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You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org/license - - -Title: The Law of Psychic Phenomena - A working hypothesis for the systematic study of hypnotism, - spiritism, mental therapeutics, etc. - -Author: Thomson Jay Hudson - -Release Date: May 5, 2017 [EBook #54665] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE LAW OF PSYCHIC PHENOMENA *** - - - - -Produced by Juliet Sutherland, Graeme Mackreth and the -Online Distributed Proofreading Team at http://www.pgdp.net - - - - - - - - - - -THE LAW OF PSYCHIC PHENOMENA - - - - -BY DR. HUDSON. - - - THE LAW OF PSYCHIC PHENOMENA. 12mo $1.50 - - A SCIENTIFIC DEMONSTRATION OF THE FUTURE LIFE. 12mo 1.50 - - THE DIVINE PEDIGREE OF MAN. 12mo 1.50 - - THE LAW OF MENTAL MEDICINE. 12mo $1.20 _net_ - - THE EVOLUTION OF THE SOUL. 12mo 1.20 _net_ - - -A.C. MCCLURG & CO. - -CHICAGO. - - - - - THE LAW - - OF - - PSYCHIC PHENOMENA - - A Working Hypothesis - - FOR THE - - SYSTEMATIC STUDY OF HYPNOTISM, - SPIRITISM, MENTAL THERAPEUTICS, - ETC. - - BY - - THOMSON JAY HUDSON, PH.D., LL.D. - - AUTHOR OF "A SCIENTIFIC DEMONSTRATION OF THE FUTURE LIFE," - "THE DIVINE PEDIGREE OF MAN," ETC. - - [Illustration] - - SIXTIETH THOUSAND - - CHICAGO - A.C. MCCLURG & CO. - 1904 - - - - - COPYRIGHT - BY A.C. MCCLURG AND CO. - A.D. 1893 - - - UNIVERSITY PRESS, JOHN WILSON - AND SON · CAMBRIDGE, U.S.A. - - - - -TO THE - -Honorable Lester L. Bond, - -THE COMPANION OF MY YOUTH, THE STEADFAST FRIEND OF MY MANHOOD, MY -MENTOR ALWAYS, - -THIS VOLUME IS AFFECTIONATELY DEDICATED BY - - THE AUTHOR. - - - - -PREFACE. - - -I do not expect this book to stand upon its literary merits; for if it -is unsound in principle, felicity of diction cannot save it, and if -sound, homeliness of expression cannot destroy it. My primary object -in offering it to the public is to assist in bringing Psychology -within the domain of the exact sciences. That this has never been -accomplished is owing to the fact that no successful attempt has been -made to formulate a working hypothesis sufficiently comprehensive to -embrace all psychic phenomena. It has, however, long been felt by the -ablest thinkers of our time that all psychic manifestations of the -human intellect, normal or abnormal, whether designated by the name -of mesmerism, hypnotism, somnambulism, trance, spiritism, demonology, -miracle, mental therapeutics, genius, or insanity, are in some way -related; and consequently, that they are to be referred to some general -principle or law, which, once understood, will simplify and correlate -the whole subject-matter, and possibly remove it from the domain of -the supernatural. The London Society for Psychical Research, whose -ramifications extend all over the civilized world, was organized for -the purpose of making a systematic search for that law. The Society -numbers among its membership many of the ablest scientists now living. -Its methods of investigation are purely scientific, and painstaking -to the last degree, and its field embraces all psychic phenomena. It -has already accumulated and verified a vast array of facts of the most -transcendent interest and importance. In the mean time a large number -of the ablest scientists of Europe and America have been pursuing -independent investigations in the phenomena of hypnotism. They too -have accumulated facts and discovered principles of vast importance, -especially in the field of mental therapeutics,--principles which also -throw a flood of light upon the general subject of Psychology. - -This vast array of facts, thus accumulated and verified, and awaiting -scientific classification and analysis, would seem to justify at least -a tentative effort to apply to them the processes of induction, to the -end that the fundamental law of psychic phenomena may be discovered. - -In the following pages I have attempted such a classification of -verified phenomena, accounts of which I find in the literature current -on the subject; and I have tentatively formulated a working hypothesis -for the systematic study of all classes of psychic phenomena. It -will be observed that I have availed myself largely of the labors of -others, instead of confining myself to experimental researches of my -own. I have done this for two reasons: _first_, that I might avoid the -accusation of having conducted a series of experiments for the purpose -of sustaining a pet theory of my own; and _second_, because I hold that -substantial progress cannot be made in science until one is ready to -accord due credit to human integrity, and to give due weight to human -testimony. - -In conclusion, I desire to say that I claim no credit for this work, -save that which is due to an honest desire to promote the truth for its -own sake. Sincerely believing in the correctness of my hypothesis, I -have not hesitated to follow it to its legitimate conclusion in every -field which I have entered. If at the close of the book I have seemed -to trespass upon the forbidden field of theological discussion, it was -not for the purpose of sustaining any preconceived opinions of my own; -far from it. It was because I was irresistibly led to my conclusions by -the terms of my hypothesis and the inflexible logic of its application. -I cannot but be aware that my conclusions sometimes oppose the -preconceived opinions of others. But no one who accepts my hypothesis -as the true one will be compelled more frequently than I have been to -renounce his former convictions. - - T.J.H. - - WASHINGTON, D.C. - October 21, 1892. - - - - -CONTENTS. - - - CHAPTER I. - - INTRODUCTORY. - - PAGE - - Necessity of a Working Hypothesis.--The Newtonian Hypothesis.--The - Atomic Theory.--A Psychological Hypothesis - necessary.--Theories of Hypnotism and Mesmerism.--Spiritism.--Mental - Therapeutics.--Liébault's Law of Suggestion.--Duality - of Mind.--A Working Hypothesis for - Psychology formulated.--Its Three Terms 19 - - - CHAPTER II. - - DUALITY AND SUGGESTION. - - The Doctrine of the Trinity of Man.--The Greek Philosophy.--The Early - Christian Fathers.--Hermetic Philosophy.--Swedenborg.--Duality in - Modern Philosophy.--"Objective" and "Subjective" Minds.--Their - Distinctive Differences and Modes of Operation.--The Subjective - Mind a Distinct Entity.--Illustrations from Hypnotism.--Suggestion. - --Auto-Suggestion.--Universality of the Law of Suggestion 27 - - - CHAPTER III. - - REASONING POWERS OF THE TWO MINDS DIFFERENTIATED. - - The Subjective Mind incapable of Inductive Reasoning.--Its - Processes always Deductive, or Syllogistic.--Its Premises - the Result of Suggestion.--Illustrations by Hypnotism.--Hypnotic - Interview with Socrates.--Reasons from an Assumed - Major Premise.--Interview with a Philosophic Pig.--The - Pig affirms the Doctrine of Reincarnation.--Dogmatism - of Subjective Intelligence.--Incapable of Controversial - Argument.--Persistency in following a Suggested Line of - Thought 33 - - - CHAPTER IV. - - PERFECT MEMORY OF THE SUBJECTIVE MIND. - - Confirmed by Hypnotic Phenomena.--Opinions of Psychologists.--Sir - William Hamilton's Views.--Observations of Dr. Rush.--Talent for - Poetry and Music developed by Abnormal Conditions.--Talent for Drawing - evolved by Madness.--Resuscitation of Knowledge in the - Insane.--Extraordinary Feats of Memory during Illness.--A Forgotten - Language recovered.--Whole Pages of Greek and Hebrew remembered by - an Illiterate Servant Girl.--Speaking in Unknown Tongues - explained.--The Result of the Operations of Natural Law 40 - - - CHAPTER V. - - SUBJECTIVE MEMORY (_continued_). - - Practical Illustrations.--Reasons for Limitations of Subjective - Power.--Its Practical Significance.--Its Application to the Solution of - Problems of Insanity.--The Mental Phenomena of "Genius."--Napoleon - Bonaparte.--Shakspeare.--Poets.--Artists.--Macaulay's Estimate of Poets - and Poetry.--Dangers of Subjective Control.--Lord Byron.--Socrates' - Estimate of Poets.--His Recognition of the Subjective Element in Poetic - Composition.--Occasional Inconveniences.--Unconscious - Plagiarism.--Observations of Holmes.--Improvisation.--Solution - of the Shakspeare-Bacon Problem.--The Subjective in Art.--Madness in - Art.--Great Orators.--Webster.--Clay.--Patrick - Henry.--Incidents.--Practical Conclusions 48 - - - CHAPTER VI. - - PERCEPTION OF THE FIXED LAWS OF NATURE. - - Three Sub-Classes of Mental Phenomena.--Mathematical - Prodigies.--Musical Prodigies.--Measurement of Time.--Distinction - between Results of Objective Education and - Intuitive Perception.--Zerah Colburn, the Mathematical - Prodigy.--The Lightning Calculator.--Blind Tom, the - Musical Prodigy.--The Origin and Uses of Music.--East - Indian Fakirs.--Measurement of Time.--The Power possessed - by Animals.--Illustrative Incidents.--Hypnotic - Subjects.--Jouffroy's Testimony.--Bernheim's Views.--Practical - Observations.--The Normal Functions of Objective - Intelligence.--The Limitations of Subjective Intelligence - pertains to its Earthly State only.--Its Kinship to - God demonstrated by its Limitations.--Omniscience cannot - reason inductively.--Induction is Inquiry.--Perception the - Attribute of Omniscience.--Conclusions regarding the - Power of the Soul 62 - - - CHAPTER VII. - - EFFECTS OF ADVERSE SUGGESTION. - - The Subjective Mind incapable of Controversial Argument.--A - Sceptical Audience demoralizes it.--The Presence of an - Avowed Sceptic prevents Successful Exhibition of Subjective - Phenomena.--Labouchere and Bishop.--The Royal - Academy of Medicine.--Its Offer to Clairvoyants.--Failure - to earn Reward.--Harmonious Conditions required by - Spiritists.--The Seybert Commission.--Trance-speaking - Mediums.--How demoralized.--Adverse Suggestion the - Cause of Failure in all Cases.--Possible Lack of Telepathic - Conditions in Bishop's Case.--General Conclusions.--Failure - Consistent with Honesty of Mediums 75 - - - CHAPTER VIII. - - HYPNOTISM AND MESMERISM. - - Warfare of the Schools.--History of the Science.--Mesmer's - Career.--The Academicians.--The Successors of Mesmer.--The - Royal Academy of Medicine.--Its Idiotic Prejudices.--Dr. - Braid's Discovery.--Re-baptism of the Science.--Effects - of Braid's Discoveries.--Liébault's Theory of Suggestion.--The - Nancy School and the Paris School compared.--The - Fluidic Theory.--The Law of Suggestion the Greatest - Discovery in Psychic Science.--The Significance of - Braid's Discoveries not appreciated.--Hypnotism of Animals.--The - Charcot School.--The Sources of its Errors.--Reform - in Terminology suggested.--The Mesmeric Theory.--Braid's - Processes not productive of Higher Phenomena.--Mesmerization - of Animals.--Recapitulation of Points 81 - - - CHAPTER IX. - - HYPNOTISM AND MESMERISM (_continued_). - - Mesmeric Methods.--The Fluidic Theory.--Influence of the - Mind of the Operator.--The Early Mesmerists.--Their - Methods and their Effects.--Decadence of the Higher Phenomena - under Braid's Methods.--The Causes explained.--Telepathic - Powers developed by Mesmerism.--Mesmerism - as a Therapeutic Agent.--Method of Operation recommended.--How - to acquire the Power.--The Necessary - Conditions of Success.--Will-Power explained.--The - Fluidic Theory requires Revision.--Distinction between - Mesmerism and Hypnotism sharply drawn.--Mesmerization - of Animals distinguished from the Hypnotization of Animals.--Methods - employed in each.--Tamers of Horses and Wild - Beasts.--Dog-Trainers.--Primitive Man.--His Powers.--His - Immunity from Harm.--Daniel.--The Adepts.--General - Conclusions 105 - - - CHAPTER X. - - HYPNOTISM AND CRIME. - - Platform Experiments misleading,--Their Utter Inutility as a - Test.--So-called "Tests" described and explained.--Sexual - Outrages impossible.--Auto-Suggestion protects the - Virtuous.--A Willing Subject necessary.--Demonstrative - Experiments.--Modern Authorities cited against Themselves.--Professor - Gregory's Views.--The Elevated Moral - Tone of Subjects when mesmerized.--Successful Suggestion - of Suicide impossible.--The Three Normal Functions of - the Subjective Mind.--Self-Preservation.--Propagation.--Preservation - of Offspring.--Instinctive Auto-Suggestion.--Indifference - on Near Approach of Death.--A Universal Law.--Illustrative - Incidents.--Suggestive Criminal Abortion - impossible.--Premonitions explained.--The Dæmon of - Socrates.--Clairaudience.--The Instinct of Death.--Hypnotism - in Jurisprudence.--Testimony valueless.--Vital - Secrets impossible to obtain.--Doctors must not monopolize - the Forces of Nature.--The Folly of Adverse Legislation 122 - - - CHAPTER XI. - - PSYCHO-THERAPEUTICS. - - Historical Notes.--Mind Cure in Ancient Times.--Bible - Accounts.--Miracles of the Church.--Healing by the King's - Touch.--Views of Paracelsus and Pomponazzi.--Bernheim's - Experiments.--The Modern Schools.--Their Theories.--The - True Hypothesis applicable to All Systems.--Illustrations - of the Theory.--Producing a Blister by Suggestion.--Bloody - Stigmata.--Letters of Blood.--Objective Control of Subjective - Mind.--Subjective Control of Bodily Functions.--The - Necessary Mental Conditions.--The Precepts and - Example of Christ.--Subjective Faith alone required.--Discussion - of Various Systems.--Christian Science, etc.--General - Conclusions 144 - - - CHAPTER XII. - - PSYCHO-THERAPEUTICS (_continued_). - - Methods classified in Two Divisions.--Mental and Oral - Suggestions.--Absent Treatment.--Christian Scientists handicapped - by Absurd Theories.--They claim too much.--The Use of Drugs.--Dangers - arising from too Radical Change.--Importance of Favorable Mental - Environment.--Mental Healing requires Mental Conditions.--Treatment - by Hypnotism.--Bernheim's Methods.--Illustrative Cases.--The - Practical Value of the System.--The Illogical Limitations - of the Theory.--Potency of Telepathic Suggestion.--Researches - of the Society for Psychical Research.--Mr. Gurney's Experiments.--They - demonstrate the Theory of Effluent Emanations.--Diagnosis by - Intuition.--Potency of Mesmerism.--Permanency of Cures.--Conditions - necessary.--The Example of Jesus.--Self-Healing by Auto-suggestion 161 - - - CHAPTER XIII. - - A NEW SYSTEM OF MENTAL THERAPEUTICS. - - Telepathy the Normal Means of Communication between Subjective - Minds.--Perfect Passivity required for Therapeutic - Suggestions.--Natural Sleep the Most Perfect State of - Passivity.--Hypnotic Sleep and Natural Sleep identical.--Phenomena - of Dreams.--Subjective Mind controllable by - Suggestion during Natural Sleep.--Illustrative Incidents.--Passivity - a Necessity on the Part of the Operator.--The Subjective Mind can - be caused to convey Telepathic Messages during Sleep.--Illustrative - Experiments 176 - - - CHAPTER XIV. - - A NEW SYSTEM OF MENTAL THERAPEUTICS (_continued_). - - Recapitulation of Propositions.--Natural Sleep the Best Condition - attainable both for Healer and Patient.--Demonstrative - Experiments.--Healing at a Distance of One Thousand - Miles.--Distance no Obstacle.--Space does not exist for - the Subjective Mind.--Objective Habits of Thought the - only Adverse Factor.--Diseases treated.--Strabismus - cured.--Mode of Operation.--Not a Good Money-making - Scheme.--It promotes the Health of the Healer.--A - Method of Universal Utility.--Self-Healing its most Important - Function.--The Power absolute.--Within the Reach - of All.--Method of Self-Healing.--The Patient's Credulity - not overtaxed.--The Example of Christ.--Material Remedies - not to be ignored.--Advice to Christian Scientists.--The - Control of Dreams.--Practical Conclusions 191 - - - CHAPTER XV. - - THE PHENOMENA OF SPIRITISM. - - If a Man die, shall he live again?--The Problem not solved by - Spiritistic Phenomena.--The Phenomena admitted.--Their Supernatural - Origin denied.--Explained by the Hypothesis.--Subsidiary - Hypothesis.--An Intelligent Dynamic Force.--Its - Characteristics.--Limited by Medium's Intelligence.--It is - controlled by Suggestion.--Phenomena fail in Presence of - Scepticism.--Reasons.--Mediumistic Frauds.--The Primary Lesson - in Spiritistic Investigation.--Mediums not necessarily - dishonest.--Their Honest Belief in the Phenomena.--Suggestion - explains all.--Illustrations from Hypnotism.--Convincing Character - of Alleged Communications.--Telepathic Explanations.--General - Conclusions 205 - - - CHAPTER XVI. - - THE PHENOMENA OF SPIRITISM (_continued_). - - Various Classes of Phenomena.--Clairvoyance.--Its Field not yet - clearly defined.--Telepathy invades its Ancient Domain.--Simple - Experiments in Telepathy.--Their Significance.--Telepathic Power - in Mediums.--Telepathic Visions.--A Typical Séance.--Wonderful - Exhibition of Telepathic Power.--An Affecting Interview of the - Sitter with Himself.--Deductions.--Visions of Inanimate Things as - well as of Deceased Persons.--Spirit of the Jack of - Clubs.--Subjective Memory.--Spirit Identity.--Allan Kardec's - Observations.--His Illogical Conclusions.--His Supreme - Test.--Telepathic Explanation.--Four Ways of explaining his Test - Case 219 - - - CHAPTER XVII. - - THE PHENOMENA OF SPIRITISM (_continued_). - - Psychometry.--"The Souls of Things."--Professor Denton's - Experiments.--Wonderful Visions of the Ancient Environment of - Geological Specimens.--A Piece of Mortar from Cicero's - House.--Supposed Scientific Tests.--Explanation on Telepathic - Principles.--Experiments in Hypnotism compared.--Clairvoyance - and Telepathy.--Their Boundary Lines in - Transit.--Clairaudience.--Definitions of the Term.--Socrates - and his Dæmon.--Modern Instances.--Mental - Impressions.--Premonitions.--Their Unreliability.--Remarkable - Examples of Clairaudience.--A Lawyer's Experience.--Subject - to the Law of Suggestion.--Insanity sometimes results from - Ignorance of the Cause.--Practical Suggestions 238 - - - CHAPTER XVIII. - - THE PHENOMENA OF SPIRITISM (_continued_). - - The Planchette.--Modifications.--Easily operated.--Automatic - Writing.--Governed by the Universal Law.--The Planchette without - Spirits.--The Planchette and Telepathy.--Trance.--Ancient and - Modern Superstitions relating to Trance.--Religious Systems - founded on Trance.--Visions.--Swedenborg.--Oriental - Philosophy.--Its Slow Growth and Stupendous Proportions.--Spiritistic - Philosophy.--Its Evolution.--All founded on Trance Visions, in - Ignorance of the Law of Suggestion.--Cahagnet's Mesmeric - Seers.--Their Revelations.--Objective and Subjective - Visions.--Orthodoxy and Heterodoxy.--Visions of the Holy - Virgin.--The Physical and Mental Attitude of Prayer.--The Prayer of - Faith.--Obsession.--Possession.--Casting out Devils.--Devils out - of Fashion.--The Influence of Suggestion.--The Element of - Telepathy.--Dual Personality.--Loss of Identity.--Characteristics.--The - Case of Ansel Bourne.--Possible Explanation.--A Proof of the Dual - Hypothesis.--Multiple Personality 251 - - - CHAPTER XIX. - - THE PHYSICAL PHENOMENA OF SPIRITISM. - - The Intelligence manifested.--It is a Human Intelligence.--Inherent - Probabilities.--Conditions requisite.--The Best - Conditions.--A Living Organism necessary.--The Laws of Telepathy - and Suggestion prevail.--Slate-Writing.--A Wonderful Slate-Writing - Séance.--Telepathic and Psycho-Physical Power displayed in - Perfection.--Demonstration of its Mundane Origin.--An Unexpected - Phenomenon.--Summary of Results.--Syllogism.--General - Conclusions.--Spiritistic Phenomena do not constitute Valid - Evidence of a Life beyond the Grave.--An Argument for Immortality 271 - - - CHAPTER XX. - - PHANTASMS OF THE DEAD. - - Ghosts.--Scientific Investigations.--Tentative Classification of - Phenomena.--Power to create Phantasms demonstrated.--Investigations - of the London Society for Psychical Research.--Spirit - Photography.--Projection of the "Astral Body."--Witches.--Conditions - necessary.--The same in all Cases.--Spirit - "Materialization."--Magicians.--Ghosts the Creations of the - Subjective Entity.--Eliphas Levi's Views.--Raising the - Devil.--Crystal Visions.--Propositions established.--Embodied - Thoughts.--Phantasms not Spirits.--Uniform Characteristics.--A New - Classification.--Conditions of Objectivity and Persistency.--Haunted - Houses.---No General Intelligence manifested.--D'Assier's - Statements.--A Remarkable Case.--Ghosts Intensified Telepathic - Visions.--Difference in Degree, not in Kind.--Ghosts not controllable - by Suggestion.--Other Salient Peculiarities.--Ghosts - neither prove nor disprove Immortality.--Mental Atmosphere - of Houses.--Remarkable Cases.--Classification of Telepathic - Phenomena.--Conclusions 286 - - - CHAPTER XXI. - - SUSPENDED ANIMATION AND PREMATURE BURIAL. - - Facts of Startling Import.--The Case of Washington Irving - Bishop.--Other Instances of Suspended - Animation.--Vampirism.--Catalepsy.--East Indian Fakirs buried - alive for Months.--Fundamental Errors.--Catalepsy not a - Disease.--A Recuperative Agent.--The Law of Suggestion governs - the Phenomena.--Subjective Insensibility impossible.--Suggestion - of Death deepens the Lethargy.--The Appalling Dangers of - Catalepsy.--The Proper Treatment 309 - - - CHAPTER XXII. - - PRACTICAL CONCLUSIONS AND SUGGESTIONS. - - The Normal Relations of the Objective and Subjective - Faculties.--Their Distinctive Powers and Functions.--The - Infinite Wisdom displayed in their Distribution.--It - constitutes Man a Free Moral Agent.--Limitation of Subjective - Powers and Responsibilities in this Life.--The Kinship of - the Soul to God.--The Limitation of the Powers of the - Objective Mind.--The Transcendent Powers of the Soul.--Errors - of the Old - Philosophers.--The Normal Functions of the Soul in Earthly - Life.--Dangers of Abnormal Exercise of Subjective Power.--Nervous - Disorders, Insanity, Imbecility, and Moral Degradation.--The - Importance of a Knowledge of the Law of Suggestion.--Dangers - of Mediumship.--Trance-Speakers.--Immoral Tendency of Ignorant - Mediumship.--Tendency towards Free Love.--The Causes.--The - Orientalists.--Their Greater Powers, and their Greater - Facilities for Self-Delusion.--Practical Conclusions.--Warnings 321 - - - CHAPTER XXIII. - - THE PHYSICAL MANIFESTATIONS AND PHILOSOPHY OF CHRIST. - - The Great Stumbling-Block, Unbelief in the Physical History - of Christ.--Modern Science confirms the New Testament.--Internal - Evidence of the Truth of the History of Jesus.--The - Scientific Accuracy of His Statements.--The Exoteric - and the Esoteric Doctrines.--Parables.--Esoteric Doctrines - reserved for Modern Science to discover.--The Spirit of - Truth.--Jesus the first to proclaim the Scientific Truth.--The - Doctrine of Faith.--Healing the Sick.--Natural Law.--Faith - essential then as now.--Illustrative Incidents.--Jairus' - Daughter.--Seven Scientific Steps.--Secrecy enjoined.--Scientific - Reasons.--Rediscovery of the Science of Mental Therapeutics in - Modern Times.--Nothing discovered that Jesus did not know.--Absent - Treatment.--The Power to heal transmitted to all Future - Generations.--The Conditions.--Conclusions 338 - - - CHAPTER XXIV. - - THE PHYSICAL MANIFESTATIONS OF CHRIST (_continued_). - - The Word _Faith_ in its Application to Psychic Phenomena.--Its - Definition.--An Epitome of the Law of Suggestion.--Subjective - Faith only required.--Illustrative Incident.--The "Spoken - Word."--Jesus knew the Law, and always acted within its - Limitations.--Intuitive Perception of the Laws of - the Soul.--His Manhood and its Limitations.--Our Warranty - of Title as Sons of God.--Christ constantly controlled - by Reason.--His Subjective Powers subservient.--The - Three Temptations illustrative.--The Great Lesson to - Mankind.--The Normal Exercise of Subjective Power.--Simon - the Sorcerer.--Miracle not a Necessary Explanation of the - Power of Christ.--Conclusions 359 - - - CHAPTER XXV. - - THE SPIRITUAL PHILOSOPHY OF CHRIST. - - The Necessity of Signs and Wonders.--Christ's Work was for - All-Time.--His Consummate Wisdom.--Signs and Wonders - as Evidence.--His Perception of Spiritual Laws.--The Perceptive - Powers of the Soul.--Propositions.--Presumptive - Evidence of His Knowledge of Spiritual Laws.--Condition - precedent to Immortality.--Faith the Essential Condition.--The - Declarations of Christ.--He meant just what He said.--The - Doctrines of the Church.--Literal Extinction of the - Soul through Unbelief.--Belief essential to Salvation.--Belief - will not avert the Consequences of Sin.--Inherent - Probabilities.--The Conscious Existence of the Soul.--The - Law of Suggestion applied.--Scepticism constitutes a Fatal - Suggestion.--Phenomena of Hypnotism illustrative.--Souls - of Animals have no Conscious Existence; hence - not Immortal.--Christ as a Saviour of Souls.--His Doctrine - new to the World, but scientifically correct 374 - - - CHAPTER XXVI. - - THE MISSION OF CHRIST. FUTURE REWARDS AND - PUNISHMENTS. - - The Success of Christ's Mission.--Chaotic State of Spiritual - Philosophy in His Time.--The Various Doctrines in Vogue.--Jesus - the first to simplify the Doctrine of Immortality.--He - gave it a Definite Status in Philosophy.--The Doctrine - of Future Rewards and Punishments.--God will "Render - to every Man according to his Deeds."--Spiritual Penalties - for Violations of Spiritual Law.--The Sin against the Holy - Ghost.--The Sin of Unbelief.--The Status of a Lost Soul.--Possible - Reincarnation.--The Means of Punishment for - Sin.--Affections.--Conscience.--Memory.--General - Conclusions.--Scientific Basis of Christianity 389 - - - CHAPTER XXVII. - - DEDUCTIONS FROM VARIOUS ATTRIBUTES OF THE SOUL. - - The Question of Identity.--Consciousness and Memory.--Identity - considered in Reference to Rewards and - Punishments.--Conscience.--Conflicting Theories of - Psychologists.--Education and Intuition.--Different Standards - of Morality.--The Soul's Perception of the Eternal Principles - of Right and Wrong.--The Instinct of Worship.--Its Abnormal - Manifestations.--The Law of Suggestion.--Universality of - the Sentiment of Worship.--Its Normal Manifestations.--Demonstrative - of the Existence of a God of Love.--Old Arguments invalid.--Socrates - and Paley.--Argument predicated on the Affectional - Emotions.--Syllogistic Deductions.--The Divine Pedigree of Man 400 - - - - -[Illustration] - - - - -THE - -LAW OF PSYCHIC PHENOMENA. - - - - -CHAPTER I. - -INTRODUCTORY. - - Necessity of a Working Hypothesis.--The Newtonian Hypothesis.--The - Atomic Theory.--A Psychological Hypothesis necessary.--Theories - of Hypnotism and Mesmerism.--Spiritism.--Mental - Therapeutics.--Liébault's Law of Suggestion.--Duality of Mind.--A - Working Hypothesis for Psychology formulated.--Its Three Terms. - - -Substantial progress in any science is impossible in the absence -of a working hypothesis which is universal in its application to -the phenomena pertaining to the subject-matter. Indeed, until such -an hypothesis is discovered and formulated, no subject of human -investigation can properly be said to be within the domain of the exact -sciences. Thus, astronomy, previous to the promulgation of Kepler's -Laws and the formulation of the Newtonian hypothesis of gravitation, -was in a state of chaos, and its votaries were hopelessly divided by -conflicting theories. But the moment Newton promulgated his theorem a -revolution began which eventually involved the whole scientific world. -Astronomy was rescued from the domain of empiricism, and became an -exact science. What the Newtonian hypothesis did for astronomy, the -atomic theory has done for chemistry. It enables one skilled in that -science to practise it with a certainty of results in exact proportion -to his knowledge of its principles and his skill in applying them to -the work in hand. He knows that if he can combine hydrogen and oxygen, -in the proportion of two atoms of the former to one of the latter, -water will be the result. He knows that one atom, or part, of oxygen -and one of carbon combined under heat will produce carbonic oxide,--a -poisonous gas; that the addition of another atom, or part, of oxygen -will produce carbonic anhydride (dioxide),--a harmless gas; and so on -throughout the vast realm of chemical combinations. - -The fact that the literal correctness of a given hypothesis is not -demonstrable except by results, in no wise militates against its -value in the domain to which it belongs. Indeed, it would cease to -be a hypothesis the moment it were demonstrated. Newton's theorem -is undemonstrable except from its results. Its correspondence, -however, with every known fact, the facility with which astronomical -calculations can be made, and the precision with which every result can -be predicted, constitute a sufficient demonstration of its substantial -correctness to inspire the absolute confidence of the scientific -world. No one would hesitate to act in the most important concerns of -life--nay, to stake his very existence--upon calculations based upon -Newton's hypothesis. Yet there are not found wanting men who deny or -doubt its abstract correctness. Volumes have been written to disprove -it. But as no one has yet discovered a fact or witnessed a phenomenon -outside of its domain, the world refuses to surrender its convictions. -When such a fact is discovered, then, and not till then, will there -arise a necessity for revising the "Principia." It is a trite and true -saying that one antagonistic fact will destroy the value of the finest -theory ever evolved. - -It is equally impossible to demonstrate the abstract correctness of -the atomic theory. An appeal to the evidence found in uniform results -is all that is possible to one who would give a reason for the faith -that is in him. No one ever saw, felt, tasted, or smelled an atom. -It is beyond the reach of the senses; nor is it at all probable that -science or skill will ever be able to furnish instrumental aids capable -of enabling man to take cognizance of the ultimate unit of matter. It -exists for man only in hypothesis. Nevertheless, the fact remains, -that in all the wide range of human investigation there is not a more -magnificent generalization, nor one more useful to mankind in its -practical results, than the atomic theory. Yet there are those who -doubt its abstract correctness, and labor to disprove the existence -of the atom. If the ultimate object of chemical science were to -demonstrate the existence of the atom, or to seize it and harness it -to the uses of mankind, it might be worth while to set the chemical -fraternity right by demonstrating its non-existence. If the practice of -chemistry on the basis of the theory were defective in its practical -results, or failed in universal application, it would then be the duty -of scientists to discard it entirely, and to seek a better working -hypothesis. - -The most that can be said of any scientific hypothesis is, that whether -true in the abstract or not, everything happens just as though it -were true. When this test of universality is applied, when no known -fact remains that is unexplained by it, the world is justified in -assuming it to be true, and in deducing from it even the most momentous -conclusions. If, on the contrary, there is one fact pertaining to the -subject-matter under investigation which remains outside the domain -of the hypothesis, or which is unexplained by it, it is indubitable -evidence that the hypothesis is unsafe, untrue, and consequently -worthless for all practical purposes of sound reasoning. Thus, Sir -Isaac Newton, after having formulated his theorem, threw it aside as -worthless, for a time, upon making the discovery that the moon, in its -relations with the earth, apparently did not come within the terms of -his hypothesis. His calculations were based upon the then accepted -estimate of the length of a degree of latitude. This estimate having -been corrected by the careful measurements of Picard, Newton revised -his figures, and found that the supposed discrepancy did not exist. -The last doubt in his mind having been thus set at rest, he gave to -the world a theorem which rendered possible substantial progress in -astronomical science. - -In the field of psychological investigation a satisfactory working -hypothesis has never been formulated. That is to say, no theory has -been advanced