master, does it not.

That the machinery of the Will is the mechanism of control and action, is undoubted; but what is it that controls and directs the Will in the cases of individuals of strong Will Power? In such cases it would seem that not only must the Will be strong, but that there must be some stronger Something which is able to control, direct, and apply the power of the Will. In moments in which you have exerted your Will Power, did you identify yourself with your Will, or did you feel that your Will was an instrument of power "belonging to" you, and being operated by you. Were you not at such moments aware of feeling an overwhelming consciousness of the existence of your self, or "I," at the center of your mental being? and of feeling that, at least for the time, this "I" was the Master of all the rest of your mental equipment? We think that you will agree to this statement, if you will carefully live over again the experiences of such moments, and in imagination and memory re-enact the experience.

All mental analysis brings the individual to the realization that at the very center of his mental being there abides and dwells a Something—and he always calls this "I"— which is the permanent element of his being. While his sensations, his feelings, his emotions, his tastes, his thoughts, his beliefs, his ideas, and even his ideals have changed from time to time, he knows to a certainty that this "I" has been permanent, and that it is the same old "I" that has always been present during his entire life, from his earliest days. He knows that although his emotional nature, and general mental physical character may have undergone an almost total transformation and change, yet this "I" has never been really changed at all, but has ever remained "the same old I." It is as if this "I" was an individual who had worn many successive coats, or shoes, or hats, but always remained the same individual. The consciousness of every individual must always so report to him, when the answer is demanded of it.

And, moreover, while the individual may and does change his sensations, his feelings, his tastes, his passions, his emotions, and his whole general character in some cases, he is never able to change in the slightest degree this Something Within which he calls "I." He can never run away from this "I," nor can he ever move it from its position. He can never lift his "I" by means of his mental bootstraps; nor can his personal shadow run away from this "I" of his individuality. He may set apart for consideration each and every one of his mental experiences, his sensations, his thoughts, his feelings, his ideas, and all the rest; but he can never set off from himself this "I" for such inspection. He can know this "I" only as his self, that Something Within at the very center of his consciousness.

A writer has said of this Something Within, which we call "I": "We are conscious of something closer to the center than anything else, and differing from the other forms in being the only form of consciousness to which we are not passive. This Something is in the normal consciousness of each of you, yet it is never a part of sensation, nor emotion, but on the contrary is capable of dominating both.

Sensations originate outside and inside of the body; Emotions originate inside of the body. But this Something is deeper than either, and they are both objective to it. We cannot classify it with anything else. We cannot describe it in terms of any other form of consciousness. We cannot separate ourselves from it. We cannot stand off and examine it. We cannot modify it by anything else. It, itself, modifies everything within its scope. Other forms of consciousness are objective in their relation to it, but it is never objective to them. There is nothing in our consciousness deeper. It underlies and overlies and permeates all other forms, and, moreover,—what is of immeasurably greater importance,—it can, if need be, create them.''

Another writer has said: "The 'I' is the Thinker, the Knower, the Feeler, the Actor. Its states of consciousness are constantly changing—different today from those of yesterday, and different tomorrow from those of today—but the 'I,' itself, is always the name. Just what this 'I' is, we cannot tell. This riddle has never been solved by the reason of man. So subtle is its essence that it is almost impossible to think of it as a something apart from its mental states. All that can be said of it is that it is. Its only report of itself is 'I Am.' You cannot examine the 'I' by the 'I.' You must have an object for your subject; and if you make the 'I' your object, you have no subject left to examine it. Place the 'I' under the mental microscope to examine it, and lo! you have nothing to look through the glass —there is no 'I' at the eye-piece of the microscope to examine it. The 'I' cannot be at both ends of the glass at the same time. Here, at last, you have found an Ultimate Something which defies all analysis, refinement, or separation."

This Something Within—this "I"—is that entity which in philosophy and metaphysics has been called "The Ego"; but such name does nothing in the way of defining it. You need not stop to speculate over "just what" the Ego is, for you will never learn this. All that you can know is that it IS—and you know this from the ultimate report of your own consciousness, and in no other way, for nothing outside of yourself can make you know this otherwise.

This Ego is the Mind Master—the Central Authority of your Mind. It is this that is able to master, control, manage, rule, regulate and direct all of your mental faculties, energies, powers, forces, and mechanism. It is this Ego, when fully awakened into activity, which constitutes the essence of the Master Mind.

Your task is not to try to learn "just what" the Ego is, for as has been said, you will never know this. Your task is to strive to awaken it into active consciousness, so that it may realize its power and begin to employ it. You can awaken it by the proper mental attitude toward it—by the conscious realization of its presence and power. And you can gradually cause it to realize its power, and to use the same, by means of exercises calling into play that power. This is what Will Power really means. Your Will is strong already—it does not need strengthening; what is needed is that you urge your Ego into realizing that it can use your Will Power, and to teach it to use the same by means of the right kind of exercises. You must learn to gradually awaken the half-asleep Giant, and set it to work in its own natural field of endeavor and activity. In this book the way will be pointed out to you so that you may do this; but you will have to actively DO the thing, after being shown how He who will, carefully consider the above statements of truth, and will make them a part of his mental armament, will have grasped the secret of the Master Mind.