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.

In order to reassure readers who might object to having the student left
in this condition of reversed tastes, we may add that the Yogi teachers
then teach him to get rid of the idea of the disliked thing, and teach
him to cultivate a liking for all wholesome things, their theory being
that the dislike of certain wholesome eatables has been caused by some
suggestion in childhood, or by some prenatal impression, as wholesome
eatables are made attractive to the taste by Nature. The idea of all this
training, however, is not the cultivation of taste, but practice in
mental training, and the bringing home to the student the truth of the
fact that his nature is plastic to his Ego, and that it may be moulded at
will, by concentration and intelligent practice. The reader of this
lesson may experiment upon himself along the lines of the elementary Yogi
practice as above mentioned, if he so desires. He will find it possible
to entirely change his dislike for certain food, etc., by the methods
mentioned above. He may likewise acquire a liking for heretofore
distasteful tasks and duties, which he finds it necessary to perform.

The principle underlying the whole Yogi theory of Character Building by
the sub-conscious Intellect, is that the Ego is Master of the mind, and
that the mind is plastic to the commands of the Ego. The Ego or "I" of
the individual is the one real, permanent, changeless principle of the
individual, and the mind, like the body, is constantly changing, moving,
growing, and dying. Just as the body may be developed and moulded by
intelligent exercises, so may the mind be developed an