which embraces all psychological phenomena. Many theories -have been advanced, it is true, to account for the various classes of -phenomena which have been observed. Some of them are very plausible and -satisfactory--to their authors--when applied to a particular class of -facts, but utterly fail when confronted with another class. - -Thus, the students of the science of hypnotism are, and since the -days of Mesmer have been, hopelessly divided into schools which wage -war upon each other's theories, and dispute the correctness of each -other's observations of facts. Mesmer's theory of fluidic emanations, -which he termed "animal magnetism," seemed to account for the facts -which he observed, and is still held to be substantially true by many -votaries of this science. John Bovee Dods' electrical theory--positive -lungs and negative blood--was sufficiently plausible in its day to -attract many followers, as it afforded a satisfactory explanation of -many phenomena which came under his observation. Braid's physiological -explanation of certain classes of the phenomena afforded, in his time, -much comfort to those who believe that there is nothing in man which -cannot be weighed in a balance or carved with a scalpel. In our own -day we find the school of the Salpêtrière, which holds that hypnotism -is a disease of the nervous system, that its phenomena are explicable -on physiological principles, that the suggestions of the operator -play but a secondary _rôle_ in their production, and that they can be -produced, or successfully studied, only in diseased persons. On the -other hand, the Nancy school of hypnotists holds that the science can -be studied with profit only in perfectly healthy persons, and from a -purely psychological standpoint, and that suggestion is the all-potent -factor in the production of all hypnotic phenomena. All three of -the last-mentioned schools agree in ignoring the possibility of -producing the higher phenomena of hypnotism, known as clairvoyance and -thought-transference, or mind-reading; whilst the earlier hypnotists -demonstrated both beyond the possibility of a reasonable doubt. Indeed, -a committee of the ablest scientists of the Royal Academy of Medicine -of France, after an investigation extending over a period of six years, -reported that it had demonstrated the existence of such powers in the -human mind. - -Another large class of psychological phenomena, which has been -productive of more conflicting theories than any other, and which from -time immemorial has puzzled and appalled mankind, is by a large class -of persons referred to the direct agency of the spirits of the dead. -It would require a volume to catalogue the various theories which have -been advanced to account for this class of phenomena, and when done -it would serve no useful purpose. It is safe to say, however, that -no two individuals, whether believers or unbelievers in the generic -doctrine of spiritism, exactly agree as to the ultimate cause of the -phenomena. The obvious reason is that no two persons have had exactly -the same experience, or have observed exactly the same phenomena. In -the absence of a working hypothesis applicable to all the infinite -variety of facts observed, it follows that each investigator must draw -his own conclusions from the limited field of his own experience. And -when we take into consideration the important _rôle_ which passion -and prejudice ever play in the minds of men when the solution of -an undemonstrable problem is attempted, it is easy to see that a -bewildering hodge-podge of heterogeneous opinions is inevitable. - -Another class of phenomena, about which an infinite variety of -opinions prevails, may be mentioned under the general head of mental -therapeutics. Under this generic title may be grouped the invocations -of the gods by the Egyptian priests; the magic formulas of the -disciples of Esculapius; the sympathetic powder of Paracelsus; the -king's touch for the cure of goitre; the wonderful cures at the tomb of -Deacon Paris and at Lourdes; the miraculous power supposed to reside in -the relics of the saints; the equally miraculous cures of such men as -Greatrakes, of Gassner, and of the Abbot Prince of Hohenlohe; and the -no less wonderful healing power displayed by the modern systems known -as mind cure, faith cure, Christian science, animal magnetism, and -suggestive therapeutics. - -One fact, pregnant with importance, pertains to all these systems; -and that is that marvellous cures are constantly effected through -their agencies. To the casual observer it would seem to be almost -self-evident that, underlying all, there must be some one principle -which, once understood, would show them to be identical as to cause and -mode of operation. Yet we find as many conflicting theories as there -are systems, and as many private opinions as there are individuals who -accept the facts. Some of the hypotheses gravely put forth in books are -so bizarre as to excite only the pity or the ridicule of the judicious. -One notable example is found in that system, the basic theory of which -is that matter has no existence, that nothing is real but mind, and -that, consequently, disease and pain, suffering and death, are mere -hallucinations of morbid intellects. Other theories there are, which, -if not equally absurd, are probably equally remote from the truth; and -each treats the persons as well as the opinions of the others with -that virulent contumely which is the ever-present resort of him who -would force upon his neighbor the acceptance of his own undemonstrable -article of faith. Nevertheless, as before remarked, the fact remains -that each of these systems effects some most wonderful results in the -way of curing certain diseases. - -What is true of the phenomena embraced under the general head of -mental therapeutics is also true of the whole range of psychological -phenomena; namely, the want of a working hypothesis which shall apply -to all the facts that have been observed and authenticated. - -No successful attempt has heretofore been made to supply this want; -nor has success been possible until within a very recent period, -for the simple reason that previous to the discovery of certain -facts in psychological science, the scientific world was without the -necessary data from which a correct hypothesis could be formulated. -The researches of Professor Liébault in the domain of hypnotism, -seconded by those of his pupil, Professor Bernheim, have resulted -in discoveries which throw a flood of light upon the whole field of -psychological investigation. Their field of observation being confined -to hypnotism, and chiefly to its employment as a therapeutic agent, it -is not probable that either of those eminent scientists realized the -transcendent importance of their principal discovery, or perceived that -it is applicable to psychological phenomena outside the domain of their -special studies. The discovery is this: _that hypnotic subjects are -constantly amenable to the power of suggestion; that suggestion is the -all-potent factor in the production of all hypnotic phenomena_. This -proposition has been demonstrated to be true beyond the possibility -of a reasonable doubt. In subsequent chapters of this book it will -be shown that this fact supplies the missing link in the chain of -propositions necessary for a complete working hypothesis for the -subject under consideration. - -The general propositions applicable to all phases of psychological -phenomena are here only briefly stated, leaving the minor, or -subsidiary, propositions necessary for the elucidation of particular -classes and sub-classes of phenomena to be stated under their -appropriate heads. - -The first proposition relates to the dual character of man's mental -organization. That is to say, man has, or appears to have, two minds, -each endowed with separate and distinct attributes and powers; each -capable, under certain conditions, of independent action. It should -be clearly understood at the outset that for the purpose of arriving -at a correct conclusion it is a matter of indifference whether we -consider that man is endowed with two distinct minds, or that his one -mind possesses certain attributes and powers under some conditions, -and certain other attributes and powers under other conditions. It -is sufficient to know that everything happens just as though he were -endowed with a dual mental organization. - -Under the rules of correct reasoning, therefore, I have a right to -assume that MAN HAS TWO MINDS; and the assumption is so stated, in -its broadest terms, as the first proposition of my hypothesis. For -convenience I shall designate the one as the _objective_ mind, and -the other as the _subjective_ mind. These terms will be more fully -explained at the proper time. - -The second proposition is, that THE SUBJECTIVE MIND IS CONSTANTLY -AMENABLE TO CONTROL BY SUGGESTION. - -The third, or subsidiary, proposition is, that THE SUBJECTIVE MIND IS -INCAPABLE OF INDUCTIVE REASONING. - - - - -[Illustration] - - - - -CHAPTER II. - -DUALITY AND SUGGESTION. - - The Doctrine of the Trinity of Man.--The Greek - Philosophy.--The Early Christian Fathers.--Hermetic - Philosophy.--Swedenborg.--Duality in Modern - Philosophy.--"Objective" and "Subjective" Minds.--Their - Distinctive Differences and Modes of Operation.--The - Subjective Mind a Distinct Entity.--Illustrations from - Hypnotism.--Suggestion.--Auto-Suggestion.--Universality of the Law - of Suggestion. - - -The broad idea that man is endowed with a dual mental organization is -far from being new. The essential truth of the proposition has been -recognized by philosophers of all ages and nations of the civilized -world. That man is a trinity, made up of "body, soul, and spirit," -was a cardinal tenet in the faith of many ancient Greek philosophers, -who thus clearly recognized the dual character of man's mental or -spiritual organization. Plato's idea of terrestrial man was that he is -a "trinity of soul, soul-body, and earth-body." The mystic jargon of -the Hermetic philosophers discloses the same general idea. The "salt, -sulphur, and mercury" of the ancient alchemists doubtless refers to man -as being composed of a trinity of elements. The early Christian Fathers -confidently proclaimed the same doctrine, as is shown in the writings -of Clement, Origen, Tatian, and other early exponents of Christian -doctrine. - -Indeed, it may be safely assumed that the conception of this -fundamental truth was more or less clearly defined in the minds of -all ancient philosophers, both Christian and pagan. It is the basis -of their conception of God as a Trinity in his personality, modes -of existence, and manifestations,--a conception of which Schelling -says: "The philosophy of mythology proves that a trinity of divine -potentialities is the root from which have grown the religious ideas of -all nations of any importance that are known to us." - -In later times, Swedenborg, believing himself to be divinely inspired, -declared that "There appertain to every man an internal man, a rational -man, and an external man, which is properly called the natural man." -Again, he tells us that there are three natures, or degrees of life, in -man,--"the natural, the spiritual, and the celestial." - -Of modern writers who accept the dual theory, Professor Wigan, Dr. -Brown-Séquard, and Professor Proctor are notable examples. Numerous -facts are cited by these writers, demonstrating the broad fact of -duality of mind, although their theory of causation, based on cerebral -anatomy, will not bear a moment's examination in the light of the facts -of hypnotic science. - -In more recent years[1] the doctrine of duality of mind is beginning -to be more clearly defined, and it may now be said to constitute a -cardinal principle in the philosophy of many of the ablest exponents of -the new psychology. - -Thousands of examples might be cited to show that in all the ages the -truth has been dimly recognized by men of all civilized races and in -all conditions of life. Indeed, it may be safely predicated of every -man of intelligence and refinement that he has often felt within -himself an intelligence not the result of education, a perception of -truth independent of the testimony of his bodily senses. - -It is natural to suppose that a proposition, the substantial -correctness of which has been so widely recognized, must not only -possess a solid basis of truth, but must, if clearly understood, -possess a veritable significance of the utmost importance to mankind. - -Hitherto, however, no successful attempt has been made to define -clearly the nature of the two elements which constitute the dual -mind; nor has the fact been recognized that the two minds possess -distinctive characteristics. It is a fact, nevertheless, that the line -of demarcation between the two is clearly defined; that their functions -are essentially unlike; that each is endowed with separate and distinct -attributes and powers; and that each is capable, under certain -conditions and limitations, of independent action. - -For want of a better nomenclature, I shall distinguish the two by -designating the one as _objective_, and the other as _subjective_. -In doing so the commonly received definitions of the two words will -be slightly modified and extended; but inasmuch as they more nearly -express my exact meaning than any others that occur to me, I prefer to -use them rather than attempt to coin new ones. - -In general terms the difference between man's two minds may be stated -as follows:-- - -The objective mind takes cognizance of the objective world. Its media -of observation are the five physical senses. It is the outgrowth of -man's physical necessities. It is his guide in his struggle with his -material environment. Its highest function is that of reasoning. - -The subjective mind takes cognizance of its environment by means -independent of the physical senses. It perceives by intuition. It is -the seat of the emotions, and the storehouse of memory. It performs -its highest functions when the objective senses are in abeyance. In a -word, it is that intelligence which makes itself manifest in a hypnotic -subject when he is in a state of somnambulism. - -In this state many of the most wonderful feats of the subjective mind -are performed. It sees without the use of the natural organs of vision; -and in this, as in many other grades, or degrees, of the hypnotic -state, it can be made, apparently, to leave the body, and travel to -distant lands and bring back intelligence, oftentimes of the most exact -and truthful character. It also has the power to read the thoughts of -others, even to the minutest details; to read the contents of sealed -envelopes and of closed books. In short, it is the subjective mind -that possesses what is popularly designated as clairvoyant power, and -the ability to apprehend the thoughts of others without the aid of the -ordinary, objective means of communication. - -In point of fact, that which, for convenience, I have chosen to -designate as the subjective mind, appears to be a separate and distinct -entity; and the real distinctive difference between the two minds seems -to consist in the fact that the "objective mind" is merely the function -of the physical brain, while the "subjective mind" is a distinct -entity, possessing independent powers and functions, having a mental -organization of its own, and being capable of sustaining an existence -independently of the body. In other words, it is the soul. The reader -would do well to bear this distinction clearly in mind as we proceed. - -One of the most important, as well as one of the most striking, -points of difference between the two minds, relates to the subject of -suggestion. It is in this that the researches of the modern hypnotists -give us the most important aid. Whether we agree with the Paris school -in giving to suggestion a secondary place among the causes of hypnotic -phenomena, or with the Nancy school in ascribing all the phenomena to -the potentiality of suggestion, there can be no doubt of the fact that -when suggestion is actively and intelligently employed, it is always -effective. The following propositions, therefore, will not be disputed -by any intelligent student of hypnotism:-- - -1. That the objective mind, or, let us say, man in his normal -condition, is not controllable, against reason, positive knowledge, or -the evidence of his senses, by the suggestions of another. - -2. That the subjective mind, or man in the hypnotic state, is -unqualifiedly and constantly amenable to the power of suggestion. - -That is to say, the subjective mind accepts, without hesitation or -doubt, every statement that is made to it, no matter how absurd or -incongruous or contrary to the objective experience of the individual. -If a subject is told that he is a dog, he will instantly accept the -suggestion, and, to the limit of physical possibility, act the part -suggested. If he is told that he is the President of the United States, -he will act the part with wonderful fidelity to life. If he is told -that he is in the presence of angels, he will be profoundly moved to -acts of devotion. If the presence of devils is suggested, his terror -will be instant, and painful to behold. He may be thrown into a state -of intoxication by being caused to drink a glass of water under the -impression that it is brandy; or he may be restored to sobriety by -the administration of brandy, under the guise of an antidote to -drunkenness. If told that he is in a high fever, his pulse will become -rapid, his face flushed, and his temperature increased. In short, he -may be made to see, hear, feel, smell, or taste anything, in obedience -to suggestion. He may be raised to the highest degree of mental or -physical exaltation by the same power, or be plunged by it into the -lethargic or cataleptic condition, simulating death. - -These are fundamental facts, known and acknowledged by every student -of the science of hypnotism. There is another principle, however, -which must be mentioned in this connection, which is apparently not -so well understood by hypnotists generally. I refer to the phenomenon -of auto-suggestion. Professor Bernheim and others have recognized its -existence, and its power to modify the results of experiments in one -class of hypnotic phenomena, but apparently have failed to appreciate -its full significance. It is, in fact, of coextensive importance with -the general principle, or law, of suggestion, and is an essential part -of it. It modifies every phenomenon, and sometimes seems to form an -exception to the general law. Properly understood, however, it will be -seen, not only to emphasize that law, but to harmonize all the facts -which form apparent exceptions to it. - -The two minds being possessed of independent powers and functions, -it follows as a necessary corollary that the subjective mind of an -individual is as amenable to the control of his own objective mind -as to the objective mind of another. This we find to be true in a -thousand ways. For instance, it is well known that a person cannot be -hypnotized against his will. As the hypnotic condition is usually -induced by the suggestion of the operator, his failure is due to the -contrary auto-suggestion of the subject. Again, if the subject submits -to be hypnotized, but resolves beforehand that he will not submit to -certain anticipated experiments, the experiments are sure to fail. One -of the finest hypnotic subjects known to the writer would never allow -himself to be placed in a position before a company which he would -shrink from in his normal condition. He was possessed of a remarkable -dignity of character, and was highly sensitive to ridicule; and this -sensitiveness stepped in to his defence, and rendered abortive every -attempt to cause him to place himself in a ridiculous attitude. Again, -if a hypnotic subject is conscientiously opposed to the use of strong -drink, no amount of persuasion on the part of the operator can induce -him to violate his settled principles. And so on, through all the -varying phases of hypnotic phenomena, auto-suggestion plays its subtle -_rôle_, often confounding the operator by resistance where he expected -passive obedience. It does not militate against the force of the rule -that suggestion is the all-controlling power which moves the subjective -mind. On the contrary, it confirms it, demonstrates its never-failing -accuracy. It shows, however, that the stronger suggestion must always -prevail. It demonstrates, moreover, that the hypnotic subject is not -the passive, unreasoning, and irresponsible automaton which hypnotists, -ancient and modern, have believed him to be. - -As this is one of the most important branches of the whole subject -of psychological phenomena, it will be more fully treated when the -various divisions of the subject to which the principle is applicable -are reached. In the mean time, the student should not for a moment lose -sight of this one fundamental fact, that the subjective mind is always -amenable to the power of suggestion by the objective mind, either that -of the individual himself, or that of another who has, for the time -being, assumed control. - -FOOTNOTES: - -[Footnote 1: Since the above was written, Du Prel's able and -interesting work, entitled "The Philosophy of Mysticism," has appeared, -in which the dual theory is demonstrated beyond question by reference -to the phenomena of dreams.] - - - - -[Illustration] - - - - -CHAPTER III. - -REASONING POWERS OF THE TWO MINDS DIFFERENTIATED. - - The Subjective Mind incapable of Inductive Reasoning.--Its - Processes always Deductive or Syllogistic.--Its Premises the Result - of Suggestion.--Illustrations by Hypnotism.--Hypnotic Interview - with Socrates.--Reasons from an Assumed Major Premise.--Interview - with a Philosophic Pig.--The Pig affirms the Doctrine of - Reincarnation.--Dogmatism of Subjective Intelligence.--Incapable of - Controversial Argument.--Persistency in following a Suggested Line - of Thought. - - -One of the most important distinctions between the objective and -subjective minds pertains to the function of reason. That there is -a radical difference in their powers and methods of reasoning is a -fact which has not been noted by any psychologist who has written on -the subject. It is, nevertheless, a proposition which will be readily -conceded to be essentially true by every observer when his attention is -once called to it. The propositions may be briefly stated as follows:-- - -1. The objective mind is capable of reasoning by all -methods,--inductive and deductive, analytic and synthetic. - -2. The subjective mind is incapable of inductive reasoning. - -Let it here be understood that this proposition refers to the powers -and functions of the purely subjective mind, as exhibited in the mental -operations of persons in a state of profound hypnotism, or trance. The -prodigious intellectual feats of persons in that condition have been a -source of amazement in all the ages; but the striking peculiarity noted -above appears to have been lost sight of in admiration of the other -qualities exhibited. In other words, it has never been noted that their -reasoning is always deductive, or syllogistic. The subjective mind -never classifies a series of known facts, and reasons from them up to -general principles; but, given a general principle to start with, it -will reason deductively from that down to all legitimate inferences, -with a marvellous cogency and power. Place a man of intelligence and -cultivation in the hypnotic state, and give him a premise, say in -the form of a statement of a general principle of philosophy, and no -matter what may have been his opinions in his normal condition, he -will unhesitatingly, in obedience to the power of suggestion, assume -the correctness of the proposition; and if given an opportunity to -discuss the question, will proceed to deduce therefrom the details of -a whole system of philosophy. Every conclusion will be so clearly and -logically deducible from the major premise, and withal so plausible and -consistent, that the listener will almost forget that the premise was -assumed. To illustrate:-- - -The writer once saw Professor Carpenter, of Boston, place a young -gentleman in the hypnotic state at a private gathering in the city -of Washington. The company was composed of highly cultivated ladies -and gentlemen of all shades of religious belief; and the young man -himself--who will be designated as C--was a cultured gentleman, -possessed a decided taste for philosophical studies, and was a graduate -of a leading college. In his normal condition he was liberal in his -views on religious subjects, and, though always unprejudiced and open -to conviction, was a decided unbeliever in modern spiritism. Knowing -his love of the classics and his familiarity with the works of the -Greek philosophers, the professor asked him how he should like to have -a personal interview with Socrates. - -"I should esteem it a great privilege, if Socrates were alive," -answered C. - -"It is true that Socrates is dead," replied the professor; "but I can -invoke his spirit and introduce you to him. There he stands now," -exclaimed the professor, pointing towards a corner of the room. - -C looked in the direction indicated, and at once arose, with a look of -the most reverential awe depicted on his countenance. The professor -went through the ceremonial of a formal presentation, and C, almost -speechless with embarrassment, bowed with the most profound reverence, -and offered the supposed spirit a chair. Upon being assured by the -professor that Socrates was willing and anxious to answer any question -that might be put to him, C at once began a series of questions, -hesitatingly and with evident embarrassment at first; but, gathering -courage as he proceeded, he catechised the Greek philosopher for over -two hours, interpreting the answers to the professor as he received -them. His questions embraced the whole cosmogony of the universe and -a wide range of spiritual philosophy. They were remarkable for their -pertinency, and the answers were no less remarkable for their clear-cut -and sententious character, and were couched in the most elegant and -lofty diction, such as Socrates himself might be supposed to employ. -But the most remarkable of all was the wonderful system of spiritual -philosophy evolved. It was so clear, so plausible, and so perfectly -consistent with itself and the known laws of Nature that the company -sat spell-bound through it all, each one almost persuaded, for the time -being, that he was listening to a voice from the other world. Indeed, -so profound was the impression that some of them--not spiritists, -but members of the Christian Church--then and there announced their -conviction that C was actually conversing either with the spirit of -Socrates or with some equally high intelligence. - -At subsequent gatherings other pretended spirits were called up, -among them some of the more modern philosophers, and one or two who -could not be dignified with that title. When a modern spirit was -invoked, the whole manner of C changed. He was more at his ease, and -the conversation on both sides assumed a purely nineteenth-century -tone. But the philosophy was the same; there was never a lapse or -an inconsistency. With the introduction of every new spirit there -was a decided change of diction and character and general style of -conversation, and each one was always the same, whenever reintroduced. -If the persons themselves had been present, their distinctive -peculiarities could not have been more marked; but if all that was said -could have been printed in a book _verbatim_, it would have formed one -of the grandest and most coherent systems of spiritual philosophy ever -conceived by the brain of man, and its only blemish would have been the -frequent change of the style of diction. - -It must not be forgotten that C was not a spiritist, and that the whole -bent of his mind inclined to materialism. He frequently expressed -the most profound astonishment at the replies he received. This was -held to be an evidence that the replies were not evolved from his own -inner consciousness. Indeed, it was strenuously urged by some of the -company present that he must have been talking with an independent -intelligence, else his answers would have coincided with his own -belief while in his normal condition. The conclusive answer to that -proposition is this: He was in the subjective state. He had been told -that he was talking face to face with a disembodied spirit of superior -intelligence. He believed the statement implicitly, in obedience to the -law of suggestion. He saw, or thought he saw, a disembodied spirit. -The inference, for him, was irresistible that this was a demonstration -of the truth of spiritism; that being assumed, the rest followed as a -natural inference. He was, then, simply reasoning deductively from an -assumed major premise, thrust upon him, as it were, by the irresistible -force of a positive suggestion. His reasoning was perfect of its kind, -there was not a flaw in it; but it was purely syllogistic, from general -principles to particular facts. - -It will doubtless be said that this does not prove that he was not in -actual converse with a spirit. True; and if the conversation had been -confined to purely philosophical subjects, its exalted character would -have furnished plausible grounds for a belief that he was actually -in communion with the inhabitants of a world where pure intelligence -reigns supreme. But test questions were put to one of the supposed -spirits, with a view of determining this point. One of them was asked -where he died. His reply was, "In a little town near Boston." The fact -is that he had lived in a little town near Boston, and the somnambulist -knew it. But he died in a foreign land,--a fact which the somnambulist -did not know. C was subsequently, when in his normal condition, -informed of the failure of this test question, and was told at the same -time what the facts were concerning the circumstances of the death of -the gentleman whose spirit was invoked. He was amused at the failure, -as well as at the credulity of those who had believed that he had been -in conversation with spirits; but at a subsequent sitting he was again -informed that the same spirit was present, and he at once manifested -the most profound indignation because of the deception which had been -practised upon him by the said spirit, and demanded an explanation of -the falsehood which he had told concerning the place of his death. -Then was exhibited one of the most curious phases of subjective -intelligence. The spirit launched out into a philosophical disquisition -on the subject of spirit communion, and defined the limitations of -spiritual intercourse with the inhabitants of this earth in such a -philosophical and plausible manner that not only was the young man -mollified, but the spiritists present felt that they had scored a -triumph, and had at last heard an authoritative explanation of the fact -that spirits are limited in their knowledge of their own antecedents by -that of the medium through whom they communicate. - -For the benefit of those who will say that there is, after all, -no proof that C was not in actual communication with a superior -intelligence, it must be stated that at a subsequent séance he was -introduced to a very learned and very philosophical pig, who spoke all -the modern languages with which C was acquainted, and appeared to know -as much about spiritual philosophy as did the ancient Greek. C had been -told that the pig was a reincarnation of a Hindoo priest whose "karma" -had been a little off color, but who retained a perfect recollection -of his former incarnation, and had not forgotten his learning. It is -perhaps unnecessary to say that the pig was able to, and did, give a -very learned and eminently satisfactory exposition of the doctrine of -reincarnation and of Hindoo philosophy in general. As C was then fresh -from his reading of some modern theosophical works, he was apparently -much gratified to find that they were in substantial accord with the -views of the pig. - -The inference to be drawn from these facts is obvious and irresistible: -the subjective mind of the young man accepted the suggestion of the -operator as an absolute verity. The deductions from the premises thus -given were evolved from his own inner consciousness. But that he -believed them to have been imparted to him by a spirit, is as certain -as that he believed that he saw a spirit. - -It must not be understood from the statement of the general proposition -regarding the subjective processes of reasoning that persons in the -subjective state necessarily go through the forms of syllogistic -reasoning. On the contrary, they seldom, if ever, employ the forms of -the syllogism, and it is rare that their discourses are argumentative. -They are generally, in fact, dogmatic to the last degree. It never -seems to occur to them that what they state to be a fact can possibly -be, in the slightest degree, doubtful. A doubt, expressed or implied, -of their perfect integrity, of the correctness of their statements, or -of the genuineness of the phenomena which is being exhibited through -them, invariably results in confusion and distress of mind. Hence they -are incapable of controversial argument,--a fact which constitutes -another important distinction between the objective and subjective -minds. To traverse openly the statements of a person in the subjective -state, is certain to restore him to the normal condition, often with -a severe nervous shock. The explanation of these facts is easy to -find in the constant amenability of the subjective mind to the power -of suggestion. They are speaking or acting from the standpoint of one -suggestion, and to controvert it is to offer a counter suggestion which -is equally potent with the first. The result is, and must necessarily -be, utter confusion of mind and nervous excitement on the part of the -subject. These facts have an important bearing upon many psychological -phenomena, and will be adverted to more at length in future chapters, -my present purpose being merely to impress upon the reader's mind the -general principles governing subjective mental phenomena. - -It will be seen from the foregoing that when it is stated that the -subjective mind reasons deductively, the results of its reasoning -processes are referred to rather than its forms. That is to say, whilst -it may not employ the forms of the syllogism, its conclusions are -syllogistically correct,--are logically deducible from the premises -imparted to it by suggestion. This peculiarity seems to arise from, -or to be the necessary result of, the persistency with which the -subjective mind will follow every idea suggested. It is well known -to hypnotists that when an idea is suggested to a subject, no matter -of how trivial a character, he will persist in following that idea -to its ultimate conclusion, or until the operator releases him from -the impression. For instance, if a hypnotist suggests to one of his -subjects that his back itches, to another that his nose bleeds, to -another that he is a marble statue, to another that he is an animal, -etc., each one will follow out the line of his particular impression, -regardless of the presence of others, and totally oblivious to all his -surroundings which do not pertain to his idea; and he will persist in -doing so until the impression is removed by the same power by which it -was created. The same principle prevails when a thought is suggested -and the subject is invited to deliver a discourse thereon. He will -accept the suggestion as his major premise; and whatever there is -within the range of his own knowledge or experience, whatever he has -seen, heard, or read, which confirms or illustrates that idea, he has -at his command and effectually uses it, but is apparently totally -oblivious to all facts or ideas which do not confirm, and are not -in accord with, the one central idea. It is obvious that inductive -reasoning, under such conditions, is out of the question. - - - - -[Illustration] - - - - -CHAPTER IV. - -PERFECT MEMORY OF THE SUBJECTIVE MIND. - - Confirmed by Hypnotic Phenomena.