stantly of fine and prosperous things, you
must by this reasoning, be connecting yourself with the currents which
can bring them in their material form.

Therefore, every time you say "I am ill," or think "I am ill," are you
not helping the illness to materialise? because the power of thought,
which you cannot deny as the initial cause of every action, has then
been turned to aid the condition of ill health.

Supposing for some cause you really are ill, why then help this evil
state to augment by your thoughts? Rather impede its progress as far
as you can by creating good-thought conditions.

You may reply, "But I am constantly doing this, and yet nothing good
comes." Pause and use your common sense by remembering that for
twenty--thirty--forty years perhaps, when you did not analyse matters,
you were laying up for yourself numberless stumbling-blocks by wrong
thinking, which according to the law we are discussing must be
surmounted before you can start on a clear road. And the reason why
you do not immediately receive the result of your good thoughts is
that you are still under the action of your bad ones. But if you
recognise this law of the power of thought, you need not incur for
yourself any further debts to pay.

And to recognise it as a law you have only to use your common sense to
see that it is not conceivable that thoughts can have no effect
outside your own brain. They cannot be wasted and go into nothingness,
they _must_ strike some answering vibration somewhere, and it is
surely rational to suppose they will strike the kindred vibration
rather than some totally different one, as the Marconi messages strike
the pole in tune to them. At least, it is worth while trying to
believe this, because if you can it will make you happier.

Alas! I am not a scientist who can dogmatically prove every fraction
of my beliefs. I only want to awaken my readers to think for
themselves upon this interesting subject, for the facts are there for
us all to investigate, unaided by scientists, if we will.

So without any more argument, shall we take it for granted that you
are with me thus far, and have seen my point? Yes. Then let us examine
what our thoughts do for us.

For example, let us suppose a man has a disease which is believed to
be incurable. His thoughts tell him so constantly, and the thoughts of
his friends, often expressed in words, convince him still further of
his misfortune. He is certain nothing he can do