--Opinions of Psychologists.--Sir - William Hamilton's Views.---Observations of Dr. Rush.--Talent for - Poetry and Music developed by Abnormal Conditions.--Talent for - Drawing evolved by Madness.--Resuscitation of Knowledge in the - Insane.--Extraordinary Feats of Memory during Illness.--A Forgotten - language recovered.--Whole Pages of Greek and Hebrew remembered - by an Illiterate Servant Girl.--Speaking in Unknown Tongues - explained.--The Result of the Operations of Natural Law. - - -One of the most striking and important peculiarities of the subjective -mind, as distinguished from the objective, consists in its prodigious -memory. It would perhaps be hazardous to say that the memory of the -subjective mind is perfect, but there is good ground for believing that -such a proposition would be substantially true. It must be understood -that this remark applies only to the most profoundly subjective state -and to the most favorable conditions. In all degrees of hypnotic sleep, -however, the exaltation of the memory is one of the most pronounced -of the attendant phenomena. This has been observed by all hypnotists, -especially by those who make their experiments with a view of studying -the mental action of the subject. Psychologists of all shades of belief -have recognized the phenomena, and many have declared their conviction -that the minutest details of acquired knowledge are recorded upon the -tablets of the mind, and that they only require favorable conditions to -reveal their treasures. - -Sir William Hamilton, in his "Lectures on Metaphysics," page 236, -designates the phenomenon as "latent memory." He says:-- - - "The evidence on this point shows that the mind frequently contains - whole systems of knowledge, which, though in our normal state - they have faded into absolute oblivion, may, in certain abnormal - states--as madness, febrile delirium, somnambulism, catalepsy, - etc.--flash out into luminous consciousness, and even throw into - the shade of unconsciousness those other systems by which they - had, for a long period, been eclipsed, and even extinguished. For - example, there are cases in which the extinct memory of whole - languages was suddenly restored; and, what is even still more - remarkable, in which the faculty was exhibited of accurately - repeating, in known or unknown tongues, passages which were never - within the grasp of conscious memory in the normal state." - -Sir William then proceeds to quote, with approval, a few cases which -illustrate the general principle. The first is on the authority of Dr. -Rush, a celebrated American physician: - - "The records of the wit and cunning of madmen," says the doctor, - "are numerous in every country. Talents for eloquence, poetry, - music, and painting, and uncommon ingenuity in several of the - mechanical arts, are often evolved in this state of madness. A - gentleman whom I attended in an hospital in the year 1810, often - delighted as well as astonished the patients and officers of our - hospital by his displays of oratory in preaching from a table in - the hospital yard every Sunday. A female patient of mine who became - insane, after parturition, in the year 1807, sang hymns and songs - of her own composition during the latter stage of her illness, - with a tone of voice so soft and pleasant that I hung upon it with - delight every time I visited her. She had never discovered a talent - for poetry or music in any previous part of her life. Two instances - of a talent for drawing, evolved by madness, have occurred within - my knowledge. And where is the hospital for mad people in which - elegant and completely rigged ships and curious pieces of machinery - have not been exhibited by persons who never discovered the least - turn for a mechanical art previous to their derangement? - - "Sometimes we observe in mad people an unexpected resuscitation - of knowledge; hence we hear them describe past events, and speak - in ancient or modern languages, or repeat long and interesting - passages from books, none of which, we are sure, they were capable - of recollecting in the natural and healthy state of their mind."[2] - -It must be remembered that when these events occurred, the profession -knew little of the phenomena of hypnotism. In the light of present -knowledge on that subject it is easy to understand that the phenomena -here recorded are referable to one common origin, whatever may have -been the proximate cause of their manifestation. There are many ways by -which the subjective mind may be caused to become active and dominant -besides deliberately producing hypnotic sleep. Diseases of various -kinds, particularly those of the brain or nervous system, and intense -febrile excitement, are frequently causes of the total or partial -suspension of the functions of the objective mind, and of exciting the -subjective mind to intense activity. - -The next case quoted by Sir William is from "Recollections of the -Valley of the Mississippi," by an American clergyman named Flint:-- - - "I am aware," he remarks, "that every sufferer in this way is apt - to think his own case extraordinary. My physicians agreed with all - who saw me that my case was so. As very few live to record the - issue of a sickness like mine, and as you have requested me, and - as I have promised, to be particular, I will relate some of the - circumstances of this disease. And it is in my view desirable, - in the bitter agony of such diseases, that more of the symptoms, - sensations, and sufferings should have been recorded than have - been; and that others in similar predicaments may know that some - before them have had sufferings like theirs, and have survived - them. I had had a fever before, and had risen, and been dressed - every day. But in this, with the first day I was prostrated to - infantine weakness, and felt, with its first attack, that it was a - thing very different from what I had yet experienced. - - "Paroxysms of derangement occurred the third day, and this was to - me a new state of mind. That state of disease in which partial - derangement is mixed with a consciousness generally sound, and - sensibility preternaturally excited, I should suppose the most - distressing of all its forms. At the same time that I was unable - to recognize my friends, I was informed that my memory was more - than ordinarily exact and retentive, and that I repeated whole - passages in the different languages which I knew, with entire - accuracy. I recited, without losing or misplacing a word, a passage - of poetry which I could not so repeat after I recovered my health." - -The following more curious case is given by Lord Monboddo in his -"Ancient Metaphysics":[3]-- - - "It was communicated in a letter from the late Mr. Hans Stanley, - a gentleman well known both to the learned and political world, - who did me the honor to correspond with me upon the subject of my - first volume of Metaphysics. I will give it in the words of that - gentleman. He introduces it by saying that it is an extraordinary - fact in the history of mind, which he believes stands single, - and for which he does not pretend to account; then he goes on to - narrate it: 'About six-and-twenty years ago, when I was in France, - I had an intimacy in the family of the late Maréchal de Montmorenci - de Laval. His son, the Comte de Laval, was married to Mademoiselle - de Manpeaux, the daughter of a lieutenant-general of that name, and - the niece of the late chancellor. This gentleman was killed at the - battle of Hastenbeck. His widow survived him some years, but is - since dead. - - "'The following fact comes from her own mouth; she has told it - me repeatedly. She was a woman of perfect veracity and very good - sense. She appealed to her servants and family for the truth. - Nor did she, indeed, seem to be sensible that the matter was so - extraordinary as it appeared to me. I wrote it down at the time, - and I have the memorandum among some of my papers. - - "'The Comtesse de Laval had been observed, by servants who sat up - with her on account of some indisposition, to talk in her sleep - a language that none of them understood; nor were they sure, or, - indeed, herself able to guess, upon the sounds being repeated to - her, whether it was or was not gibberish. - - "'Upon her lying-in of one of her children she was attended by a - nurse who was of the province of Brittany, and who immediately knew - the meaning of what she said, it being in the idiom of the natives - of that country; but she herself when awake did not understand a - single syllable of what she had uttered in her sleep, upon its - being retold her. - - "'She was born in that province, and had been nursed in a family - where nothing but that language was spoken; so that in her first - infancy she had known it, and no other; but when she returned to - her parents, she had no opportunity of keeping up the use of it; - and, as I have before said, she did not understand a word of Breton - when awake, though she spoke it in her sleep. - - "'I need not say that the Comtesse de Laval never said or imagined - that she used any words of the Breton idiom, more than were - necessary to express those ideas that are within the compass of a - child's knowledge of objects.'" - -A highly interesting case is given by Mr. Coleridge in his "Biographia -Literaria."[4] - - "It occurred," says Mr. Coleridge, "in a Roman Catholic town in - Germany, a year or two before my arrival at Göttingen, and had - not then ceased to be a frequent subject of conversation. A young - woman of four or five and twenty, who could neither read nor write, - was seized with a nervous fever, during which, according to the - asseverations of all the priests and monks of the neighborhood, she - became possessed, and as it appeared, by a very learned devil. She - continued incessantly talking Latin, Greek, and Hebrew, in very - pompous tones, and with most distinct enunciation. This possession - was rendered more probable by the known fact that she was, or - had been, a heretic. Voltaire humorously advises the devil to - decline all acquaintance with medical men; and it would have been - more to his reputation if he had taken this advice in the present - instance. The case had attracted the particular attention of a - young physician, and by his statement many eminent physiologists - and psychologists visited the town and cross-examined the case - on the spot. Sheets full of her ravings were taken down from her - own mouth, and were found to consist of sentences, coherent and - intelligible each for itself, but with little or no connection with - each other. Of the Hebrew, a small portion only could be traced to - the Bible; the remainder seemed to be in the Rabbinical dialect. - All trick or conspiracy was out of the question. Not only had the - young woman ever been a harmless, simple creature, but she was - evidently laboring under a nervous fever. In the town in which - she had been resident for many years as a servant in different - families, no solution presented itself. The young physician, - however, determined to trace her past life step by step; for the - patient herself was incapable of returning a rational answer. He - at length succeeded in discovering the place where her parents had - lived; travelled thither, found them dead, but an uncle surviving; - and from him learned that the patient had been charitably taken by - an old Protestant pastor at nine years old, and had remained with - him some years, even till the old man's death. Of this pastor the - uncle knew nothing, but that he was a very good man. With great - difficulty, and after much search, our young medical philosopher - discovered a niece of the pastor's who had lived with him as his - housekeeper, and had inherited his effects. She remembered the - girl; related that her venerable uncle had been too indulgent, and - could not bear to hear the girl scolded; that she was willing to - have kept her, but that, after her parent's death, the girl herself - refused to stay. Anxious inquiries were then, of course, made - concerning the pastor's habits; and the solution of the phenomenon - was soon obtained. For it appeared that it had been the old man's - custom for years to walk up and down a passage of his house into - which the kitchen-door opened, and to read to himself, with a loud - voice, out of his favorite books. A considerable number of these - were still in the niece's possession. She added that he was a very - learned man and a great Hebraist. Among the books were found a - collection of Rabbinical writings, together with several of the - Greek and Latin Fathers; and the physician succeeded in identifying - so many passages with those taken down at the young woman's bedside - that no doubt could remain in any rational mind concerning the true - origin of the impressions made on her nervous system." - -The reader will not fail to observe that in all these cases the -subjects reproduced simply what they had seen, heard, or read. The -impressions upon the objective mind, particularly in the case related -by Coleridge, must have been superficial to the last degree; but the -result demonstrated that the record upon the tablets of the subjective -mind was ineffaceable. - -These are not isolated cases. Thousands of similar phenomena have been -recorded by the most trustworthy of observers. Their significance -cannot be mistaken. In their light the wonderful mental feats of -trance-speakers are easily explicable, without invoking the aid of -a supernatural agency. Speaking "in unknown tongues" is seen to be -merely a feat of subjective memory. - -When we consider what a prodigy of learning the average man would be if -he could have at his command all that he had ever seen, heard, or read; -when we remember that the subjective mind does record, and does have -at its command, all the experiences of the individual, and that, under -certain abnormal conditions, in obedience to the initial impulse of -suggestion, all its treasures are instantly available,--we may marvel -at the wonderful gifts with which the human mind is endowed; but we -may rest assured that the phenomena displayed are the results of the -operations of natural law. - -The reader should distinctly bear in mind that there is a wide -distinction between objective and subjective memory. The former is -one of the functions of the brain, and, as has been shown by recent -investigations, has an absolute localization in the cerebral cortex; -and the different varieties of memory, such as visual memory, auditory -memory, memory of speech, etc., can be destroyed by localized disease -or by a surgical operation. Subjective memory, on the other hand, -appears to be an inherent power, and free from anatomical relations; or -at least it does not appear to depend upon the healthy condition of the -brain for its power of manifestation. On the contrary, the foregoing -facts demonstrate the proposition that abnormal conditions of the brain -are often productive of the most striking exhibitions of subjective -memory. The late Dr. George M. Beard of New York, who was the first -American scientist clearly to recognize the scientific importance of -the phenomena of hypnotism, who was the formulator of the "Six Sources -of Error" which beset the pathway of the investigator of that science, -and the one who did more than any other American of his time to place -the study of hypnotic phenomena on a scientific basis, evinces a clear -recognition of this distinction when he says:-- - - "To attempt to build up a theory of trance [hypnotic phenomena] - on a basis of cerebral anatomy is to attempt the impossible. All - theories of trance based on cerebral anatomy or physiology--such as - suspension of the activity of the cortex, or half the brain--break - down at once when brought face to face with the facts."[5] - -All the facts of hypnotism show that the more quiescent the objective -faculties become, or, in other words, the more perfectly the functions -of the brain are suspended, the more exalted are the manifestations -of the subjective mind. Indeed, the whole history of subjective -phenomena goes to show that the nearer the body approaches the -condition of death, the stronger become the demonstrations of the -powers of the soul. The irresistible inference is that when the soul -is freed entirely from its trammels of flesh, its powers will attain -perfection, its memory will be absolute. Of this more will be said in -its proper place. In the mean time, it may be proper here to remark -that subjective memory appears to be the only kind or quality of -memory which deserves that appellation; it is the only memory which is -absolute. The memory of the objective mind, comparatively speaking, is -more properly designated as recollection. The distinction here sought -to be made can be formulated in no better language than that employed -by Locke in defining the scope and meaning of the two words: "When -an idea again recurs without the operation of the like object on the -external sensory, it is _remembrance_; if it be sought after by the -mind, and with pain and endeavor found, and brought again into view, it -is _recollection_."[6] - -FOOTNOTES: - -[Footnote 2: Beasley on the Mind, p. 474.] - -[Footnote 3: Vol. ii. p. 217.] - -[Footnote 4: Vol. i. p. 117 (edit. 1847).] - -[Footnote 5: Nature and Phenomena of Trance ("Hypnotism" or -"Somnambulism"), p. 6.] - -[Footnote 6: Essays Concerning Human Understanding, vol. i. p. 213.] - - - - -[Illustration] - - - - -CHAPTER V. - -SUBJECTIVE MEMORY (_continued_). - - Practical Illustrations.--Reasons for Limitations of - Subjective Power.--Its Practical Significance.--Its - Application to the Solution of Problems of - Insanity.--The Mental Phenomena of "Genius."--Napoleon - Bonaparte.--Shakspeare.--Poets.--Artists.--Macaulay's Estimate - of Poets and Poetry.--Dangers of Subjective Control.--Lord - Byron.--Socrates' Estimate of Poets.--His Recognition of - the Subjective Element in Poetic Composition.--Occasional - Inconveniences.--Unconscious Plagiarism.--Observations of - Holmes.--Improvisation.--Solution of the Shakspeare-Bacon - Problem.--The Subjective in Art.--Madness in Art.--Great - Orators.--Webster.--Clay.--Patrick Henry.--Incidents.--Practical - Conclusions. - - -It is thought that the facts related in the preceding chapter -are sufficient to demonstrate the substantial correctness of the -proposition that the memory of the subjective mind is practically -perfect. Before leaving this branch of the subject, however, and -proceeding to detail other peculiarities which distinguish the two -minds, it is deemed proper to offer a few practical illustrations -of the principles involved, drawn from common observation, and -incidentally to apply those principles to the solution of various -problems of every-day experience. It will be remembered that thus far -we have confined our observations to the operations of the subjective -mind when the subject is in a diseased or in a deeply hypnotic -condition, with the objective senses in complete abeyance. This has -been done for the purpose of more clearly illustrating the fundamental -propositions. The phenomena of purely subjective mental action, are, -however, of little practical importance to mankind when compared with -the action of the subjective mind modified by the co-ordinate power of -the objective intelligence. - -It is not to be supposed that an All-wise Providence has placed -within the human frame a separate entity, endowed with such wonderful -powers as we have seen that it possesses, and hedged about by the -limitations with which we know it to be environed, without so ordaining -its relations with man's objective intelligence as to render it of -practical value to the human race in its struggle with its physical -environment. It might at first glance seem incongruous to suppose that -the subjective mind could be at once the storehouse of memory and -the source of inspiration, limited as to its methods and powers of -reasoning, and at the same time subject to the imperial control of the -objective mind. A moment's reflection, however, will show that in the -very nature of things it must necessarily be true. "A house divided -against itself cannot stand." There must be a controlling power in -every well-regulated household, municipality, nation, or organism. -There is a positive and a negative force in the greatest physical power -known to mankind. There is a male and a female element in every race -and order of created organisms; and those philosophers who hold that -there appertain to every man a male and a female element have dimly -recognized the duality of man's mental organization. - -Why it is that the objective mind has been invested with the -controlling influence, limited as are its resources and feeble as are -its powers, is a question upon which it would be idle to speculate. -It profits us only to know the fact and to study its practical -significance, without wasting our energies in seeking to know the -ultimate cause. We may rest assured that in this, as in all other laws -of Nature, we shall find infinite wisdom. - -If any one doubts the wisdom of investing the objective mind with -the controlling power in the dual organization, let him visit a -madhouse. There he will see all shades and degrees of subjective -control. There he will see men whose objective minds have completely -abdicated the throne, and whose subjective minds are in pursuit of one -idea,--controlled by one dominant impression, which subordinates all -others. These are the monomaniacs,--the victims of false suggestions. -These suggestions may be given from without, in a thousand different -ways which will be readily recognized by the student of insanity, or -by auto-suggestion. Long and intense concentration of mind upon one -subject, and inordinate egotism, will be readily recognized as striking -illustrations of the power of auto-suggestion as a factor in monomania. -The maniac is one whose objective mind is disorganized by disease -of its organ, the brain; the result being distortion of objective -impressions, and consequent false suggestions to the subjective mind. - -Those who study the subject from this standpoint will find an easy -solution to many an obscure problem. The subject is here adverted to -merely to show the consequences arising from allowing the subjective -mind to usurp complete control of the mental organization. It will -be readily seen that human society, outside of lunatic asylums, -constantly furnishes numerous examples of abnormal subjective control. -So generally is this fact recognized that it has passed into a proverb -that "every man is insane on some subject." - -The question arises, What part does the subjective mind play in -the normal operation of the human intellect? This question may be -answered in a general way by saying that the most perfect exhibition -of intellectual power is the result of the synchronous action of the -objective and subjective minds. When this is seen in its perfection -the world names it _genius_. In this condition the individual has the -benefit of all the reasoning powers of the objective mind, combined -with the perfect memory of the subjective mind and its marvellous power -of syllogistic arrangement of its resources. In short, all the elements -of intellectual power are then in a state of intense and harmonious -activity. This condition may be perfectly normal, though it is rarely -seen in its perfection. Probably the most striking examples which -history affords were Napoleon Bonaparte and Shakspeare. The intelligent -student of the history of their lives and work will not fail to recall -a thousand incidents which illustrate the truth of this proposition. -True genius is undoubtedly the result of the synchronous action of the -two minds, neither unduly predominating or usurping the powers and -functions of the other. When the subjective is allowed to dominate, the -resultant acts of the individual are denominated "the eccentricities of -genius." When the subjective usurps complete control, the individual -goes insane. - -There are certain classes of persons whose intellectual labors are -characterized by subjective activity in a very marked degree. Poets -and artists are the most conspicuous examples. So marked is the -peculiarity of the poetic mind in this respect that it has become -almost proverbial. Lord Macaulay, in his Essay on Milton, uses language -which shows that he clearly recognized the subjective element in all -true poetry. He says:-- - - "Perhaps no man can be a poet, or can even enjoy poetry, without - a certain unsoundness of mind,--if anything which gives so much - pleasure ought to be called unsoundness. By poetry we mean not, of - course, all writing in verse, nor even all good writing in verse. - Our definition excludes many metrical compositions which on other - grounds deserve the highest praise. By poetry we mean the art of - employing words in such a manner as to produce an illusion on the - imagination; the art of doing by means of words what the painter - does by means of colors. Thus the greatest of poets has described - it, in lines universally admired for the vigor and felicity of - their diction, and still more valuable on account of the just - notion which they convey of the art in which he excelled. - - "'As imagination bodies forth - The forms of things unknown, the poet's pen - Turns them to shapes, and gives to airy nothing - A local habitation and a name.' - - "These are the fruits of the 'fine frenzy' which he ascribes to - the poet,--a fine frenzy doubtless, but still a frenzy. Truth, - indeed, is essential to poetry, but it is the truth of madness. The - reasonings are just, but the premises are false. After the first - suppositions have been made, everything ought to be consistent; but - those first suppositions require a degree of credulity which almost - amounts to a partial and temporary derangement of the intellect. - Hence, of all people, children are the most imaginative. They - abandon themselves without reserve to every illusion. Every image - which is strongly presented to their mental eye produces on them - the effect of reality. No man, whatever his sensibility may be, is - ever affected by Hamlet or Lear as a little girl is affected by the - story of poor Red-Riding-Hood. She knows that it is all false, that - wolves cannot speak, that there are no wolves in England. Yet in - spite of her knowledge she believes; she weeps; she trembles; she - dares not go into a dark room, lest she should feel the teeth of - the monster at her throat. Such is the despotism of the imagination - over uncivilized minds." - -In other words, such is the despotism of suggestion over the subjective -mind. No truer statement of the methods of subjective mental action -could be written. "The reasonings are just, but the premises are -false," says Macaulay. True, the deductive reasonings of the subjective -mind are always just, logical, syllogistically perfect, and are equally -so whether the premises are false or true. - -Macaulay's remark concerning children is eminently philosophical and -true to nature. Children are almost purely subjective; and no one -needs to be told how completely a suggestion, true or false, will take -control of their minds. This is seen in perfection when children are -playing games in which one of them is supposed to be a wild beast. The -others will flee in affected terror from the beast; but the affectation -often becomes a real emotion, and tears, and sometimes convulsions, -result from their fright. - -The remark elsewhere made regarding the eccentricities of genius -applies in a marked degree to poets. It is probable that in all the -greater poets the subjective mind often predominates. Certainly the -subjective element is dominant in their works. The career of Lord Byron -is at once a splendid illustration of the marvellous powers and the -inexhaustible resources of the subjective mind in a man of learning and -cultivation, and a sad commentary on the folly and danger of allowing -the subjective mind to usurp control of the dual mental organization. - -Many of the poems of Coleridge furnish striking examples of the -dominance of the subjective in poetry. His readers will readily recall -the celebrated fragment entitled "Kubla Khan; or, a Vision in a Dream," -beginning as follows:-- - - "In Xanadu did Kubla Khan - A stately pleasure-dome decree,-- - Where Alph, the sacred river, ran - Through caverns measureless to man - Down to a sunless sea." - -It is unfortunately true that the subjective condition in his case was -often brought about by artificial means; and it is expressly stated in -a prefatory note to "Kubla Khan" that this fragment was written while -under the influence of an anodyne. As an illustration of the principle -under consideration it is, however, none the less valuable; while the -career of the gifted but unfortunate poet should serve as a warning -against the practices in which he indulged. - -Macaulay further remarks:-- - - "In an enlightened age there will be much intelligence, much - science, much philosophy, abundance of just classification and - subtle analysis, abundance of wit and eloquence, abundance of - verses,--and even of good ones,--but little poetry. Men will judge - and compare; but they will not create."[7] - -In other words, this is an age of purely objective cultivation. All our -powers of inductive reasoning are strained to their highest tension in -an effort to penetrate the secrets of physical Nature, and to harness -her dynamic forces. Meantime, the normal exercise of that co-ordinate -power in our mental structure is fast falling into desuetude, and its -manifestations, not being understood, are relegated to the domain of -superstition. - -Socrates, in his Apology to the Athenians, seems to have entertained -opinions in regard to poets similar to those of Lord Macaulay. In his -search for wiser men than himself he went first to the politicians. -Failing there, he went to the poets, with the following result:-- - - "Taking up, therefore, some of their poems, which appeared to me - most elaborately finished, I questioned them as to their meaning, - that at the same time I might learn something from them. I am - ashamed, O Athenians, to tell you the truth; however, it must be - told. For, in a word, almost all who were present could have given - a better account of them than those by whom they had been composed. - I soon discovered this, therefore, with regard to the poets, that - they do not effect their object by wisdom, but by a certain natural - inspiration, and under the influence of enthusiasm, like prophets - and seers; for these also say many fine things, but they understand - nothing that they say." - -Words could not express more clearly the recognition of the subjective -element in poetic composition; and it exactly accords with Macaulay's -idea regarding the poets and the poetry of the ancient days. - -The subjective mind once recognized as a factor in the mental powers -of the poet, it follows that its resources are all at his command. -Its perfect memory, its instant command of all the acquired knowledge -of the individual, however superficially attained or imperfectly -remembered, objectively, is a source of stupendous power. But, like -all other gifts of nature, it is liable at times to be a source of -inconvenience; for it sometimes happens that in ordinary composition a -person will unconsciously reproduce, _verbatim_, some long-forgotten -expressions, perhaps a whole stanza, or even an entire poem. It may, -perchance, be of his own composition; but it is just as likely to be -something that he has read years before and forgotten, objectively, as -soon as read. In this way many persons have subjected themselves to the -charge of plagiarism, when they were totally unconscious of guilt. -Many of the great poets have been accused of minor plagiarisms, and -much inconsiderate criticism has been the result. Oliver Wendell Holmes -mentions unconscious reproduction as one of the besetting annoyances -of a poet's experience. "It is impossible to tell," he says, "in many -cases, whether a comparison which suddenly suggests itself is a new -conception or a recollection. I told you the other day that I never -wrote a line of verse that seemed to me comparatively good, but it -appeared old at once, and often as if it had been borrowed."[8] - -A certain class of trance-speaking mediums, so called, are often called -upon to improvise poems, the subject being suggested by some one in the -audience. Often a very creditable performance is the result; but it -more frequently happens that they reproduce something that they have -read. - -Sometimes whole poems are thus reproduced by persons in an apparently -normal condition. This accounts for the frequent disputes concerning -the authorship of popular verses. Instances of this kind are fresh -in the minds of most readers, as, for example, a recent controversy -between two well-known writers relative to the authorship of the poem -beginning, "Laugh, and the world laughs with you." The circumstances -of such coincidences often preclude the possibility of either claimant -deliberately plagiarizing the work, or telling a falsehood concerning -its authorship. Yet nothing is more certain than that one of them is -not its author. Possibly neither is entitled to that credit. When, in -the nature of things, it is impossible for either to prove the fact -of authorship, and when the evidence on both sides is about equally -balanced, we may never know the exact truth; but as the theory of -unconscious subjective reproduction is consistent with the literary -honesty of both, it may well be accepted as the true one, aside from -the inherent probability of its correctness. - -The solution of the great question as to the authorship of Shakspeare's -works may be found in this hypothesis. The advocates of the Baconian -theory tell us that Shakspeare was an unlearned man. This is true -so far as high scholastic attainments are concerned; but it is also -known that he was a man of extensive reading, and was the companion of -many of the great men of his time, among whom were Bacon, Ben Jonson, -Drayton, Beaumont, Fletcher, and others. It is in evidence that the -Mermaid Tavern was the scene of many an encounter of wit and learning -between these worthies. In this way he was brought into constant -contact with the brightest minds of the Elizabethan age. He was not -only familiar with their works, but he had also the benefit of their -conversation,--which familiarized him with their thoughts and modes -of expression,--and of close personal relations with them in their -convivial moods, when wit and eloquence, learning and philosophy, -flowed as freely as their wine. - -The internal evidence of his works shows that Shakspeare's mind, -compared with that of any other poet whose writings are known, was -the most harmoniously developed. In other words, his objective and -subjective faculties were exquisitely balanced. When this fact is -considered in the light of what has been said of the marvellous -powers of subjective memory, and in connection with his intellectual -environment, the source of his power and inspiration becomes apparent. -In his moments of inspiration--and he seems always to have been -inspired when writing--he had the benefit of a perfect memory and a -logical comprehension of all that had been imparted by the brightest -minds of the most marvellous literary and philosophical age in the -history of mankind. Is it any wonder that he was able to strike a -responsive chord in every human breast, to run the gamut of every human -emotion, to portray every shade of human character, and to embellish -his work with all the wit and learning of his day and generation? - -Artists constitute another class in whom the subjective faculties -are largely cultivated, and are often predominant. Indeed, no man -can become a true artist whose subjective mind is not cultivated to -a high degree of activity. One may become a good draughtsman, or -learn to delineate a figure with accuracy, or to draw a landscape -with photographic fidelity to objective nature, and in faultless -perspective, by the cultivation of the objective faculties alone; -but his work will lack that subtle something, that name-less charm, -which causes a canvas to glow with beauty, and each particular figure -to become instinct with life and action. No artist can successfully -compose a picture who cannot see "in his mind's eye" the perfected -picture before he touches his pencil to canvas; and just in proportion -to his cultivation of the subjective faculties will he be able thus -to see his picture. Of course these remarks will be understood to -presuppose an objective art education. No man, by the mere cultivation -or exercise of his subjective faculties, can become a great artist, any -more than an ignoramus, by going into a hypnotic trance, can speak the -language of a Webster. All statements to the contrary are merely the -exaggerations of inaccurate observers. Genius in art, as in everything -else, is the result of the harmonious cultivation and synchronous -action of both characteristics of the dual mind. - -In art, as in poetry, the undue predominance of the subjective mind -is apt to work disastrously. No better illustration of this is now -recalled than is furnished by the works of Fuseli or of Blake:-- - - "Look," says Dendy,[9] "on those splendid illustrations of the - Gothic poets by the eccentric, the half-mad Fuseli. Look on the - wild pencillings of Blake, another poet-painter, and you will be - assured that they were ghost-seers. An intimate friend of Blake has - told me the strangest tales of his visions. In one of his reveries - he witnessed the whole ceremony of a fairy's funeral, which he - peopled with mourners and mutes, and described with high poetic - beauty. He was engaged, in one of these moods, in painting King - Edward I., who was sitting to him for his picture. While they were - conversing, Wallace suddenly presented himself on the field, and - by this uncourteous intrusion marred the studies of the painter for - that day.... Blake was a visionary," continues our author, "and - thought his fancies real; he was mad." - -The writer once knew an artist who had the power to enter the -subjective condition at will; and in this state he could cause his -visions to be projected upon the canvas before him. He declared that -his mental pictures thus formed were perfect in detail and color, and -all that he had to do to fix them was to paint the corresponding colors -over the subjective picture. He, too, thought his fancies real; he -believed that spirits projected the pictures upon the canvas. - -The foregoing cases represent a class of artists whose subjective -faculties are uncontrolled by the objective mind,--an abnormal -condition, which, if it found expression in words instead of pigments, -would stamp the subject as a candidate for the lunatic asylum. - -Fortunately, most artists have their fancies more under control; or, -more properly speaking, they are aware that their visions are evoked -by their own volition. This power varies with different individuals, -but all true artists possess it in a greater or less degree. An -extraordinary manifestation of this power is reported by Combe. The -artist was noted for the rapidity of his work, and was extremely -popular on account of the fidelity of his portraits, and especially -because he never required more than one sitting of his patron. His -method, as divulged by himself, was as follows:-- - - "When a sitter came, I looked attentively on him for half an hour, - sketching from time to time on the canvas. I did not require a - longer sitting. I removed the canvas and passed to another person. - When I wished to continue the first portrait, I recalled the man - to my mind. I placed him on the chair, where I perceived him as - distinctly as though really there, and, I may add, in form and - color more decidedly brilliant. I looked from time to time at the - imaginary figure, and went on painting, occasionally stopping to - examine the picture exactly as though the original were before me; - whenever I looked towards the chair I saw the man." - -In this way he was enabled to paint over three hundred portraits in one -year. - -It is seldom that subjective power is manifested in this particular -manner. It may be added, however, that, given an artist for a subject, -the same phenomena can be reproduced at will by the ordinary processes -of hypnotism. The most common manifestations of the power are not so -easily recognized or distinguished from ordinary mental activity; but -every artist will bear witness that there are times when he works -with extraordinary ease and rapidity, when the work almost seems to -do itself, when there seems to be a force outside of himself which -impels him on, when, to use the common expression to define the mental -condition, he feels that he is "inspired." It is then that the artist -does his best work. It is under these mental conditions that his work -is characterized by that subtle, indefinite charm vaguely expressed by -the word "feeling." - -Another class of persons who possess the faculty of evoking at will the -powers of the subjective mind are the great orators, such as Patrick -Henry, Charles Phillips the Irish orator, Henry Clay, Daniel Webster, -and many others, to say nothing of that numerous class of purely -subjective orators known to spiritists as trance, or inspirational, -speakers. The student of the life of Patrick Henry will not fail to -see that his whole history is an illustration of the pertinency of -these remarks. It is related of Clay that on one occasion he was -unexpectedly called upon to answer an opponent who had addressed the -Senate on a question in which Clay was deeply interested. The latter -felt too unwell to reply at length. It seemed imperative, however, -that he should say something; and he exacted a promise from a friend, -who sat behind him, that he would stop him at the end of ten minutes. -Accordingly, at the expiration of the prescribed time the friend -gently pulled the skirts of Mr. Clay's coat. No attention was paid -to the hint, and after a brief time it was repeated a little more -emphatically. Still Clay paid no attention, and it was again repeated. -Then a pin was brought into requisition; but Clay was by that time -thoroughly aroused, and was pouring forth a torrent of eloquence. -The pin was inserted deeper and deeper into the orator's leg without -eliciting any response, until his friend gave it up in despair. Finally -Mr. Clay happened to glance at the clock, and saw that he had been -speaking two hours; whereupon he fell back into his friend's arms, -completely overcome by exhaustion, upbraiding his friend severely for -not stopping him at the time prescribed. - -The fact that Mr. Clay, on that occasion, made one of the ablest -speeches of his life, two hours in length, at a time when he felt -almost too ill to rise to his feet, and that his body at the time was -in a condition of perfect anesthesia, is a splendid illustration of the -synchronous action of the two minds, and also of the perfect control -exercised by the subjective mind over the functions and sensations of -the body. - -There is, perhaps, no better description on record of the sensations -of a speaker, when the synchronous action of the two minds is -perfect, than that given by Daniel Webster. A friend had asked him -how it happened that he was able, without preparation, to make such a -magnificent effort when he replied to Hayne. The reply was (quoting -from memory) substantially as follows: "In the first place, I have made -the Constitution of the United States the study of my life; and on -that occasion it seemed to me that all that I had ever heard or read -on the subject under discussion was passing like a panorama before me, -arranged in perfectly logical order and sequence, and that all I had to -do was to cull a thunderbolt and hurl it at him." - -Two important conclusions are deducible from the premises here -laid down. The first is that it is essential to the highest mental -development that the objective and subjective faculties be cultivated -harmoniously, if the latter are cultivated at all. - -The second conclusion is of the most transcendent interest and -importance. It is that the subjective mind should never be allowed to -usurp control of the dual mental organization. Important as are its -functions and transcendent as are its powers, it is hedged about with -such limitations that it must be subjected to the imperial control of -the objective mind, which alone is endowed with the power to reason by -all methods. - -To sum up in a few words: To believe in the reality of subjective -visions is to give the subjective mind control of the dual mental -organization; and to give the subjective mind such control is for -Reason to abdicate her throne. The suggestions of the subjective mind -then become the controlling power. The result, in its mildest form of -manifestation, is a mind filled with the grossest superstitions,--a -mind which, like the untutored mind of the savage, "sees God in clouds, -and hears him in the wind." Its ultimate form of manifestation is -insanity. - -FOOTNOTES: - -[Footnote 7: Scott's poems are good illustrations. They are not ranked -as first class for the sole reason that they are too objective.] - -[Footnote 8: Autocrat of the Breakfast-Table.] - -[Footnote 9: Philosophy of Mystery, p. 93.] - - - - -[Illustration] - - - - -CHAPTER VI. - -PERCEPTION OF THE FIXED LAWS OF NATURE. - - Three Sub-classes of Mental Phenomena.--Mathematical - Prodigies.--Musical Prodigies.--Measurement of Time.--Distinction - between Results of Objective Education and Intuitive - Perception.--Zerah Colburn, the Mathematical Prodigy.--The - Lightning Calculator.--Blind Tom, the Musical Prodigy.--The - Origin and Uses of Music.--East Indian Fakirs.--Measurement - of Time.--The Power possessed by Animals.--Illustrative - Incidents.--Hypnotic Subjects.--Jouffroy's Testimony.--Bernheim's - Views.--Practical Observations.--The Normal Functions of Objective - Intelligence.--The Limitations of Subjective Intelligence pertain - to its Earthly State only.--Its Kinship to God demonstrated by its - Limitations.--Omniscience cannot reason inductively.--Induction is - Inquiry.--Perception the Attribute of Omniscience.--Conclusions - regarding the Power of the Soul. - - -There are three other sub-classes of subjective mental phenomena which -must be grouped by themselves, inasmuch as they are governed by a -law which does not pertain to the classes mentioned in the preceding -chapter, although there are some characteristics which are common to -them all. The first of these classes of phenomena is manifested in -mathematical prodigies; the second in musical prodigies; and the third -pertains to the measurement of time. - -The important distinction to be observed between the phenomena -described in the preceding chapter and those pertaining to mathematics, -music, and the measurement of time, consists in the fact that in the -former everything depends upon objective education, whilst the latter -are apparently produced by the exercise of inherent powers of the -subjective mind. - -In order not to be misunderstood it must be here stated that on all -subjects of human knowledge not governed by fixed laws, the subjective -mind is dependent for its information upon objective education. -In other words, it knows only what has been imparted to it by and -through the objective senses or the operations of the objective mind. -Thus, its knowledge of the contents of books can only be acquired by -objective methods of education. Its wonderful powers of acquiring and -assimilating such knowledge are due to its perfect memory of all that -has been imparted to it by objective education, aided by its powers -of memory and of logical arrangement of the subject-matter. Leaving -clairvoyance and thought-transference out of consideration for the -present, the principle may be stated thus: The subjective mind cannot -know, by intuition, the name of a person, or a geographical location, -or a fact in human history. But it does know, by intuition, that two -and two make four. - -No one without an objective education can, by the development of the -subjective faculties alone, become a great poet, or a great artist, -or a great orator, or a great statesman. But he may be a great -mathematician or a great musician, independently of objective education -or training, by the development of the subjective faculties alone. -Many facts are on record which demonstrate this proposition. Hundreds -of instances might be cited showing to what a prodigious extent the -mathematical and musical faculties can be developed in persons, not -only without objective training, but, in some instances, without a -brain capable of receiving any considerable objective education. - -Mathematical prodigies of the character mentioned are numerous; one -of the most remarkable was the famous Zerah Colburn. The following -account of his early career, published when he was yet under eight -years of age, is taken from the "Annual Register" of 1812, an English -publication, and will serve to illustrate the proposition: - - "The attention of the philosophical world has been lately attracted - by the most singular phenomenon in the history of human mind that - perhaps ever existed. It is the case of a child, under eight years - of age, who, without any previous knowledge of the common rules of - arithmetic, or even of the use and power of the Arabic numerals, - and without having given any attention to the subject, possesses, - as if by intuition, the singular faculty of solving a great variety - of arithmetical questions by the mere operation of the mind, and - without the usual assistance of any visible symbol or contrivance. - - "The name of the child is Zerah Colburn, who was born at Cabut - (a town lying at the head of the Onion River, in Vermont, in the - United States of America), on the 1st of September, 1804. About two - years ago,--August, 1810,--although at that time not six years of - age, he first began to show these wonderful powers of calculation - which have since so much attracted the attention and excited the - astonishment of every person who has witnessed his extraordinary - abilities. The discovery was made by accident. His father, who had - not given him any other instruction than such as was to be obtained - at a small school established in that unfrequented and remote - part of the country, and which did not include either writing - or ciphering, was much surprised one day to hear him repeating - the products of several numbers. Struck with amazement at the - circumstance, he proposed a variety of arithmetical questions to - him, all of which the child solved with remarkable facility and - correctness. The news of the infant prodigy was soon circulated - through the neighborhood, and many persons came from distant parts - to witness so singular a circumstance. The father, encouraged by - the unanimous opinion of all who came to see him, was induced to - undertake with this child the tour of the United States. They were - everywhere received with the most flattering expressions, and in - several towns which they visited, various plans were suggested to - educate and bring up the child free from all expense to his family. - Yielding, however, to the pressing solicitations of his friends, - and urged by the most respectable and powerful recommendations, as - well as by a view to his son's more complete education, the father - has brought the child to this country, where they arrived on the - 12th of May last; and the inhabitants of this metropolis have for - the last three months had an opportunity of seeing and examining - this wonderful phenomenon, and verifying the reports that have - been circulated respecting him. Many persons of the first eminence - for their knowledge in mathematics, and well known for their - philosophical inquiries, have made a point of seeing and conversing - with him, and they have all been struck with astonishment at his - extraordinary powers. It is correctly true, as stated of him, that - he will not only determine with the greatest facility and despatch - the exact number of minutes or seconds in any given period of - time, but will also solve any other question of a similar kind. - He will tell the exact product arising from the multiplication of - any number consisting of two, three, or four figures by any other - number consisting of the like number of figures; or any number - consisting of six or seven places of figures being proposed, he - will determine with equal expedition and ease all the factors of - which it is composed. This singular faculty consequently extends - not only to the raising of powers, but to the extraction of the - square and cube roots of the number proposed, and likewise to the - means of determining whether it is a prime number (or a number - incapable of division by any other number); for which case there - does not exist at present any general rule amongst mathematicians. - All these and a variety of other questions connected therewith are - answered by this child with such promptness and accuracy (and in - the midst of his juvenile pursuits) as to astonish every person who - has visited him. - - "At a meeting of his friends, which was held for the purpose of - concerting the best methods of promoting the views of the father, - this child undertook and completely succeeded in raising the - number 8 progressively up to the sixteenth power. And in naming - the last result, viz., 281,474,976,710,656! he was right in every - figure. He was then tried as to other numbers consisting of one - figure, all of which he raised (by actual multiplication, and - not by memory) as high as the tenth power, with so much facility - and despatch that the person appointed to take down the results - was obliged to enjoin him not to be so rapid. With respect to - numbers consisting of two figures, he would raise some of them to - the sixth, seventh, and eighth power, but not always with equal - facility; for the larger the products became, the more difficult he - found it to proceed. He was asked the square root of 106,929; and - before the number could be written down, he immediately answered, - 327. He was then required to name the cube root of 268,336,125; and - with equal facility and promptness he replied, 645. Various other - questions of a similar nature, respecting the roots and powers - of very high numbers, were proposed by several of the gentlemen - present, to all of which he answered in a similar manner. One of - the party requested him to name the factors which produced the - number 247,483: this he immediately did by mentioning the numbers - 941 and 263,--which, indeed, are the only two numbers that will - produce it. Another of them proposed 171,395, and he named the - following factors as the only ones, viz., 5 × 34,279, 7 × 24,485, - 59 × 2,905, 83 × 2,065, 35 × 4,897, 295 × 581, and 413 × 415. He - was then asked to give the factors of 36,083; but he immediately - replied that it had none,--which in fact was the case, as 36,083 - is a prime number. Other numbers were indiscriminately proposed - to him, and he always succeeded in giving the correct factors, - except in the case of prime numbers, which he discovered almost as - soon as proposed. One of the gentlemen asked him how many minutes - there were in forty-eight years; and before the question could be - written down he replied, 25,228,800; and instantly added that the - number of seconds in the same period was 1,513,728,000. Various - questions of the like kind were put to him, and to all of them he - answered with equal facility and promptitude, so as to astonish - every one present, and to excite a desire that so extraordinary a - faculty should, if possible, be rendered more extensive and useful. - It was the wish of the gentlemen present to obtain a knowledge of - the method by which the child was enabled to answer with so much - facility and correctness the questions thus put to him; but to all - their inquiries on the subject (and he was closely examined on this - point) he was unable to give them any information. He persistently - declared (and every observation that was made seemed to justify - the assertion) that he did not know how the answer came into his - mind. In the act of multiplying two numbers together, and in the - raising of powers, it was evident, not only from the motion of his - lips, but also from some singular facts which will be hereafter - mentioned, that some operations were going forward in his mind; yet - that operation could not, from the readiness with which the answers - were furnished, be at all allied to the usual mode of proceeding - with such subjects; and moreover he is entirely ignorant of the - common rules of arithmetic, and cannot perform upon paper a simple - sum in multiplication or division. But in the extraction of roots - and in mentioning the factors of high numbers, it does not appear - that any operation can take place, since he will give the answer - immediately, or in a very few seconds, where it would require, - according to the ordinary method of solution, a very difficult and - laborious calculation; and, moreover, the knowledge of a prime - number cannot be obtained by any known rule. - - "It must be evident, from what has here been stated, that the - singular faculty which this child possesses is not altogether - dependent on his memory. In the multiplication of numbers and in - the raising of powers, he is doubtless considerably assisted by - that remarkable quality of the mind; and in this respect he might - be considered as bearing some resemblance (if the difference - of age did not prevent the justness of the comparison) to the - celebrated Jedidiah Buxton, and other persons of similar note. But - in the extraction of the roots of numbers and in determining their - factors (if any), it is clear to all those who have witnessed the - astonishing quickness and accuracy of this child that the memory - has nothing to do with the process. And in this particular point - consists the remarkable difference between the present and all - former instances of an apparently similar kind." - -The latter remark above quoted would not apply to the present day, for -many parallel cases have been reported within the present decade. - -It was hoped that the powers of this child would develop by education; -and for this purpose he was placed in school and trained in objective -methods of mathematical calculation. It was believed that when his -mind became mature he would be able to impart to others the process -by which his calculations were made. But his friends were doomed to -disappointment. His powers did not improve by objective training. On -the contrary, they deteriorated just in proportion to his efforts -in that direction, and his pupils derived no benefit from the -extraordinary faculties with which he was endowed. This has been the -invariable rule in such cases. - -A few years ago a gentleman travelled through this country teaching -arithmetic. He was known as the "lightning calculator." His powers were -indeed marvellous. He could add a column of as many numbers as could -be written on a sheet of legal cap, by casting an instantaneous glance -upon the page; but he succeeded no better as a teacher than thousands -of others who could not add a column of numbers without reading every -figure by the usual laborious, objective process. He could give no -explanation of his powers other than that he possessed extraordinary -quickness of vision. But any one who is sufficiently acquainted with -the elements of optical laws to be aware that in the light of a flash -of lightning a drop of falling rain appears to be suspended motionless -in the air, knows that objective vision is not capable of such rapid -transition as to enable one to see at a glance each particular figure -in a column of a hundred numbers. When to this is added the labor -of calculating the relation and aggregate values of the numbers, -the conclusion is inevitable that such powers are not given to our -objective senses, but must be inherent in the human soul, and beyond -the range of objective explanation or comprehension. - -Musical prodigies furnish further illustrations of the principle -involved. Of these the most remarkable is the negro idiot, known -as Blind Tom. This person was not only blind from birth, but was -little above the brute creation in point of objective intelligence or -capacity to receive objective instruction. Yet his musical capacity -was prodigious. Almost in his infancy it was discovered that he could -reproduce on the piano any piece of music that he had ever heard. A -piece of music, however long or difficult, once heard, seemed to be -fixed indelibly in his memory, and usually could be reproduced with -a surprising degree of accuracy. His capacity for improvisation was -equally great, and a discordant note rarely, if ever, marred the -harmony of his measures. - -These well known facts of Blind Tom's history furnish complete -illustrations,--first of the perfection of subjective memory; and -second, of the inherent power of the subjective mind to grasp the -laws of harmony of sounds; and that, too, independently of objective -education. - -Music belongs to the realm of the subjective; it is a passion of the -human soul, and it may be safely affirmed that all really good music -is the direct product of the subjective mind. It is true that there is -much so-called music to be heard which is the product of the objective -intelligence. But no one can fail to recognize its origin, from its -hard, mechanical, soulless character and quality. It bears the same -relation to the product of the subjective mind that mere rhyme does -to the poetry of a Milton. Music is at once the legitimate offspring -of the subjective mind and one of the most potent means of inducing -the subjective condition. It is a well-known practice of so-called -"spiritual mediums" to have music at their séances, for the ostensible -purpose of securing the "harmonious conditions" necessary to insure a -successful performance. Their theory is that the music harmonizes the -audience, and that by a reflex action the medium is favorably affected. -It is probable that such would be the effect to a limited extent, but -the greatest effect is direct and positive upon the medium. - -The East Indian fakirs invariably invoke the aid of music to enable -them to enter the subjective state when they are about to give an -exhibition of occult power. In fact, the power of music over the -subjective mind is practically unlimited. It speaks the universal -language of the soul, and is comprehended alike by prince and by -peasant. It is the most powerful auxiliary of love, of religion, and of -war. It nerves the soldier to deeds of heroism, and soothes his dying -moments. It inspires alike the devotee of pleasure and the worshipper -of God. But whilst it interprets every human emotion and embodies the -inward feelings of which all other arts can but exhibit the outward -effect, its laws are as fixed and immutable as the laws of mathematics. - -The next subdivision or branch of the subject pertains to the faculty -of measuring the lapse of time. This power is inherent in the -subjective mind, and in that alone; the objective mind, _per se_, -does not possess it. The only means by which the objective mind can -measure time is by the exercise of the physical senses, either in the -observation of the motions of the heavenly bodies, or of some other -physical object or phenomenon which objective experience has shown to -be a safe criterion upon which to base an estimate. - -The subjective mind, on the other hand, possesses an inherent power -in that direction, independent of objective aids or the exercise -of reason. It is possessed by man in common with many of the brute -creation. It is strikingly exhibited in dogs, horses, and other -domestic animals accustomed to regular hours of employment. - -A friend of the writer once owned a large plantation in one of the -Southwestern States, upon which he worked a large number of mules. -They were regularly employed on week-days, but on Sundays they were -turned into a corral and allowed to rest. On regular work-days they -were tractable and easily handled; but if one was wanted for a Sunday -excursion it was with the greatest difficulty that he could be caught -or made to perform any labor whatever. - -An English gentleman, well known to the writer, relates a curious -anecdote of a dog which was raised in his family. After the dog had -come to maturity, one of the sons married and set up an establishment -about three miles from the parental mansion. It was the habit of the -family to see that the dog was fed regularly, immediately after each -meal, with the scraps from the table. At the home mansion the Sunday -dinner-hour was the same as on week-days, but was just two hours -earlier than that adopted at the son's establishment. This fact the -dog by some means became acquainted with, and he never failed to take -advantage of the information. Every Sunday he would wait patiently for -the home dinner; and having finished it, he would promptly take his -departure, and never failed to put in an appearance at the son's house -on time for dinner, where he was sure to be welcomed and entertained as -an honored guest. On week-days the dinner-hour at the two houses was -the same, and consequently he never made a pilgrimage in search of an -extra meal on any day but Sunday. - -A favorite mastiff in the family of the writer has taken upon himself -the regulation of the household affairs. He awakens the family in the -morning at a certain hour, and insists upon promptitude in rising. At -precisely twelve o'clock he notifies the family that it is time to feed -the horse, and will give no one any peace until his friend's wants are -supplied. His own meal seems to be a secondary consideration. At three -o'clock he notifies his mistress that it is time to visit the kitchen -and give directions for preparing dinner. It is not because he expects -to be fed at that time, for he is never fed until the family have -dined, two hours later. At nine o'clock he rises from his rug on the -library floor, and insists upon a visit to the kitchen for a lunch. It -is rare that he varies five minutes from the regular hours above noted, -but is generally within a minute. - -This power is exhibited in its perfection in hypnotic subjects and in -ordinary sleep. It is that faculty which enables one to awake at an -appointed hour in the night, when, before going to sleep, he has made -a firm resolution to do so. M. Jouffroy, one of the most celebrated -philosophers of France, in speaking of this subject says:-- - - "I have this power in perfection, but I notice that I lose it if - I depend on any one calling me. In this latter case my mind does - not take the trouble of reasoning the time or of listening to the - clock. But in the former it is necessary that it do so, otherwise - the phenomenon is inexplicable. Every one has made or can make this - experiment." - -M. Jouffroy is doubtless mistaken in supposing that the mind is -necessarily employed in watching the clock; for the experiment is just -as successful in the absence of any timepiece. Besides, the fact that -animals possess the faculty shows that it is an inherent attribute of -the subjective mind. It is the lapse of time that is noted by men as -well as by animals, and is wholly independent of artificial methods -or instruments for marking the divisions of time. Every one possesses -this faculty in a greater or less degree, and the subject need not, -therefore, be enlarged upon. - -As before intimated, hypnotic subjects possess in a very remarkable -degree the faculty of noting the lapse of time. On this subject -Professor Bernheim[10] says:-- - - "If a somnambulist is made to promise during his sleep that he will - come back on such and such a day, at such and such an hour, he - will almost surely return on the day and at the hour, although he - has no remembrance of his promise when he wakes up. I made A say - that he would come back to me in thirteen days, at ten o'clock in - the morning. He remembered nothing when he waked. On the thirteenth - day, at ten o'clock in the morning, he appeared, having come three - kilometres from his house to the hospital. He had been working in - the foundries all night, went to bed at six in the morning, and - woke up at nine with the idea that he had to come to the hospital - to see me. He told me that he had had no such idea on the preceding - days, and did not know that he had to come to see me. It came into - his head just at the time when he ought to carry it out." - -It is also well known to all hypnotists that subjects in a hypnotic -sleep will awaken at any hour prescribed to them by the operator, -seldom varying more than five minutes from the time set, even when the -sleep is prolonged for hours. If the subject is commanded to sleep, -say, ten or fifteen minutes, he will generally awaken exactly on -time. This fact also is universally recognized by those familiar with -hypnotic phenomena, and the subject need not be further illustrated. - -In concluding this chapter, it is impossible to refrain from indulging -in a few general observations regarding the conclusions derivable from -the peculiar characteristics of the subjective intelligence thus far -noted. We have seen that certain phenomena depend for their perfect -development upon objective education, and that certain other phenomena -are exhibited in perfection independent of objective education. -In other words, certain powers are inherent in the subjective -intelligence. These powers appear to pertain to the comprehension of -the laws of Nature. We have seen that, under certain conditions, the -subjective mind comprehends by intuition the laws of mathematics. It -comprehends the laws of harmony of sounds, independently of objective -education. By true artists the laws of the harmony of colors are also -perceived intuitively.[11] These facts have been again and again -demonstrated. It would seem, therefore, to be a just conclusion that -the subjective mind, untrammelled by its objective environment, will be -enabled to comprehend all the laws of Nature, to perceive, to know all -truth, independent of the slow, laborious process of induction. - -We are so accustomed to boast of the "god-like reason" with which man -is endowed, that the proposition that the subjective mind--the soul--of -man is incapable of exercising that function, in what we regard as the -highest form of reasoning, seems, at first glance, to be a limitation -of the intellectual power of the soul, and inconsistent with what we -have been accustomed to regard as the highest attributes of human -intelligence. But a moment's reflection will develop the fact that this -apparent limitation of intellectual power is, in reality, a god-like -attribute of mind. God himself cannot reason inductively. Inductive -reasoning presupposes an inquiry, a search after knowledge, an effort -to arrive at correct conclusions regarding something of which we are -ignorant. To suppose God to be an inquirer, a seeker after knowledge, -by finite processes of reasoning, is a conception of the Deity which -negatives his omniscience, and measures Infinite Intelligence by purely -finite standards. For our boasted "god-like reason" is of the earth, -earthy. It is the noblest attribute of the finite mind, it is true, -but it is essentially finite. It is the outgrowth of our objective -existence. It is our safest guide in the walks of earthly life. It -is our faithful monitor and guardian in our daily struggle with our -physical environment. It is our most reliable auxiliary in our efforts -to penetrate the secrets of Nature, and wrest from her the means of -subsistence. But its functions cease with the necessities which called -it into existence; for it will be no longer useful when the physical -form has perished, and the veil is lifted which hides from mortal eyes -that world where all truth is revealed. Then it is that the soul--the -subjective mind--will perform its normal functions, untrammelled by -the physical form which imprisons it and binds it to earth, and in its -native realm of truth, unimpeded by the laborious processes of finite -reasoning, it will imbibe all truth from its Eternal Source. - -FOOTNOTES: - -[Footnote 10: Suggestive Therapeutics, p. 37.] - -[Footnote 11: It must be here remarked that although the laws -pertaining to the harmony of colors may be comprehended by intuition, -yet an objective education is necessary to enable the artist to -combine the necessary pigments to produce the colors on canvas, and to -perform the other mechanical labor necessary to place the paints upon -the canvas in such relations as to produce a picture. When this is -acquired, intuition will do the rest.] - - - - -[Illustration] - - - - -CHAPTER VII. - -EFFECTS OF ADVERSE SUGGESTION. - - The Subjective Mind Incapable of Controversial Argument.--A - Sceptical Audience demoralizes it.--The Presence of an - Avowed Sceptic prevents Successful Exhibition of Subjective - Phenomena.--Labouchere and Bishop.--The Royal Academy of - Medicine.--Its Offer to Clairvoyants.--Failure to earn - Reward.--Harmonious Conditions required by Spiritists.--The Seybert - Commission.--Trance-Speaking Mediums.--How demoralized.--Adverse - Suggestion the Cause of Failure in All Cases.--Possible - Lack of Telepathic Conditions in Bishop's Case.--General - Conclusions.--Failure Consistent with Honesty of Mediums. - - -Another important peculiarity of the subjective mind is that it is -incapable of controversial argument. This subject has been briefly -alluded to in a former chapter; but it is of so much importance that a -more extended consideration of it is demanded, inasmuch as it affords -a clear explanation of various phenomena which have never yet been -satisfactorily accounted for. It is well known among hypnotists that it -is very difficult, if not impossible, to make satisfactory experiments -with a subject in the presence of a sceptical audience. Especially -is this true if the scepticism is open, avowed, and aggressive. -It is also well known that, when a subject is in a state of lucid -somnambulism, no satisfactory results can be obtained if any one -disputes him, or attempts an argument, or accuses him of shamming, or -of a want of good faith. Such a course always results in great distress -of mind on the part of the subject, and generally in restoring him -to normal consciousness. In the higher phases of hypnotic phenomena -this peculiarity is still more marked. In exhibiting the phenomena of -clairvoyance and thought-transference, or mind-reading, it is next to -impossible to obtain good results in the presence of an avowed sceptic. -The controversy between Washington Irving Bishop and Mr. Labouchere is -fresh in the minds of most readers. Mr. Bishop was giving successful -exhibitions of his wonderful powers in public assemblies and in private -circles in London. He had demonstrated again and again his power to -read the thoughts of others and to decipher the contents of sealed -envelopes under the strictest test conditions, in the presence of many -competent and trustworthy observers. In the height of his success Mr. -Labouchere came out in his paper and denounced the whole thing as a -humbug. To prove his sincerity he placed a Bank of England note for a -large amount in a sealed envelope, and offered to give it to Mr. Bishop -if he should correctly read the number. Repeated trials to do so ended -in dismal failure. It was a feat that he had successfully performed a -thousand times before, and many times afterwards. But the number on -that particular bank-note he never could decipher. - -In 1831 the Royal Academy of Medicine of France appointed a commission -to investigate the subject of animal magnetism. The commission was -composed of some of the ablest scientists of the Academy, and it -prosecuted its investigations until 1837, when it made its report. -Amongst other things it announced that it had demonstrated the fact -that some mesmeric subjects possessed clairvoyant power; that such -subjects could, with their eyes "exactly closed by the fingers," -distinguish objects, tell the color and number of cards, and read lines -of a book opened at a chance page. Without entering into the details -of the controversy that followed this report, it is sufficient to say -that a standing offer of a large sum of money was made to any one who -should demonstrate the reality of clairvoyant power in the presence of -a committee appointed for the purpose. It is said that many attempts -have been made by good clairvoyants to earn this money, but every -attempt has ended in total failure. Volumes might be written detailing -such tests and such failures. - -Exhibitions of the phenomena of spiritism are constantly liable to -utter failure in the presence of avowed sceptics. Every one who has -attended a "spiritual" séance is aware of the strict regard paid -to securing "harmonious conditions;" and all know how dismal is -the failure when such conditions cannot be obtained. It frequently -happens that some one will inadvertently remark that "spirits never -come when I am around;" and in nine such cases out of ten the séance -will end in failure when such a remark is made. Any argument against -spiritism, especially if addressed to the medium, or any controversy on -the subject in his presence, will destroy all chance of a successful -exhibition. Investigating committees nearly always fail to observe the -promised phenomena when the character and objects of the committee -are known to the medium. Thus, the Seybert Commission, a majority of -whose members were pronounced sceptics, utterly failed to witness any -phenomena which might not be produced by legerdemain. In their report -they take occasion to say:-- - - "Our experience has been ... that as soon as an investigation, - worthy of the name, begins, all manifestations of spiritist power - cease.... Even the very spirit of investigation, or of incredulity, - seems to exercise a chilling effect and prevents a successful - manifestation."[12] - -It will be observed that the last sentence betrays the fact that -the writer regards "the spirit of investigation" and "the spirit of -incredulity" as synonymous terms. It is certain that the Seybert -Commission as a body did so regard them, and made no effort to conceal -the fact from the mediums who submitted to be examined. Every medium -whom they examined was made fully aware of the incredulity of the -majority of the Commission, and thus every effort to produce the -phenomena failed. - -The same peculiarity is observed in trance-speaking mediums, especially -in those who speak in a purely subjective condition. No matter how -great is their flow of eloquence, or how perfect their command of -their subject, they utterly break down when confronted by an adverse -argument. So well is this peculiarity known that their friends never -suffer them to be interrupted. - -It would be useless to multiply instances of this character. It is -sufficiently evident from what has been said that one invariable result -follows the one condition. In the investigation of physical phenomena -the scientific observer would not hesitate to concede that where a -marked result invariably follows a given condition, the two must -sustain towards each other the relation of cause and effect. It will -not be difficult to establish that relation in this case; and that, -too, on principles consistent with the supposition of the absolute -integrity of all concerned. - -It is, in fact, but another striking illustration of the fundamental -principles laid down in preceding chapters of this book. It -demonstrates more completely than almost any other phenomenon the -absolute amenability of the subjective mind to the power of suggestion. -It will not be gainsaid that all the phenomena mentioned--clairvoyance, -thought-transference, hypnotism, and mediumship--are embraced under the -one generic title, subjective or hypnotic; they are therefore governed -by the same general laws. - -The hypnotic subject who is in the presence of an openly sceptical -audience, and who hears some one declare that the subject is shamming, -instantly seizes upon the declaration; and it is to him a suggestion -that is as potent as the one which induced the hypnotic condition. -The suggestion of the operator is thus neutralized, so to speak, by a -counter-suggestion, which reduces the subject at once to his normal -condition. In such a case the subject cannot be again hypnotized -so long as the sceptic is present; his very presence is a standing -suggestion of the unreality of the hypnotic condition which cannot be -overcome by the operator. - -In the case of Bishop, the mind-reader, the same principle applies with -equal force. The mental state which enabled him to read the contents -of a sealed envelope was self-induced. It was a partially hypnotic -condition, induced by auto-suggestion. When Labouchere's envelope -was presented to him, the very manner of presenting it--the offer of -its contents as a gift if he would read the number of the bank-note -within--was a defiance of his power. It was a suggestion of the most -emphatic character and potency that, do what he would, he could not -read the contents of that envelope. Again, the anxiety engendered in -the mind of the clairvoyant was another factor which added force to the -suggestion. The offer was not only defiant, it was even public. The -whole civilized world was apprised of the controversy. The professional -reputation of the man was at stake. His future career depended upon his -success; and every dollar of value in that note not only added to his -anxiety to win the prize, but contributed its force to the suggestion -that he could not succeed. - -There is, however, another factor which should be considered in -Bishop's case, and which may account for his failure on other grounds -than adverse suggestion. Bishop was a professional mind-reader, and, -as I understand it, did not profess to have independent clairvoyant -powers. If, therefore, no one knew the number of the bank-note, it -is obvious that failure was inevitable, for the reason that the -fundamental conditions of success were absent. There was no mind in -possession of the number, and there was no mind to read. It was, -therefore, not a fair test of his professed powers in any view of the -case. But if Labouchere did know the number of the note, the failure -was easily accounted for, as before remarked, on the principle of -adverse suggestion. - -It is obvious that the principle of adverse suggestion applies to all -phases and conditions of subjective mental activity; and the necessity -for harmonious conditions, so constantly insisted upon by spiritists -as a condition precedent to the production of their peculiar forms of -hypnotic phenomena, is seen to be a scientific fact of immense value -and significance, and not a mere subterfuge to enable them to practice -a fraud and impose on the credulity of their auditors. - -FOOTNOTES: - -[Footnote 12: Seybert Commission, Report, p. 15.] - - - - -[Illustration] - - - - -CHAPTER VIII. - -HYPNOTISM AND MESMERISM. - - Warfare of the Schools.--History of the Science.--Mesmer's - Career.--The Academicians.--The Successors of Mesmer.--The Royal - Academy of Medicine.--Its Idiotic Prejudices.--Dr. Braid's - Discovery.--Re-baptism of the Science.--Effects of Braid's - Discoveries.--Liébault's Theory of Suggestion.--The Nancy School - and the Paris School compared.--The Fluidic Theory.--The Law - of Suggestion the Greatest Discovery in Psychic Science.--The - Significance of Braid's Discoveries not Appreciated.--Hypnotism of - Animals.--The Charcot School.--The Sources of its Errors.--Reform - in Terminology suggested.--The Mesmeric Theory.--Braid's - Processes not productive of Higher Phenomena--Mesmerization of - Animals.--Recapitulation of Points. - - -Thus far little has been said regarding the light which has been shed -upon the subject under consideration by the discoveries of modern -science. The more important of these discoveries having resulted from -investigations of the subject of hypnotism, it will be necessary -briefly to review the more salient features of that science, and to -trace its progress from the time of Mesmer down to the present day. - -Since the time when Mesmer first brought his discoveries to the -attention of the scientific world the students of the phenomena which -he evoked have been hopelessly at variance. That they should entertain -diverse theories regarding the cause of phenomena so strange and full -of mystery is natural. That they should, in the absence of knowledge of -the subject, abuse and vilify each other because of their differences -of opinion, was to be expected. Hatred of our neighbor because his -problematical theories do not agree with our undemonstrable hypotheses -is, unfortunately, one of the salient weaknesses of human nature. - -It is, however, comparatively rare that scientific investigators -disagree regarding the demonstrable facts pertaining to a subject -under investigation. Yet this is the condition in which we find the -science of hypnotism after more than a century of research by some of -the ablest scientists of the world. They are divided into schools, -to-day, as they were in the infancy of the science. Indeed, the science -is still in its infancy. Facts have accumulated, it is true; and they -will be found to be of infinite advantage to some future investigator -whose mind is capable of rising above the prejudices which characterize -the different schools, and of assimilating and harmonizing their -demonstrated facts into one comprehensive system. - -Thus far the different schools have distrusted or denied each other's -facts, and waged war upon each other's theories. The most carefully -conducted experiments of one school will, in the hands of the other, -produce opposite results. Hence each experimenter is irresistibly led -to distrust the scientific accuracy of the methods employed by others, -or to admit their integrity only at the expense of their intelligence. -In the mean time each school has conducted its experiments seemingly -by the most rigid scientific methods and with conscientious fidelity -to truth; but the results of each apparently disprove the conclusions -of all the others. Hence it is that, in the bibliography of hypnotism, -we find an immense mass of well-authenticated facts which, tried -by the standards of any one of the different schools, appears like -an appalling hodge-podge of falsehood and delusion, chicanery and -superstition. Indeed, no other science, since the dawn of creation, -has suffered so much at the hands of ignorance and superstition as -the science under discussion. Its ancient history is the record of -the supernatural in all the nations of the earth. Its phenomena have -been the foundation of all the religions and all the superstitions of -ancient times. Its modern history has also been largely a record of -superstitious belief, fostered by chicanery and ignorance; the nature -of the phenomena being such that in the hands alike of honest ignorance -and conscious fraud they may be made to sanction every belief, confirm -every dogma, and foster every superstition. It was these facts which -drove scientific men from the field of investigation in the early -modern history of the science. Mesmer himself, in the light of modern -knowledge of the subject, is apt to be accused of charlatanism; -but, as we shall see further on, he is entitled, in common with all -investigators, to the largest measure of charity. - -As before remarked, the facts of hypnotism obtained by the -experimenters of the different schools appear to contradict each -other. This, however, is obviously only an apparent contradiction, for -it is axiomatic that no one fact in Nature is inconsistent with any -other fact. It follows that there must be some underlying principle or -principles, heretofore overlooked, which will harmonize the facts. It -is the purpose of this chapter to outline a few fundamental principles -which, properly understood, will enable the student of hypnotism to -reconcile many seeming inconsistencies. An understanding of the salient -points of difference between the various schools can best be conveyed -by briefly outlining the modern history of the science. - -Mesmer is entitled to the credit of having first brought the subject to -the attention of the scientific world, although probably his attention -was attracted to it by the writings of Paracelsus and Van Helmont. In -the early part of his career he was deeply interested in the study of -astrology, and he fancied that the planets somehow exerted an influence -on the health of human beings. He at first thought that this influence -was electrical, but afterwards referred it to magnetism. At that time -his cures were effected by stroking the diseased bodies with artificial -magnets. He achieved considerable success by such means, and published -a work in 1766 entitled "De Planetarum Influxa." In 1776, however, he -met Gassner, a Catholic priest who had achieved great notoriety by -curing disease by manipulation, without the use of any other means. -Mesmer then threw away his magnets, and evolved the theory of "animal -magnetism." This he held to be a fluid which pervades the universe, but -is most active in the human nervous organization, and enables one man, -charged with the fluid, to exert a powerful influence over another. - -Two years after meeting Gassner he went to Paris, and at once threw -that capital into the wildest excitement by the marvellous effects -of his manipulations. He was treated with contumely by the medical -profession; but the people flocked to him, and many wonderful cures -were effected. His methods, in the light of present knowledge, smack -of charlatanism; but that he believed in himself was demonstrated by -his earnest demand for an investigation. This the Government consented -to, and a commission, composed of physicians and members of the Academy -of Sciences, was appointed, of which Benjamin Franklin was a member. -The report admitted the leading facts claimed by Mesmer, but held -that there was no evidence to prove the correctness of his magnetic -fluid theory, and referred the wonderful effects witnessed to the -"imagination" of the patients. Their conclusion was that the subject -was not worthy of further scientific investigation. - -It is difficult at this day to conceive by what process of reasoning -that learned body could arrive at such a conclusion. They admitted -the existence of a motive force capable of controlling man's physical -organization, that this force is amenable to control by man, and that -this control is capable of being reduced to an art. Then they proceed -to announce a discovery of their own,--a discovery, by the way, which -turns out to be the most important which modern science had, at that -time, contributed to the solution of the great problem. They discovered -that the phenomena were purely subjective, thereby demonstrating the -power of mind over matter. If they had stopped there, or if they had -concluded that this wonderful force was worthy of the most searching -scientific investigation, they would have been entitled to the -gratitude of all mankind, and the science would have been at once -wrested from the hands of ignorance and empiricism. That they should -content themselves with disproving Mesmer's theory of causation, and, -after having themselves made a discovery of the true cause, should -announce that their own discovery was not worth the trouble of further -investigation, is inexplicable. - -Soon after this, Mesmer was driven into exile, followed by the -execrations of a majority of the medical profession, and died in 1815. -He left many disciples, a majority of whom were shallow empirics, and -mesmerism was brought still further into disrepute. There were a few -able and scientific men, however, who still pursued the investigation, -among whom were the Marquis de Puységur, Deleuze, and others. These -gentlemen revolutionized the art by first causing their subjects to -sleep by means of gentle manipulation, instead of surrounding them -with mysticism in dimly lighted apartments filled with sweet odors -and the strains of soft and mysterious music, as was the practice of -Mesmer. They developed in their subjects the power of clairvoyance, -and demonstrated it in a thousand ways. They caused them to obey -mental orders as readily as if the orders were spoken. They healed the -sick, caused the lame to walk, and the blind to see. In short, they -so far revived the interest in the subject that the Royal Academy of -Medicine, in France, felt compelled to order a new investigation. This -was done in 1825. A committee was appointed, composed of the ablest -and most cautious scientists in their body. For nearly six years that -committee pursued its investigations, and in 1831 it submitted its -report. It would be tedious to enumerate all the conclusions at which -it arrived. Its principal efforts were directed to the determination -of the therapeutic value of mesmerism. It confirmed much that had -been claimed for it in that respect, and demonstrated the power of -clairvoyance, by indubitable tests. It also confirmed the claim that -persons could be magnetized at a distance as well as by contact, -although there is nothing in the report which shows how far the -possibilities of suggestion were removed in that class of experiments. -Indeed, in deference to truth it must be here remarked that mesmerists -at that time had but a faint and undefined notion of the subtle _rôle_ -which suggestion plays in all psychological phenomena. Hence it follows -that in examining the record of experiments in the higher phenomena of -hypnotism we must make due allowance for possible error in all cases -where the nature of the experiments does not preclude the possibility -of suggestion having influenced the result, or where the possibilities -of suggestion have not been intelligently eliminated. - -The effect of this report was instantaneous and remarkable. The -advocates of magnetism as a therapeutic agent, and the believers -in the occult features of the phenomena, such as clairvoyance and -thought-transference, had scored a triumph. But it served only to -exasperate the average scientist and to intensify his prejudices. -The Academy refused to dignify the report by printing it, and it -rests to-day in silent oblivion in the manuscript archives of the -institution. Another committee was soon after appointed, headed by a -member who had openly sworn hostility to the doctrine. The result was -what might have been expected. After the examination of two subjects -under circumstances which, in the light of what is now known, rendered -failure inevitable, the committee made a very undignified report, -announcing the failure to produce the occult phenomena promised, -and impugning the intelligence of the former committee. Strange and -illogical as it may seem, the later report, which proved nothing, which -was confined to an announcement of merely negative results, which -simply showed that the committee did not witness certain promised -phenomena, was accepted by the average scientist as containing the -gospel of hypnotism, as against the report of the earlier committee, -which, after five years of laborious research, announced that it had -witnessed the phenomena in question and demonstrated their reality. - -For some years subsequent to this the investigation of the subject -was confined to its psychological and therapeutic features; but -every scientist who dabbled in it was tabooed by the majority of his -associates. Many able works were produced on the subject, but none of -them attracted the attention of the academicians until Dr. Braid, of -Manchester, undertook to demonstrate the theory that the hypothetical -magnetic fluid had nothing to do with the production of the phenomena. -Braid discovered that by placing a bright object before the eyes of the -subject, and causing him to gaze upon it with persistent attention, -he could be thrown into the hypnotic sleep, during which many of the -well-known phenomena ascribed to magnetism could be produced. This -seemed to point to the possibility of a physiological explanation of -the subject-matter. It attracted the attention of the scientists, -and thus to Braid belongs the credit of causing the subject to be at -last acknowledged as being within the domain of the exact sciences. -The academicians were now mollified. The pet theory of the mesmerists -appeared to have been demolished. The method was simple and easily -applied. The phenomena of thought-transference could not be produced -by its methods. It promised a physiological explanation; and, best of -all, it had been given a new name. It had received many names before -Braid undertook the task of rechristening it; but, with the exception -of "mesmerism," each was objectionable, because it implied a theory -of causation. The name "mesmerism" was obviously improper, because -Mesmer was neither the discoverer of the force, nor the inventor of the -practical method of evoking it. "Animal magnetism" implied Mesmer's -theory of magnetic currents. "Mental or animal electricity" implied -practically the same theory. "Neurology" indicated the science of -the nervous system. "Patheism" (from the Greek radical signifying -disease or suffering) and "etherology" (which means the science of the -refined part of the atmosphere) were equally meaningless as applied -to the subject. "Psycodunamy" signified the power of the soul; and -"electro-biology" was American, and not to be tolerated. But when -Braid denominated it "hypnotism,"--from the Greek word signifying -sleep,--it was hailed as a compromise sufficiently noncommittal to -entitle it to recognition, and "hypnotism" it will be called until some -academician drags to light the ultimate cause of all things. - -Braid has been accorded a great deal of credit for his original -researches and discoveries, but it is questionable whether he has -not been the indirect means of retarding the true progress of the -science. It is a remarkable fact that since his method of hypnotizing -has been generally adopted, the higher phenomena, such as clairvoyance -and thought-transference, have fallen into disrepute, and are now -rarely produced. Indeed, it may be said to be practically a lost art, -considered as a result of hypnotic processes. The cause of this will -receive attention hereafter. Braid could not cause his subjects to obey -his mental orders, and he disbelieved in the power of clairvoyance. He -acknowledged that some of his subjects could tell the shape of what -was "held at an inch and a half from the skin, on the back of the -neck, crown of the head, arm, or hand, or other parts of the body," -but held that "it is from feeling they do so."[13] He demonstrated the -extreme sensitiveness of one subject by causing her to obey the motion -of a glass funnel held in his hand, at a distance of fifteen feet.[14] -Truly, a remarkable case of "feeling." - -Braid is entitled to great credit for the discovery that the hypnotic -state can be induced independently of the presence or co-operation of -another person. Further than that, his work is practically valueless, -for the reason that he never understood the power or influence of -suggestion. It is therefore manifestly impossible to determine the -value of any experiment of his, except in cases the nature of which -precludes the possibility of suggestion being employed, or in cases -where it was expressly eliminated. - -Two facts, however, seem to have been demonstrated by his experiments, -both of which are of the utmost importance: - -1. That the hypnotic sleep can be induced independently of personal -contact with, or the personal influence of, another. - -2. That the sleep can be induced by his method without the aid of -suggestion. - -The mistake which his followers have made is in jumping to the -conclusion that because one of the primary conditions of hypnotic -phenomena can be induced without the aid of the magnetic hypothesis, -therefore the magnetic hypothesis is necessarily incorrect. The same -logic would induce a man who for the first time sees a railroad -train in motion to conclude that any other method of locomotion is -impracticable. Braid himself was not so illogical; for he expressly -says that he does not consider the methods identical, but does -"consider the condition of the nervous system induced by both modes to -be analogous." - -Another mistake, shared in common by both the modern schools of -hypnotists, is the failure to appreciate the significance of the fact -that by Braid's method the hypnotic condition can be induced without -the aid of suggestion. One school ignores the fact altogether, or -considers it of doubtful verity, and the other regards it merely as -an evidence that suggestion plays a secondary _rôle_ in hypnotic -phenomena. That both are to some extent wrong will appear at the proper -time, as will also the fact of the failure of all the schools to grasp -its real significance. - -For some years after the appearance of Braid's book there was but -little, if any, progress made in the science. His methods, however, -were generally adopted, but the value of his discovery was not -appreciated by his own countrymen; and it was not until the Continental -scientists extended his researches that he obtained substantial -recognition. Liébault was the first to confirm his experiments, and in -1866 he published a work, in which he advanced much that was new in -fact and theory. He was, in fact, the founder of what is now known as -the Nancy school of hypnotism. Many prominent scientists have followed -him, and many able works have been produced, prominent among which -may be mentioned "Suggestive Therapeutics," by Professor Bernheim, and -"Hypnotism," by Albert Moll, of Berlin. - -Professor Charcot, of the Paris Salpêtrière, is also the founder of a -school of hypnotism, which is generally known as the Paris school, or -school of the Salpêtrière. Charcot's great reputation as a scientist -obtained for him many followers at first, prominent among whom are -Binet and Féré, whose joint work, entitled "Animal Magnetism," has been -widely read both in Europe and America. - -These schools differ widely both in theory and practice, their only -point of union being their utter contempt for the theory and practice -of what must still be known, for want of a better term, as the mesmeric -school. - -These three schools represent the grand divisions which it will -be necessary to recognize in the discussion of the subject under -consideration. - -The leading points of difference between the three schools may be -briefly stated as follows:-- - -1. The theory of the Nancy school is that the different physiological -conditions characterizing the hypnotic state are determined by mental -action alone; that the phenomena can best be produced in persons of -sound physical health and perfect mental balance; and that this mental -action and the consequent physical and psychological phenomena are the -result, in all cases, of some form of suggestion. - -2. The Paris school holds that hypnotism is the result of an abnormal -or diseased condition of the nerves; that a great number of the -phenomena can be produced independently of suggestion in any form; -that the true hypnotic condition can be produced only in persons whose -nerves are diseased; and that the whole subject is explicable on the -basis of cerebral anatomy or physiology. - -3. The mesmerists hold to the fluidic theory of Mesmer: that the -hypnotic condition is induced, independent of suggestion, by passes -made by the operator over the subject, accompanied by intense -concentration of mind and will on the part of the former; that from -him flows a subtle fluid which impinges upon the subject wherever it -is directed, and produces therapeutic or other effects in obedience -to the will of the operator; that these effects can best be produced -by personal contact; but that they can be produced at a distance and -without the knowledge of the subject, and independently of suggestion. - -In discussing the merits of these several schools, it is perhaps -superfluous to say that it is self-evident that neither school can be -entirely right. Each presents an array of facts which seems to support -its theory; but as the theories are irreconcilable, and the facts -apparently contradict each other, it follows that some fundamental -principle underlying the whole subject-matter has been overlooked. It -is the purpose of this book to suggest a possible way to the discovery -of the principle,--the missing link which will unite the chain and bind -the facts of psychological science into one harmonious whole. - -The Nancy school of hypnotism is entitled to the credit of having made -the most important discovery in psychological science. The fact that -the subjective mind is constantly amenable to control by the power of -suggestion, constitutes the grand principle in psychological science, -which, when properly appreciated and applied, will solve every problem -and illuminate every obscurity in the labyrinthian science of the -human soul, so far as it will ever be possible for finite intelligence -to penetrate it. It is safe to say that in all the broad realm of -psychological science there is not a phenomenon upon which it will not -shed light. It is no discredit to that school to say that its leaders -and teachers do not yet seem to comprehend the profound significance of -their discovery, and that in one direction they have extended it too -far. It is the latter proposition which will first receive attention. - -They hold, very correctly, that all the phenomena of hypnotism, -subsequent to the induction of the hypnotic condition, are due to -the power of suggestion in some form. That this is true, admits of -no possible doubt. They also find by experiment that the hypnotic -condition can be induced simply by the power of suggestion. Their -conclusion is that suggestion is a necessary factor in the induction -of the hypnotic condition. That this is not true can be very readily -demonstrated by reference to a few well-known and admitted facts. One -of the first discoveries made by Braid was that by his methods the -hypnotic condition could be induced in persons who had never seen or -heard of hypnotic phenomena. - -The following passage from that learned author seems to have been -overlooked by those of his commentators who seek for evidence in his -experiments to prove that suggestion is a necessary factor in the -induction of the hypnotic condition:-- - - "In order to prove my position still more clearly, I called up - one of my men-servants, who knew nothing of mesmerism, and gave - him such directions as were calculated to impress his mind with - the idea that his fixed attention was merely for the purpose of - watching a chemical experiment in the preparation of some medicine, - and being familiar with such, he could feel no alarm. In two - minutes and a half his eyelids closed slowly with a vibrating - motion, his chin fell on his breast, he gave a deep sigh, and - instantly was in a profound sleep, breathing loudly.... In about - one minute after his profound sleep I aroused him and pretended - to chide him for being so careless, said he ought to be ashamed - of himself for not being able to attend to my instructions for - three minutes without falling asleep, and ordered him downstairs. - In a short time I recalled this young man, and desired him to sit - down once more, but to be careful not to go to sleep again, as - on the former occasion. He sat down with this intention; but at - the expiration of two minutes and a half his eyelids closed, and - exactly the same phenomena as in the former experiment ensued."[15] - -Now, whilst it is true that Braid did not realize the supreme potency -of suggestion as it is now understood by the Nancy school, he did -intelligently eliminate it in the experiment above related. It was his -purpose to demonstrate his theory that "the phenomena of mesmerism were -to be accounted for on the principle of a derangement of the state of -the cerebro-spinal centres, and of the circulatory and respiratory and -muscular systems."[16] In other words, he was seeking to demonstrate -his theory that the phenomena of mesmerism are attributable to a -physical rather than a mental cause. Hence his care to select a subject -who knew nothing of what was expected of him. - -Braid relates another circumstance equally demonstrative of the -proposition that suggestion is not a necessary factor in the induction -of the hypnotic state. He says:-- - - "After my lecture at the Hanover Square Rooms, London, on the 1st - of March, 1842, a gentleman told Mr. Walker, who was along with - me, that he was most anxious to see me, that I might try whether I - could hypnotize him. He said both himself and friends were anxious - he should be affected, but that neither Lafontaine nor others who - had tried him could succeed. Mr. Walker said, 'If that is what - you want, as Mr. Braid is engaged otherwise, sit down, and I will - hypnotize you myself in a minute.' When I went into the room, I - observed what was going on, the gentleman sitting staring at Mr. - Walker's finger, who was standing a little to the right of the - patient, with his eyes fixed steadily on those of the latter. I - passed on and attended to something else; and when I returned a - little after, I found Mr. Walker standing in the same position, - _fast asleep, his arm and finger in a state of cataleptiform - rigidity_, and the patient wide awake and staring at the finger all - the while."[17] - -This is a clear case of the induction of the hypnotic condition -without the aid of suggestion. Mr. Walker had no thought of going -into the state himself, but was intent on hypnotizing the patient. -The suggestion in his mind was, therefore, in the opposite direction. -He had, however, inadvertently placed himself in the proper attitude, -and so concentrated his gaze as to induce the state, and that directly -contrary to his auto-suggestion. - -These two instances have been cited from Braid for the reason that -(1) he was the discoverer of the method of hypnotizing by causing the -subject to gaze steadily upon an object; and (2) he was not attempting -to prove or disprove the theory of suggestion. His testimony is -obviously all the more reliable for that reason, for one is prone to -distrust the verity of experiments made for the purpose of sustaining a -theory. Many facts have been recorded which demonstrate the proposition -that by Braid's method the hypnotic state can be induced independently -of suggestion. One class only of such facts needs to be cited to -convince the most sceptical. - -I allude to religious devotees, who are often thrown into the hypnotic -state, even to the degree of ecstasy, by gazing upon the crucifix, or -upon pictures of the Holy Virgin or of the saints. The Catholic clergy -would seem to have a dim perception of the principle involved when they -elevate the cross above the eyes of those in whom they wish to excite -devotional enthusiasm. Be that as it may, the fact is of scientific -value to the investigator of psychological phenomena. The natural -attitude of prayer--the eyes raised towards heaven--is certainly not -only conducive to devotional feeling, but, in emotional natures, to a -state at least cognate to hypnotism, if not identical with it. Hence -the subjective hallucinations which often result from the long and -earnest prayers of religious enthusiasts. - -More conclusive still is the fact that animals can be hypnotized. -Albert Moll, who is one of the ablest, and certainly one of the most -unprejudiced, of modern scientific writers on the subject of hypnotism, -writing from the standpoint of the Nancy school, makes the following -observations on the subject of hypnotizing animals:-- - - "States resembling, or perhaps identical with, hypnosis, are - also found in animals, and can easily be experimentally induced. - The first experiments of this kind are referred to by the Jesuit - Kircher,--the so-called _experimentum mirabile Kircheri_. Kircher - described these experiments in 1646; but according to Preyer, the - experiment had been made by Schwenter several years earlier. The - most striking of these experiments, which are being continued in - the present day, is as follows: A hen is held down on the ground; - the head in particular is pressed down. A chalk line is then drawn - on the ground, starting from the bird's beak. The hen will remain - motionless. Kircher ascribes this to the animal's imagination; - he said that it imagined that it was fastened, and consequently - did not try to move. Czermak repeated the experiment on different - animals, and announced in 1872 that a hypnotic state could be - induced in other animals besides the hen. Preyer shortly after - began to interest himself in the question, and made a series of - experiments like Czermak's. Preyer, however, distinguishes two - states in animals,--catalepsy, which is the effect of fear; and the - hypnotic state. Heubel, Richet, Danilewsky, and Rieger, besides the - authors mentioned above, have occupied themselves with the question. - - "Most of the experiments have been made with frogs, crayfish, - guinea-pigs, and birds. I have made many with frogs. This much is - certain: many animals will remain motionless in any position in - which they have been held by force for a time. There are various - opinions as to the meaning of this. Preyer thinks many of these - states are paralyses from fright, or catalepsy, produced by a - sudden peripheral stimulus. In any case they vividly recall the - catalepsy of the Salpêtrière, also caused by a strong external - stimulus."[18] - -The experiments of Kircher, above mentioned, were undertaken with a -view of demonstrating his theory that animals possessed great powers of -imagination. The chalk mark, he held, represented to the imagination -of the hen a string with which she supposed herself to be bound. In -his day, of course, nothing was known of hypnotism. It has since been -demonstrated that the chalk mark has nothing to do with the production -of the phenomenon. The same result follows when the chalk mark is -omitted. The writer has hypnotized a pet rooster by Braid's method -without using any violence whatever, or even touching the fowl. He was -exceedingly tame, and it was only necessary to hold a small object -directly before his eyes; when his attention was attracted, he would -gaze steadily upon it, and in a very few minutes would go fast asleep. -This could not have been a catalepsy caused by fright, nor could it -have been the result of a belief in his inability to move, nor a -peripheral stimulus caused by friction against the skin, nor could -it have been suggestion. In fact, there is no legitimate conclusion -apparent except that it was a true hypnosis, identical with that -produced on human beings by Braid's methods. - -This branch of the subject has been dwelt upon somewhat at length, -not merely for the purpose of showing that the adherents of the Nancy -school carry the doctrine of suggestion too far, but because it is an -important point in the study of the subject, and throws a flood of -light upon many important and perplexing problems, as will be seen -hereafter. The principle to be borne in mind is this: hypnosis can be -produced by Braid's method either with or without the aid of suggestion. - -This does not militate in the slightest degree against the doctrine of -suggestion when its powers and limitations are properly understood. -It still remains true that all hypnotic phenomena subsequent to the -induction of the condition are the result of suggestion in some -form. This is the grand discovery of the Nancy school; and when it -is once appreciated and understood, it will be found to constitute -the master-key which will unlock the secrets of every psychological -mystery. That it is unqualifiedly true no longer admits of serious -doubt; it is acknowledged by nearly every scientist in the civilized -world who has given the subject intelligent attention. It is true -that the great name of Charcot has commanded a following; but however -valuable may have been his observations in the infancy of the science, -it has become obvious to most of his former followers that his -fundamental hypothesis is defective, and that his conclusions are -therefore necessarily unreliable. - -The discussion of the merits of the Paris school will be brief, and -will be chiefly confined to a statement of the reasons for considering -its experiments and conclusions unreliable, and to pointing out a few -of the more obvious sources of its errors. - -The first source of error lies in the fact that the experiments of -this school are made almost exclusively upon hysterical women. The -assumption is that hypnotism is a nervous disease, and that the disease -is found in its most pronounced form in hysterical subjects. That this -proposition is unqualifiedly wrong is positively known to every student -of hypnotism outside the Paris school, and needs no further refutation -than the bare statement that the experience of all other schools goes -to demonstrate the fact that the best hypnotic subjects are perfectly -healthy persons. - -Another source of error lies in the fact that they ignore suggestion -as a necessary factor in the production of hypnotic phenomena. Of -course they are aware of the potency of suggestion when purposely -and intelligently employed; but they hold that very many of the most -important of the phenomena can be produced without its aid. These, -however, are principally physical effects, such as causing any muscle -of the body to contract by pressing upon the corresponding nerve, and -then releasing the tension by exciting the antagonistic muscle. The -condition necessary for the production of this phenomenon is called -by Charcot, "neuro-muscular hyperexcitability." In the able and -interesting work by Binet and Féré, pupils of Charcot, a chapter is -devoted to this branch of the subject. They record, with a scientific -exactitude that is very edifying, many curious results in the way -of causing contracture of various muscles by kneading, pressure, -percussion, etc., releasing the tension by exciting the opposing -muscles, and transferring the contractures from one muscle to another -by the magnet. Then, with an ingenuousness that is truly charming, they -add, as a "singular fact," that "contractures can be easily produced in -many hysterical patients in their waking state, either by kneading the -muscles, by pressure on the nerves, or by striking the tendons. These -contractures in the waking state are, indeed, of the same nature as -those which occur during lethargy, since they yield to the excitement -of the antagonistic muscles, and may be transferred by the magnet." - -After this admission it seems superfluous to remark that this class of -experiments prove nothing more than that the state of neuro-muscular -hyperexcitability is a pathological symptom common to hysterical -patients, whether in the waking state or in hypnotic lethargy. They -certainly prove nothing which can be construed as characteristic of -hypnotism; and the Nancy school wastes its time in demonstrating that -the symptoms cannot be reproduced in healthy persons except by the aid -of suggestion. - -Another serious error into which the Charcot school has fallen in -its effort to eliminate the effects of suggestion consists in the -assumption that subjects in the lethargic state know nothing of what -is passing around them, either objectively or subjectively. No greater -mistake is possible. _The subjective mind never sleeps._ No matter how -profound the lethargy, it is ever alert, and comprehends instantly, -with preternatural acuteness, everything that occurs. Professor -Bernheim, in the preface to "Suggestive Therapeutics," makes the same -assertion. He says:-- - - "One should first be aware of the fact that in all degrees of - hypnosis the subject hears and understands everything, even - though he may appear inert and passive. Sometimes the senses are - particularly sharp in this state of special concentration, as if - all the nervous activity were accumulated in the organ of which the - attention is solicited." - -The state of lethargy is that in which Charcot supposes his subjects to -be incapable of receiving a suggestion. Acting upon that hypothesis, -it is not astonishing that he should deceive himself as well as the -students and spectators attending his clinic. He believes that they -hear nothing when they hear everything. It is easy to see how every -suggested phenomenon is promptly produced under such conditions. -But there is one phenomenon of which the learned professor fails to -note the significance, and that is, that, no matter how profound the -lethargy, his subject promptly awakens at the word of command. - -The simple truth regarding the experiments of the Paris school is in a -nutshell. Its fundamental error lies in the assumption that hypnosis -has a purely physical origin, and that the phenomena are explicable -on physiological principles. The phenomena which can be produced -independently of suggestion are purely physical, and depend upon the -physical condition of neuro-muscular hyperexcitability. That this is -true is shown by the fact that the physical phenomena produced by -Charcot upon his hysterical patients cannot be produced on healthy -subjects without the aid of suggestion. But such experiments do not -properly belong to the domain of psychic science proper, but rather -to the Bradian system of physical manipulation. This is as much as -confessed by Binet and Féré, when they divulge the fact that the -physical phenomena in question can be produced on hysterical patients -in their waking condition. - -Another prolific source of error which besets the pathway of the Paris -school consists in its disbelief in, and consequent disregard of, -the possibility that its subjects may be possessed of clairvoyant or -telepathic powers. That this frequently happens, especially in subjects -of the character employed by Charcot and his coadjutors, admits of no -possible doubt in the minds of those who have studied the higher phases -of hypnotic science. The London Society for Psychical Research has -demonstrated beyond all question the fact that telepathy is a power -possessed by many; and the early mesmerists have shown conclusively -that the hypnotic condition is the one of all others the most favorable -for the development and exhibition of that power. This subject will be -dwelt upon more at length in its proper place. It is sufficient for -present purposes to remark that no line of experiments in hypnotism, -in which telepathy and clairvoyance are ignored as possible factors, -can be held to be demonstrative of any proposition or theory whatever. -But whatever of pathological value or interest may be attached to the -physical phenomena evoked by the Paris school, they certainly shed no -light upon psychological science, nor do they properly belong to that -domain. - -And just here I wish to suggest a reform in the nomenclature of the -science under consideration. The word "hypnotism" was adopted by Braid -at a time when he regarded himself as the discoverer of a principle -which embraced the whole science of induced sleep. It is from the -Greek word "hypnos," which broadly signifies sleep. But, without some -qualifying word, it is too broad, inasmuch as the system to which Braid -applied it is now known to be but one of many processes of inducing -sleep. He imagined that he had discovered a full explanation of all -psychic phenomena of the class then known as mesmeric; whereas he -had only discovered the one fact that the sleep could be induced by -producing an abnormal physical condition of certain nerve-centres. It -was a very important discovery, for psychic science would be incomplete -without it; but it does not constitute the whole science. It does, -however, explain many phenomena otherwise inexplicable, and marks a -line of distinction which could not otherwise be drawn. The methods of -the Charcot school are essentially Braidian, and hence its results are -limited largely to physical phenomena, and its conclusions necessarily -pertain to physical science. - -The Nancy school, on the other hand, produces all its phenomena by -oral suggestion, and ignores the fact that the sleep can be induced in -the absence of any form of suggestion. It repudiates Braid's method of -inducing it as unnecessary, and also as injurious, in that the physical -disturbance of the nerve-centres unduly excites the patient. - -The mesmeric school differs from both the others in methods and theory, -as we shall see further on. - -It seems necessary, therefore, that the terminology of the science -should be changed so as clearly to define the theoretical differences -of the three schools. It is obvious, however, that the terminology -cannot be based on results, for they are inextricably intermingled. -Thus, the Braidian or Charcot operator might accidentally produce -psychic phenomena identical with that produced by the mesmerists, and -_vice versa_. And so might the suggestive school. Indeed, the writings -of both schools occasionally betray the fact that they sometimes catch -glimpses of something in their patients which defies chemical analysis, -and cannot be carved with the scalpel. - -The terminology must, therefore, refer to the methods of inducing the -subjective state. If the word "hypnotism" is to be retained because it -embraces all degrees of induced sleep by whatsoever process it may have -been induced, it would seem proper to designate the Braidian process -as _physical hypnotism_, the Nancy process as _suggestive hypnotism_, -and the mesmeric process as _magnetic_, or _fluidic_, _hypnotism_. - -I merely throw this out as a suggestion to be considered by future -writers on the subject. For my own purposes I shall hereafter employ -the word "hypnotism" to define the Braidian and suggestive processes as -distinguished from all others when these are contrasted, while the word -"mesmerism" will be employed as it is generally understood. When they -are not contrasted, "hypnotism" will be used as a generic term. - -Last in the order of mention, but really first in importance, is the -school of mesmerism. The theory of the mesmerists has undergone little, -if any, modification since it was first promulgated by Mesmer himself. -It is, as before stated, that there exists in man a subtle fluid, in -the nature of magnetism, which, by means of passes over the head and -body of the subject, accompanied by intense concentration of mind and -will on the part of the operator, can be made to flow from the ends -of his fingers and impinge upon the subject, producing sleep and all -the varied subsequent phenomena at the will of the operator. In the -early days of mesmerism suggestion was ignored as a possible factor in -the production of the phenomena, this law not having been discovered -previous to the experiments of Liébault. The same is practically true -to-day. Mesmerism has made very little progress within the last half -century. Its votaries cling to the old theories with a pertinacity -proportioned to the opposition encountered at the hands of the -hypnotists. On the whole, the progress of mesmeric science, _per se_, -has been backward since the discoveries of Braid,--not because Braid -disproved the fluidic theory, for he did not disprove it, nor did he -claim to have done so, but for reasons which will appear in their -proper place. - -Suggestion is now, as before the discoveries of Liébault, ignored -by mesmerists as a necessary factor either in the induction of the -mesmeric condition, or in the production of the subsequent phenomena. -In this they are partly right and partly wrong. Suggestion, in the -ordinary acceptation of the term,--that is, oral suggestion,--is not -an indispensable factor in the induction of the condition. This is -shown in a great variety of ways. One fact alone demonstrates the -principle, and that is, that subjects who have been often mesmerized -by a particular individual can be by him thrown into that state, under -certain favorable conditions, even though the two may be many miles -apart. Account is not taken in this of the many experiments of the old -mesmerists, who previously informed their subjects of the intended -experiment. But many instances might be cited where this has been -accomplished under test conditions, the element of suggestion being -carefully eliminated. The writer has mesmerized a subject at a distance -of three hundred miles, and that under conditions which rendered oral -or objective suggestion impossible. Particular instances will not be -cited here, for the reason that in subsequent chapters of this book the -principle involved will be rendered so plain that further proofs would -be superfluous. A further demonstration of this principle lies in the -fact that children, too young to understand what is expected of them, -and animals of various kinds, can be mesmerized. This is abundantly -proved by the experiments of Wilson, who, as early as 1839, mesmerized -elephants, horses, wolves, and other animals in London. Obersteimer -states that in Austria the law requires army horses to be mesmerized -for the purpose of shoeing them. This process was introduced by a -cavalry officer named Balassa, and hence it has been termed and is now -known as "the _Balassiren_ of horses" (Moll). This is the secret of -the celebrated horse-tamers, Sullivan and Rarey. By their methods the -wildest colts and the most vicious horses could be subdued in an hour. -Mesmerism is the power exerted by the lion-tamer and the snake-charmer. -The power is often exerted unconsciously,--that is, without a knowledge -on the part of the operator of the source of his power. - -The mesmerists of the present day are not, of course, ignorant or -unmindful of the potency of suggestion in the production of mesmeric -phenomena subsequent to the induction of the condition. But, like the -Paris school of hypnotists, they hold that suggestion plays a secondary -_rôle_ in the production of many of the phenomena. That they are wrong -in this will more fully appear in subsequent chapters of this book. - -The points of difference between the three schools of this science -have now been reviewed, and the theories of each briefly stated. It is -found,-- - -1. That the Nancy school attributes all the phenomena, including the -induction of the state, to the power of suggestion, and that it is to -the psychic powers and attributes of man alone that we must look for an -explanation. - -2. The Paris school, on the other hand, ignores suggestion as a -necessary factor either in the induction of the state or in the -production of subsequent phenomena, and seeks an explanation of the -subject-matter on the bases of physiology and cerebral anatomy. - -3. The mesmerists ignore suggestion as a necessary factor at any stage -of their experiments, and explain the whole on the magnetic fluid -theory. - -We also find three distinct methods of inducing the sleep; and as it is -of the utmost importance to bear the different methods in mind, they -will be here restated:-- - -The Nancy school, true to its theory, employs suggestion alone to -induce the condition. Passes are sometimes made over its subjects after -the manner of the mesmerists, but only with a view of giving an air of -mystery to the proceedings, and thus adding potency to the suggestion. - -The Paris school employs physical means to induce the state almost -exclusively. They are practically the same as those employed by -Braid, namely, causing the subject to gaze steadily at a bright -object,--although many variations of the method have been introduced, -such as flashing an electric light in the eyes of the subject, striking -a gong without warning close to his ears, or by some peripheral -excitation, such as rubbing the scalp, etc. - -The mesmeric method proper consists in making passes from the head -downwards, gazing fixedly into the subject's eyes, and concentrating -the mind upon the work in hand, strongly willing the subject to sleep. -It is true that many of the so-called mesmerists now employ Braid's -method entirely, and others depend largely upon suggestion. But the -true mesmeric method is as has been stated. - -FOOTNOTES: - -[Footnote 13: Braid on Hypnotism, p. 37, _note_.] - -[Footnote 14: Ibid.] - -[Footnote 15: Neurypnology, p. 18.] - -[Footnote 16: Neurypnology, p. 19.] - -[Footnote 17: Ibid., p. 39.] - -[Footnote 18: Moll on Hypnotism, p. 213.] - - - - -[Illustration] - - - - -CHAPTER IX. - -HYPNOTISM AND MESMERISM (_continued_). - - Mesmeric Methods.--The Fluidic Theory.--Influence of the Mind - of the Operator.--The Early Mesmerists.--Their Methods and - their Effects.--Decadence of the Higher Phenomena under Braid's - Methods.--The Causes explained.--Telepathic Powers developed - by Mesmerism.--Mesmerism as a Therapeutic Agent.--Method of - Operation recommended.--How to acquire the Power.--The Necessary - Conditions of Success.--Will Power explained.--The Fluidic Theory - requires Revision.--Distinction between Mesmerism and Hypnotism - sharply drawn.--Mesmerization of Animals distinguished from the - Hypnotization of Animals.--Methods employed in Each.--Tamers - of Horses and Wild Beasts.--Dog-Trainers.--Primitive Man.--His - Powers.--His Immunity from Harm.--Daniel.--The Adepts.--General - Conclusions. - - -That the magnetic hypothesis of the mesmerists has many facts to -sustain it cannot be denied. The experience of thousands goes to show -that when passes are made over them, even at a distance of several -feet, a sensation is felt akin to a gentle shock of electricity, which -produces a remarkably soothing effect upon the nervous system, and -eventually produces the mesmeric sleep. It is also known that when -patients are mesmerized for therapeutic purposes, and passes are made -over the affected part, the same soothing effect is produced, and pain -is relieved. In fact, if we consider mesmerism solely as a therapeutic -agent, and study it from that standpoint alone, the fluidic hypothesis -is perhaps as good as any. But when we come to study mesmeric -phenomena as a part, and only a very small part, of a grand system of -psychological science; when we examine it in its relations to other -phenomena of a cognate character,--it is found that the fluidic theory -should be received with some qualification. - -The first thought which strikes the observer is that, admitting the -fluidic theory to be substantially correct, the fluid is directed and -controlled entirely by the mind of the operator. It is well known that -passes effect little or nothing if the attention of the operator is -distracted, from any cause whatever. The subject may be put to sleep, -it is true, solely by the power of suggestion; but the peculiar effects -of mesmerism, as distinguished from those of hypnotism, will be found -wanting. The effects here alluded to consist mainly of the development -of the higher phenomena, such as clairvoyance and telepathy. - -It is well known that the early mesmerists constantly and habitually -developed telepathic powers in their subjects. Causing their subjects -to obey mental orders was a common platform experiment half a century -ago. These experiments were often made, under test conditions, by the -most careful and conscientious scientists, and the results are recorded -in the many volumes on the subject written at the time. Many of these -works were written by scientists whose methods of investigation were -painstaking and accurate to the last degree. In the light of the -developments of modern science, in the light of the demonstrations, -by the members of the London Society for the Promotion of Psychical -Research, of the existence of telepathic power, we cannot read the -works of the old mesmerists without having the conviction forced upon -us that telepathy was developed by their experiments to a degree almost -unknown at the present day. Why it is that the power to develop that -phenomenon by mesmerists has been lost or has fallen into desuetude, -is a question of the gravest scientific interest and importance. The -hostility and ridicule of the academicians undoubtedly had its effect -on many minds, and caused many scientific investigators to shrink -from publicly avowing their convictions or the results of their -investigations. But that does not account for the fact that mesmerists, -who believe in the verity of the phenomena, are rarely able to produce -it at the present day. - -The first question which presents itself is one of dates. When did -the higher phenomena show the first signs of decadence? A moment's -reflection will fix it at or about the date of the promulgation of the -theories of Dr. Braid. It is a historic fact, well known to all who -have watched the progress of hypnotic science, that as soon as it was -found that the mesmeric or hypnotic sleep could be induced by causing -the subject to gaze upon a bright object held before his eyes, all -other methods were practically abandoned. It was much easier to hold an -object before the subject's eyes for a few minutes, with the mind at -rest, than to make passes over him for an indefinite length of time, -accompanying the passes by fixity of gaze and intense concentration of -mind. The important point to bear in mind right here is the fact that -in the old mesmeric method, fixity of gaze and concentration of will on -the part of the operator, were considered indispensable to success. It -seems clear, then, that it is to this change of methods that we must -look for an explanation of the change in results. That being conceded, -we must inquire how the conditions were changed by the change of -methods. What effects, if any, either in the condition of the subject -or of the operator, or in both, are missing when the new methods are -applied? - -It is now necessary to recall to mind the fact (1) that Braid -demonstrated that suggestion is not a necessary factor in the induction -of the hypnotic state; and (2) that steadily gazing upon an object -will induce the condition in a more or less marked degree, whether the -subject is expecting the result or not. The intelligent student will so -readily recall thousands of facts demonstrating this proposition that -it is safe to set it down as an axiom in hypnotic science that intense -gazing upon an object, accompanied by concentration of mind, will -displace the threshold of consciousness to a greater or less extent, -depending upon the mental characteristics of the individual and the -circumstances surrounding him. The subjective powers are thus brought -into play. The subjective mind is released, or elevated above the -threshold of consciousness, and performs its functions independently -of, or synchronously with, the objective mind, just in proportion to -the degree of hypnosis induced. It may be only in a slight degree, it -may be imperceptible to those surrounding him, or it may reach a state -of complete hypnosis, as in the cases mentioned by Braid; but certain -it is that the subjective powers will be evoked in exact proportion to -the degree of causation. The conclusion is obvious and irresistible -that when a mesmerist employs the old methods of inducing the -subjective state,--passes, fixed gazing, and mental concentration,--_he -hypnotizes himself by the same act by which he mesmerizes the subject_. - -The far-reaching significance of this fact will be instantly apparent -to those who are aware that telepathy is the normal means of -communication between two subjective minds, and that it is only between -subjective minds that telepathy can be employed. The objective mind -has no part or lot in telepathy until the threshold of consciousness -is displaced so as to enable the objective mind to take cognizance of -the message. It will be understood, therefore, that when the subject is -mesmerized, and all his objective senses are in complete abeyance, and -the operator with whom he is _en rapport_ is in a partially subjective -state, the conditions exist which render possible the exhibition of -telepathic powers. - -This is what was meant when it was said in an earlier chapter of this -book that the discoveries of Braid had really served to retard the -progress of hypnotic science; not because his discoveries are not of -the utmost practical value, but because much of their true significance -has been misunderstood. The fact that persons can be hypnotized by his -methods, and that many of the phenomena common to mesmerism can be -produced by that means, is a fact of vast importance; but it is only -one link in the great chain, and not the whole chain, as his followers -would have us believe. The later discovery of the law of suggestion -was also of the most transcendent interest and importance; but it -is not the whole law of psychic science. This, too, has helped to -retard the progress of the science in its higher branches. When it was -discovered that suggestion by itself could induce the hypnotic state, -Braid's methods were in turn abandoned by students of the science. -This was partly because it was easier than Braid's method, and partly -because it produced less physical and mental excitement, and hence, for -therapeutic purposes, was less liable to excite the patient unduly. But -the fact remains that neither by Braidism nor by the suggestive method -can the subject ordinarily be made to respond telepathically. It is -true that there might be exceptions to the rule. If, for instance, the -operator in employing either of the methods should come in physical -contact with the subject, and should at the same time happen to -concentrate his gaze upon some object for a length of time, and fix -his mind upon the work in hand, he would be very likely to come into -telepathic communication with the subject. That this has often happened -there can be no doubt; and it constitutes one of the possible sources -of error which lie in the pathway both of the Paris and the Nancy -schools. It is perhaps superfluous to remark that the higher phenomena -of hypnotism can only be developed with certainty of results by -throwing aside our prejudices against the fluidic theory, and employing -the old mesmeric methods. - -In this connection it is deemed proper to offer a few suggestions as to -the best methods to be employed for producing mesmeric effects, either -for therapeutic or for any other purposes. - -It is recommended, for several reasons, that the mesmeric passes be -employed. First, they are so generally believed to be necessary that -they greatly assist by way of suggestion. Secondly, they are a great -assistance to the operator, as they enable him more effectually to -concentrate his mind upon the work in hand, and to fix his attention -upon the parts which he desires to affect. Thirdly, they operate as a -suggestion to the operator himself, which is as necessary and as potent -to effect the object sought as is suggestion to the subject. Fourthly, -whether the fluidic theory is correct or not, the power, whatever it -is, appears to flow from the fingers; and, inasmuch as it appears to do -so, the effect, both upon the mind of the operator and of the subject, -is the same as if it were so,--the great _desideratum_ being the -confidence of both. - -The most important point to be gained, however, is self-confidence -in the mind of the operator. Without that no greater results can -be produced by mesmeric methods than by the process of simple oral -suggestion. The latter affects the mind of the subject alone, and -all the subsequent effects are due solely to the action of his mind. -Mesmeric methods, on the other hand, if properly applied, supplement -the effects of oral suggestion by a constant force emanating from the -subjective mind of the operator. In order to evoke that force it is -necessary for the operator to inspire his own subjective mind with -confidence. This can be done by the simple process of auto-suggestion. -The power to do this does not depend upon his objective belief. The -power to control subjective belief is inherent in the objective mind; -and that control can be made absolute, even in direct contradiction -to objective belief. If, therefore, the mesmeric operator doubts his -power over his subject, he can, nevertheless, exert all the necessary -force simply by reiterated affirmation to himself that he possesses -that power. This affirmation need not, and perhaps should not, be -uttered aloud. But it should be constantly reiterated mentally while -the passes are being made; and if in addition to this he concentrates -his gaze upon the open or closed eyes of the subject, or upon any part -of the head or face, the effect will be all the more powerful. Whatever -effect is desired should be formulated in the mind of the operator, -and reiterated with persistency until it is produced. The principle -involved is obvious, and easily understood. The subject is passive, and -receptive of subjective mental impressions. The subjective mind of -the operator is charged with faith and confidence by auto-suggestion. -That faith is impressed telepathically upon the subjective mind of the -patient; and even though his objective belief may not coincide with -the subjective impression thus received, the latter obtains control -unconsciously to the subject, and the end is accomplished. - -The power to mesmerize by this method is within the reach of any -one with sufficient intelligence to understand the directions, and -sufficient mental balance to follow them with persistency; provided -always the subject is willing to be mesmerized, and is possessed of -the requisite mental equilibrium to enable him to become passive and -receptive. - -All mesmerists and all hypnotists agree in holding that self-confidence -is a necessary part of the mental equipment of the successful operator. -This is true. It is also true that the possession of the requisite -confidence is the one thing which distinguishes the successful from the -unsuccessful operator. The foregoing remarks show how that confidence -can be commanded, in spite of objective unbelief. - -Much has been said by mesmerists about the exertion of "will power;" -but no one has ever explained just how that power is to be exerted, or -in what it consists. Most people seem to imagine that it is exercised -by compressing the lips, corrugating the brows, and assuming a fierce, -determined, not to say piratical, aspect. It is perhaps needless to -remark that the attitude of mind indicated by such an aspect is the -farthest possible from that which is required for the successful -exercise of so-called will power. It requires no mental or nervous -strain to exert that power. On the contrary, a calm serenity of mind -is indispensable. When that is acquired, the only other requisites are -confidence and an earnest desire to bring about the results sought. -That these three requisites can easily be acquired by any one of common -intelligence has already been shown. - -From what has been said it seems evident that the force developed by -mesmeric manipulations has its origin in mental action. That that is -the motive power is certain. Whether this mental action creates or -develops a fluid akin to magnetism, is a question which may never be -solved. Nor is it deemed important that it should be; and it may be -as well to class it at once among the many things unknowable, as to -waste valuable time in a vain effort to wrest the secret from Nature. -Electricity is known as a great force in physical nature; and it is -harnessed and made to perform many services to mankind. Like all the -great forces of nature, it is invisible, except through its effects, -and it defies analysis. It will never be known to man except as one -of the great correlated forces. It is equally impossible to know just -what the force is which emanates from the mesmerist and controls his -subject. We know that it exists, and that it can be utilized, and that -is all. Whether it is a fluid or not is as impossible to know with -certainty as it is to know what electricity is made of, if we should -determine it to be a substance. - -For some purposes, as has been remarked, the fluidic hypothesis is as -good as any, and for such purposes it may be provisionally accepted. -But the question is, Will that hypothesis apply to all the phenomena? -If that question is answered in the negative, it demonstrates its -incorrectness, and it becomes imperative that it should be abandoned. -When mesmeric passes are made over a patient, a fluid appears to -emanate from the hands of the operator. An effluence of some kind -certainly does come from that source, and one that is perceptible to -the physical senses of the patient. Is it not a fact, nevertheless, -that the passes are principally useful as a means of controlling the -minds both of the subject and the operator? There are many facts which -seem to point unmistakably in that direction. The one fact alone -that persons can be mesmerized at a distance, seems conclusive. No -passes are then made, and yet all the effects of personal contact are -produced. Thousands of persons have been healed at a distance, by -simple concentration of mind on the part of the operator, the patient -knowing absolutely nothing of the proposed experiment. This branch -of the subject will be more fully treated in a future chapter on -psycho-therapeutics. It is sufficient to remark now that the method -of healing here indicated is, when intelligently applied, the most -effective of all systems of mental therapeutics. And the significant -fact is that in the majority of cases the best results are produced -when the patient is kept in absolute ignorance of what is being done -for him. The reason for this will more fully appear as we proceed. - -Again, the manner of mesmerizing animals is proof positive that the -successful exercise of mesmeric power is not dependent upon passes made -by the hand of the operator, for the usual method is to gaze steadily -into the eyes of the animal. - -And this brings us to the discussion of some important distinctions -pertaining to the mesmerization of animals, which seem not to have -been observed by the investigators of that subject, but which show -more clearly than almost anything else the line of distinction between -hypnotism and mesmerism. - -The intelligent reader will not have failed to observe that the effect -produced upon hens, frogs, crayfish, guinea-pigs, and birds is purely -hypnotic. The methods employed are Braid's. That is to say, they are -purely physical, sometimes produced by sudden peripheral stimulus, -as in flashing a Drummond light in the eyes of a cock (Richer). But -in general the external stimulus used with animals is tactile, as in -seizing them (Moll); or in causing them to gaze upon an object, as in -Kircher's method of hypnotizing a cock; or in gently stroking the back, -as in hypnotizing a frog or a crayfish. Each of these methods may be -classified as a hypnotic process, and the full equivalent of the method -discovered by Braid. The effect is also purely hypnotic; that is to -say, sleep is induced, varying in degree from a light slumber to a -profound lethargy. - -On the other hand, such animals as horses, wild beasts, etc., may be -mesmerized, but not hypnotized. The processes are purely mesmeric, and -generally consist in gazing into the animal's eyes. The effect is -simply to render the animal docile, and obedient to the will of the -operator. No one was ever able to put an animal to sleep by gazing into -its eyes; but the most ferocious of the animal tribe may be tamed and -subjected to the dominion of man by that simple process. A celebrated -horse-tamer, who travelled through this country a few years ago, was -in the habit of astonishing and amusing his audiences by selecting -the wildest horse present, walking up to him, gazing into his eyes -(apparently) for a few moments, and walking away, when the horse would -follow him wherever he went, apparently as perfectly fascinated as any -hypnotic or mesmeric subject was ever fascinated by a professional -mesmerist. A close observation of the horse-tamer's methods revealed -the fact that he simply rolled his eyes upward and inward, precisely -as Braid compelled his subjects to do by holding a bright object -before their eyes. He did not gaze into the eyes of the horse at all, -but simply held himself in that attitude for a few moments, in close -proximity to the horse's head, when the object was accomplished, and -the horse became obedient to every command that it was capable of -comprehending. It is probable that the horse-tamer knew as little of -the secret of his power as did the horse. The tamers of wild beasts -proceed in the same manner, and probably with as little knowledge of -the principles underlying the method. - -Now, the question arises, What is the effect thus produced on the -animal? It is certainly not hypnotized by being compelled to gaze -into the eyes of the operator, for sufficient time is not given to -"fatigue the muscles of the eye." Besides, the animal cannot be -compelled to gaze at anything. Is not the primary effect--hypnotic or -mesmeric--produced, not directly upon the animal, but upon the man -himself? It seems clear that this is the true solution of the problem. -Braid has taught us that by steadily gazing at any object a man can -hypnotize himself without knowing, or having it suggested to him, that -it is possible for him to do so. The man, then, is partially hypnotized -by gazing into the animal's eyes. The threshold of his consciousness -is thus displaced. His subjective powers are brought into play, and -in that condition his subjective mind is _en rapport_ with that of -the animal. The mind of the animal, being almost purely subjective, -is thus dominated by the imperious will of his master,--man. That -telepathy is the normal means of communication between animals cannot -be doubted by any one who has observed their habits with intelligence. -That man has the power, under certain conditions, to enter into -telepathic communication with animals, there are thousands of facts to -demonstrate. In a recent English work on the training of dogs,[19] this -subject is alluded to in the following language:-- - - "As I before remarked, a man to be a first-rate dog-breaker must - have lots of animal magnetism. Now, I do not doubt that in nearly - every man who is born into the world this faculty exists to a - greater or less extent. It is the force of will that develops it; - and the more it is developed, the stronger it becomes. While, on - the other hand, if the will is naturally weak, and no other pains - are taken to strengthen it, it falls into abeyance, and in time, I - think, is utterly lost,--and that sometimes beyond recall. - - "That there is such a power as this, no one who has ever had any - experience with animals will attempt to deny. Take the horse, for - instance. This is the easiest subject on which to exert the power, - simply because the rider, and even the driver, is in closer contact - with it than with any other animal. - - "As an example, take two somewhat timid, highly bred young horses, - and put them side by side at the tail of a flying pack of hounds. - Both their riders are equally good men as far as nerve, hands, and - seat are concerned; but the one is a cut-and-thrust, whip-and-spur - sort of fellow, while the other is a cool, quiet, deliberate - customer, of sweet manners but iron will. As they cross the first - half-a-dozen flying fences, side by side, it wants a keen eye to - mark any difference in the execution. The difference, as a rule, - will consist only in the different ways in which the horses land - after their jumps,--the one will pitch a little heavily, a little - 'abroad,' a little as if he got there somehow, but did not quite - know how; whilst the other will land lightly, exactly in the right - spot, and precisely as if the two partners were one. - - "How comes this? One horse is being steered by physical power and - science only; the other by a wonderful force, which joins together - in one two minds and two bodies. - - "Now, see the test. Yonder waves a line of willows, and both riders - know that the biggest and nastiest water jump in the county is - ahead of them. Both equally mean to get over; but if they do, it - will be in two different fashions: the one will compel his horse - to jump it by sheer physical force; the other will jump it, if - it is jumpable at all, as the 'senior partner' of the animal he - bestrides. Down they go, sixty yards apart, and each, say, has - picked a place which it is only just possible for a horse to - cover; neither horse can turn his head; for, at the last stride, - the velvet hands have become grips of iron. Splash goes Number 1; - he went as far as he could: but that last two feet wanted just an - impetus which was absent. How about Number 2? The rider has fixed - his eye, and his mind with it, on yonder grassy spot on the other - side of the water, and, sure enough, the fore-feet are simply - 'lifted' into it by something inward, not outward; but only the - fore-feet. Still, the calculation of the strung-up mind has entered - into that, the stirrups have been cast loose in the 'fly,' and the - moment the hoofs touch the bank, the rider is over his horse's - head, with reins in hand; a second more, the horse is beside him; - yet another, and they are away forward, without losing more than a - minute. - - "Assheton Smith expressed in _some_ manner--but only in _some_ - manner--what I mean in his well-known dictum, 'Throw your heart - over a fence, and your horse is sure to follow.' - - "I could give hundreds of instances and anecdotes of this magnetic - power of the rider over the horse, but one will suffice to prove my - point. - - "I was out for a ride one day with an argumentative friend along - the road, and was on a very celebrated old hunter that had been - my friend and partner for many a season. We were talking on this - subject, and my friend scoffed at the very idea of such a thing as - a sort of visionary nonsense. A hundred yards ahead there was an - intersecting cross-road, at right angles to that on which we were - riding. I pulled up my horse. - - "'Now,' I said, 'look here; I will prove my theory to you. Choose - and tell me which of these roads my horse shall take. You shall - ride three lengths behind me; I will throw the reins on his neck, - and I will bet you a sovereign he goes the way I will him; and - you shall be the judge whether it is possible for me to have - influenced him by any word, touch, or sign,--only, you must keep at - a walk, and not utter a word or a sound.' - - "He made the bet, and fixed on the right hand cross-road as being - the one he knew very well the horse had never been before, whilst - the two others were both roads to 'meets.' - - "I simply fixed my eyes and my will on the road, and when the horse - arrived at the spot, he turned down with the same alacrity as if - his stable had been in full view. - - "I need not say that I have many times tried the same experiment, - and that with many variations and many different horses, and - hardly ever failed,--indeed, on American prairies I have found the - habit once or twice a dangerous nuisance, inasmuch as the then - involuntary exercise of the power has, when I have been myself - lost, influenced the horse to go the wrong way, because I was - thinking it was the right one, whereas, if he had been let alone, - he would not have made a mistake. - - "Now, this magnetic power can be used with dogs, only in an - inferior degree to horses." - -The author then goes on to relate numerous instances, some of them -truly marvellous, in which he demonstrated his power over dogs. He was -evidently intelligently conscious of his power, but did not know the -conditions necessary to enable him to exercise it with uniform potency. - -The most striking manifestations of the force under consideration are -by professional tamers of wild beasts. The reason of this lies in the -simple fact that they uniformly employ the means necessary to its -development,--namely, fixing their eyes upon those of the beast. This -is the traditional method. Its potency has been recognized for ages, -although the philosophical principles underlying it have never been -understood. - -The conditions necessary for the exercise of this power are: first, the -subjective, or partially subjective, condition of the operator; and -secondly, his perfect faith and confidence in his power. The first is -easily attained by the simple process developed by Braid. The second -comes from successful practice, but may be commanded by the power of -auto-suggestion, as I have already shown. - -History is full of instances going to show that man, in the subjective -condition, is always safe from harm by wild animals. The subjective -powers of primitive man were undoubtedly far superior to any now -possessed by any one save, perhaps, the East Indian adepts. Before the -development of objective means of communication in the form of speech, -his ideas were conveyed to his fellows by telepathy. And just in -proportion to the development of objective means of communication did -he cease to employ, and finally lose, his primitive methods and powers. -God gave him dominion over the beasts of the field and the fowls of the -air. In his primitive condition he was destitute of effective weapons -of offence or defence, such as have been evolved during the long ages -of a later civilization. He was surrounded by a monstrous fauna, -capable of annihilating the present race of civilized mankind, could it -be suddenly resurrected and turned loose in its old numbers and haunts. -In what consisted the power of primitive man to assert and maintain -his God-given dominion over the monsters of his day and generation? It -must have been the same power which is now exceptionally exercised by -the artificial displacement of the threshold of consciousness, thus -developing in a small degree his long dormant subjective powers. His -dominion was then a true one, all-potent, and far more perfect and -effective than it is to-day, with all the appliances of civilization at -his command. - -Facts of record are not wanting to sustain the proposition that man -in a subjective, or partially subjective, condition is safe from the -attacks of wild beasts. One of the first recorded instances, and the -one most familiar, is the story of Daniel. Daniel was a prophet,--a -seer. At this day he would be known in some circles as a spiritual -medium; in others, as a mind-reader, a clairvoyant, etc.,---according -to the conception of each individual as to the origin of his powers. In -other words, he was a man possessed of great subjective powers. He was -naturally and habitually in that state in which, in modern parlance, -the threshold of his consciousness was displaced, and the powers of his -soul were developed. In this state he was thrown into the lions' den, -with the result recorded. The sceptic as to the divine authenticity of -the Scriptures can readily accept this story as literally true when he -recalls the experiments made in Paris a few years ago. In that city a -young lady was hypnotized and placed in a den of lions. The object of -the experiment is not now recalled; but the result was just the same as -that recorded of the ancient prophet. She had no fear of the lions, and -the lions paid not the slightest attention to her. - -The adepts of India, and even the inferior priests of the Buddhistic -faith, often display their power by entering the jungles, so infested -by man-eating tigers that an ordinary man would not live an hour, and -remain there all night, with no weapons of defence save the God-given -powers of the soul. - -The power of idiots, and persons afflicted with certain forms of -insanity, to tame and subdue animals has often been remarked. In such -persons the objective mind is either wholly or partially in abeyance, -and the subjective mind is proportionally active. Their immunity from -harm by animals, however ferocious, is proverbial. - -Volumes might be filled with facts showing the power of the subjective -mind of man over animals; but enough has been said to demonstrate -the fact that the power exists, and that under certain well-defined -conditions it can be exercised by any person of ordinary intelligence. - -It is believed that enough has been said to show the source of the -power developed by mesmeric processes, as distinguished from the -results of hypnotism. It has been seen that the primary source of power -is in the mesmerist, that it is developed by processes which place him -in the same condition as, or in a condition cognate to, that in which -the subject himself is placed, and that when these conditions exist, -and just in proportion to the perfection of these conditions, can the -phenomena of telepathy, clairvoyance, and all the higher phenomena of -subjective activity be produced. - -The difference between the effects of mesmerism on man and animals is -one of degree only; and the difference of degree is determined only -by their difference in intelligence. The laws are the same. When a -man is mesmerized, his subjective mind may be stimulated to activity, -whether his objective mind is completely in abeyance or not. If it is -completely in abeyance, the subjective phenomena will be all the more -pronounced and complete. But when an animal is put to sleep, little -or no subjective phenomena can be exhibited, for the simple reason -that he has not the power of speech, and his intelligence is otherwise -limited. The same law also governs the production of hypnotic phenomena -in men and animals alike. An animal can be put to sleep by hypnotic -processes; but he cannot be made to exhibit subjective phenomena during -that sleep, owing solely to the limitations of his intelligence. He is -not capable of receiving and understanding a suggestion. Besides, in -hypnotism, as has been shown, there is no telepathic rapport existing -between the operator and the subject. Consequently the phenomena which -may be exhibited through or by means of mesmeric processes, which grow -out of telepathic rapport, cannot be exhibited in hypnotism. - -It may be thought that the laws governing the production of mesmeric -phenomena show that the law of suggestion is, after all, limited in -its scope and application. This is not true, except in the sense that -suggestion, as has already been shown, is not a necessary element -in the induction of the hypnotic state. The proposition that the -subjective mind is constantly amenable to control by suggestion -is not affected in the slightest degree by mesmeric phenomena. On -the contrary, they distinctly prove the universality of that law. -Suggestion is not necessarily limited to oral communication. Nor is -it necessarily a communication which can be taken cognizance of by -means of any of the objective senses. Telepathic communication is -just as much a suggestion to the subjective mind as is oral speech. -Indeed, telepathic suggestion is often far more effective than -objective language, as will be clearly shown in a future chapter on -the subject of psycho-therapeutics. Hence the power to mesmerize at -a distance. In such cases, however, it seems to be necessary that the -operator and subject should be by some means brought into telepathic -rapport. When that has been done, especially when the rapport has been -established by the subject having been previously mesmerized by the -same operator, it is perfectly easy to mesmerize at a distance. In such -a case no previous arrangement is necessary. The suggestion is then -purely mental. But it is suggestion, nevertheless, and demonstrates -the universality of the law. Numerous instances of the exercise of -this power by purely telepathic methods are cited in the able work on -Hypnotism by Professor Björnstrom, to which the reader is referred for -particulars. - -One further remark should be made regarding the power to mesmerize at -a distance, and that is, that it depends solely upon the faith and -confidence of the operator. Distance, or space, as it is cognized by -our objective senses, does not appear to exist for the subjective mind. -There is, therefore, nothing in distance, _per se_, to prevent the -full effects of mesmeric power from being felt at the antipodes just -as plainly and effectively as it is in the same room. We are, however, -so in the habit of regarding distance as an adverse element that it is -difficult to overcome the adverse suggestion that it conveys. When this -principle is once understood and fully realized, there will be nothing -to prevent an operator from exercising his power at any distance he may -desire. - -FOOTNOTES: - -[Footnote 19: Scientific Education of Dogs. By H.H. London. p. 85.] - - - - -[Illustration] - - - - -CHAPTER X. - -HYPNOTISM AND CRIME. - - Platform Experiments misleading.--Their Utter Inutility as a - Test.--So-called "Tests" described and explained.--Sexual Outrages - impossible.--Auto-suggestion protects the Virtuous.--A Willing - Subject necessary.--Demonstrative Experiments.--Modern Authorities - cited against themselves.--Professor Gregory's Views.--The Elevated - Moral Tone of Subjects when mesmerized.--Successful Suggestion - of Suicide impossible.--The Three Normal Functions of the - Subjective Mind.--Self-Preservation.--Propagation.--Preservation - of Offspring.--Instinctive Auto-suggestion.--Indifference - on Near Approach of Death.--A Universal Law.--Illustrative - Incidents.--Suggestive Criminal Abortion impossible.--Premonitions - explained.--The Dæmon of Socrates.--Clairaudience.--The Instinct of - Death.--Hypnotism in Jurisprudence.--Testimony Valueless.--Vital - Secrets impossible to obtain.--Doctors must not monopolize the - Forces of Nature.--The Folly of Adverse Legislation. - - -Before leaving the subject of hypnotism, I deem it proper to say a -few words on one of its branches which is just now attracting the -attention alike of students of the science and the public at large. -The idea is being very generally promulgated among the people that -the ability of one man to mesmerize or hypnotize another implies the -possession of a very dangerous power, and one which, in the hands of -an unscrupulous man, may be used for criminal purposes. It is perhaps -not strange that such an idea should prevail among those who have not -studied the science except by observation of platform experiments, -which are designed rather to amuse than to instruct. There is something -so mysterious in the whole subject, viewed from the standpoint of an -audience assembled to witness experiments of this character, that it -would be strange indeed if the average man were not impressed with -an indefinable dread of the power of the hypnotist. He sees him, by -means of certain mysterious manipulations, throw his subject into -a profound sleep, and awaken him by a snap of the fingers. He sees -the subject impressed with all manner of incongruous ideas,--made to -believe that he is Diogenes, or a dog, at the will of the operator. -He is made to ride an imaginary horse-race, astride a deal table, -or to go in swimming on the bare floor. He is made to see angels or -devils; to wander in the Elysian fields of paradise, or to scorch -in the sulphurous fires of hell; to feel pain or pleasure, joy or -sorrow,--all at the caprice of the man in whose power he has placed -himself. All this, and much more, can be seen at public exhibitions -of hypnotism, and under conditions that leave no doubt in the mind -of the observer, of the genuineness of the phenomena. He sees his -friends, for whose integrity he can vouch, go upon the platform and -become subject to the same mysterious power. Still doubting, he may go -upon the stage himself, only to find that he is amenable to the same -subtle influence, controllable by some power that is to him agreeable, -yet mysterious, indefinable, incomprehensible. At first he perfectly -comprehends all his objective surroundings, remembers afterwards -all that took place, and very likely fancies that he obeyed the -suggestions of the hypnotist merely to please him and to avoid doing -anything to mar the harmony of the occasion. Later on he learns that -his supposed complacency was really an irresistible impulse to obey -the will of the hypnotist. As the experiments proceed he experiences -the sensation of double consciousness. He is told that in his hand he -holds a delicious fruit,--a strawberry, perhaps. He is still possessed -of sufficient objective consciousness to know that there is really no -strawberry in his hand, and yet he sees it plainly, feels it, smells -it, tastes it, and experiences all the satisfaction incident to having -actually eaten the fruit. He is able to converse rationally on the -subject, and to express his amazement at the vividness and apparent -reality of the subjective sensation. After a few repetitions of the -experiments he loses all consciousness of his objective environment, -yields unquestioning obedience to the suggestions of the hypnotist, -and retains no recollection, after he is awakened, of what occurred -when he was in the somnambulic condition. His friends inform him of -the many wonderful things which occurred, of his ready obedience to -all suggestions,--how he made a speech far transcending his natural -abilities, under the influence of a suggestion that he was Daniel -Webster; how he flapped his wings and crowed when told that he was a -cock; and so on through the _répertoire_ of platform experiments. He -is now strongly impressed with the idea that he was controlled by a -power that he could under no circumstances resist. But, wishing to -pursue his investigations further, he resolves to test the question -whether this power can be employed for criminal purposes. A few friends -are called together, a hypnotist is employed, and a few well-trained -subjects are invited to give a private exhibition for the benefit of -"science." In order to give the proposed psychological experiment an -undoubted scientific value, a few doctors of physic are invited to -be present,--not because they know anything about psychology or of -hypnotism, but because it is well known that they have heard something -about the latter science, particularly that it has been found to be a -great therapeutic agent, and they are just now deeply interested in -proving that hypnotism, in the hands of any one outside of the medical -profession, must necessarily be employed for the perpetration of crime. - -We will now suppose that the guests are assembled and the experiments -are about to be made. The question is freely discussed in the presence -of the subjects, each one of whom is duly impressed with the idea that -he is about to become the instrument of science for the elucidation -and definite settlement of the great problem of the age. The subject -is now duly hypnotized, and the inevitable paper dagger is placed in -his hands. An imaginary man in a distant part of the room is pointed -out, and the subject is informed that the said man is his mortal -enemy; and he is duly advised that the best thing he can do under the -circumstances is to proceed to slaughter the enemy aforesaid. This -he has no hesitation in doing, and he proceeds to do it with great -dramatic effect. He sneaks up to his victim in the style of the last -heavy villain he has seen on the stage, and plunges the imaginary -dagger into the hypothetical man, amidst the applause of the assembled -village wisdom. - -The next subject is duly hypnotized, and informed that he is a noted -pickpocket. The guests are pointed out as a good crowd to work for -"wipers," or whatever is thieves' slang for pocket-handkerchiefs. The -subject accepts the suggestion at once, and, with much show of cunning, -proceeds to relieve the guests of whatever is within his reach. - -The next subject is advised that he is an accomplished burglar, and -that a neighboring house is overflowing with plunder. He enters into -the spirit of the suggestion with great alacrity, and a committee is -duly appointed to accompany him to the scene of pillage. The neighbor -is, meantime, apprised of the proposed burglary, and every facility -is afforded, in the interest of "science." (The reader will remember -that actual occurrences are being described.) The burglary is completed -with great skill and promptitude, and a miscellaneous collection of -valuables is brought away and equitably divided with the hypnotist. - -The above are fair samples of the "scientific" experiments which -are just now being largely indulged in, and which are believed to -demonstrate the possibility of employing hypnotism as an instrument of -crime. "If the average subject," it is argued, "in a state of profound -hypnotic sleep, is so amenable to the power of suggestion as to plunge -a paper dagger into an imaginary enemy at the bidding of a hypnotist, -it follows that a criminal hypnotist possesses unlimited power to -cause any one of his subjects to plunge a real dagger into any victim -whom the hypnotist may select for slaughter." If the conclusions -were correct, the power would be indeed formidable, and, in the hands -of unscrupulous men, dangerous. Much has been written on the subject -of the possibility of sexual outrage by means of hypnotism, and a -few cases are reported in the books. None of them, however, bear the -unmistakable stamp of genuineness, and most of them bear internal -evidence of fraud. The best authorities on the subject are now free to -confess to very grave doubts, at least, of the possibility of crime -being instigated by this means. Thus, Moll,[20] one of the latest and -certainly one of the ablest writers on the subject, has the following:-- - - "There are important differences of opinion about the offences - which hypnotic subjects may be caused to commit. Liégeois, who - has discussed the legal side of the question of hypnotism in a - scientific manner, thinks this danger very great, while Gilles de - la Tourette, Pierre Janet, Benedikt, and others, deny it altogether. - - "There is no doubt that subjects may be induced to commit all - sorts of imaginary crimes in one's study. I have made hardly any - such suggestions, and have small experience on the point. In any - case, a repetition of them is superfluous. If the conditions of - the experiment are not changed, it is useless to repeat it merely - to confirm what we already know. And these criminal suggestions - are not altogether pleasant. I certainly do not believe that they - injure the moral state of the subject, for the suggestion may be - negatived and forgotten. But these laboratory experiments prove - nothing, because some trace of consciousness always remains to tell - the subject he is playing a comedy (Franck Delboeuf), consequently - he will offer a slighter resistance. He will more readily try to - commit a murder with a piece of paper than with a real dagger, - because, as we have seen, he almost always dimly realizes his real - situation. These experiments, carried out by Liégeois, Foreaux, and - others in their studies do not, therefore, prove danger." - -Such experiments prove nothing, simply because they are experiments. -The subject knows that he is among his friends. He has confidence -in the integrity of the hypnotist. He is most likely aware of the -nature of the proposed experiments. He enters into the spirit of the -occasion, resolved to accept every suggestion offered, and to carry -out his part of the programme in the best style, knowing that no -possible harm can befall him. Moreover, he knows that if he performs -his part to the satisfaction of his auditors, he will receive their -applause; and applause to the subjective mind is as sweet incense. For, -be it known, the average hypnotic subject is inordinately vain of his -accomplishments. - -All those considerations are, however, merely negative evidence -against the supposition that the innocent hypnotic subject can be made -the instrument of crime, or the victim of criminal assault against -his will. These experiments prove nothing, that is all. Nor do they -disprove anything. We must, therefore, look elsewhere for positive -evidence to demonstrate the impossibility of making the innocent -subject the instrument or the victim of crime. This evidence is not -difficult to find. - -It will be unnecessary to travel outside the domain of admitted, -recorded, and demonstrated facts in order to prove the utter -impossibility of victimizing virtue and innocence by means of -hypnotism. Indeed, it is difficult to understand how any one who -recognizes the law of suggestion, and its universal application to -psychological phenomena, can believe for one moment that hypnotism can -be made the instrument of crime. Yet we find disciples of the Nancy -school who seem to imagine that to hold that it cannot be so employed -is equivalent to an admission that the law of suggestion is not of -universal application. The fact is that just the contrary is true. It -is one of the strongest demonstrations of the universality of the law -that hypnotism cannot be so employed. - -The first proposition in the line of the argument is that when two -contrary suggestions are offered to the hypnotic subject, the strongest -must prevail. It needs no argument to sustain this proposition; it is -self-evident. - -The next proposition, almost equally plain, is that auto-suggestion as -a factor in hypnotism is equal in potency, other things being equal, -with the suggestion of another. - -Auto-suggestion is now recognized as a factor in hypnotism by all -followers of the Nancy school. Professor Bernheim mentions it as an -obstacle in the way of the cure of some of his patients. One case that -he mentions was that of a young girl suffering from a tibio-tarsal -sprain. "I tried to hypnotize her," says Bernheim; "she gave herself -up to it with bad grace, saying that it would do no good. I succeeded, -however, in putting her into a deep enough sleep two or three times. -But the painful contracture persisted: she seemed to take a malicious -delight in proving to the other patients in the service that it did -no good, _that she always felt worse_.... The inrooted idea, _the -unconscious auto-suggestion_, is such that nothing can pull it up -again. When the treatment was begun, she seemed to be convinced that -hypnotism could not cure her. Is it this idea, so deeply rooted in her -brain, which neutralizes our efforts and her own wish to be cured?"[21] - -Moll, more distinctly than Bernheim, recognizes the power of -auto-suggestion as a potent factor which must always be taken into -account in conducting experiments; although he, like Bernheim, -strangely forgets to take it into account when he discusses hypnotism -in its relations to crime. The following passage, for instance, should -have been incorporated in his chapter on the Legal Aspects of Hypnotism: - - "Expressions of the will which spring from the individual character - of the patient are of the deepest psychological interest. The - more an action is repulsive to his disposition, the stronger is - his resistance (Forel). Habit and education play a large part - here; it is generally very difficult successfully to suggest - anything that is opposed to the confirmed habits of the subject. - For instance, suggestions are made with success to a devout - Catholic; but directly the suggestion conflicts with his creed, - it will not be accepted. The surroundings play a part also. A - subject will frequently decline a suggestion that will make him - appear ridiculous. A woman whom I easily put into cataleptic - postures, and who made suggested movements, could not be induced - to put out her tongue at the spectators. In another such case I - succeeded, but only after repeated suggestions. The manner of - making the suggestion has an influence. In some cases it must - be often repeated before it succeeds; other subjects interpret - the repetition of the suggestion as a sign of the experimenter's - incapacity, and of their own ability to resist. Thus it is - necessary to take character into account. It is often easier to - induce some action by suggesting each separate movement than by - suggesting the whole action at once (Bleuler). For example, if - the subject is to fetch a book from the table, the movements may - be suggested in turn: first the lifting, then the steps, etc. - (Bleuler.) - - "It is interesting to observe the way in which resistance is - expressed, both in hypnotic and post-hypnotic suggestion. I myself - have observed the interesting phenomenon that subjects have asked - to be awakened when a suggestion displeased them. - - "Exactly the same resistance is sometimes offered to a - post-hypnotic suggestion. It is possible in such a case that the - subject, even in the hypnotic state, will decline to accept the - suggestion. Many carry out only the suggestions to which they have - assented (Pierre Janet). - - "Pitres relates an interesting case of a girl who would not allow - him to awake her, because he had suggested that on waking she would - not be able to speak. She positively declared that she would not - wake until he gave up his suggestion. But even when the suggestion - is accepted as such, a decided resistance is often expressed during - its post-hypnotic execution. This shows itself as often in slow - and lingering movements as in a decided refusal to perform the act - at all. The more repugnant the acting, the more likely is it to be - omitted."[22] - -Thousands of experiments are daily being made which demonstrate the -impossibility of controlling the hypnotic subject so far as to cause -him to do that which he believes or knows to be wrong. A common -platform experiment is that of causing subjects to get drunk on water, -under the suggestion that it is whiskey. It frequently happens that -one or more of the subjects are conscientiously opposed to the use -of strong drink as a beverage. Such persons invariably decline, in -the most emphatic manner, to indulge in the proposed debauch. Like -all such experiments on the stage before a mixed audience, they are -passed by as simply amusing, and no lesson is learned from them. The -intelligent student, however, cannot fail to see the far-reaching -significance of the refusal of a subject to violate his temperance -principles. Again, every platform experimenter knows that whilst he can -cause a crowd of his subjects to go in swimming in imaginary waters, he -can never induce them to divest themselves of their clothing beyond the -limits of decency. Some cannot even be made to take off their coats in -presence of the audience. Others will decline to accept any suggestion, -the pursuance of which would cause them to appear ridiculous. - -Again, it is well known to hypnotists that an attempt to contradict or -argue with a subject in the hypnotic state invariably distresses him, -and persistency in such a course awakens him, often with a nervous -shock. A conflict of suggestions invariably causes confusion in the -subjective mind, and generally results in restoring the subject to -normal consciousness. - -Now, what is an auto-suggestion? In its broad signification it embraces -not only the assertions of the objective mind of an individual, -addressed to his own subjective mind, but also the habits of thought -of the individual, and the settled principles and convictions of his -whole life; and the more deeply rooted are those habits of thought, -principles, and convictions, the stronger and more potent are the -auto-suggestions, and the more difficult they are to overcome by -the contrary suggestions of another. It is, in fact, impossible for -a hypnotist to impress a suggestion so strongly upon a subject as -to cause him actually to perform an act in violation of the settled -principles of his life. If this were not true, suggestion would mean -nothing; it would have no place in psychological science, because it -would not be a law of universal application. The strongest suggestion -must prevail. - -It will thus be seen that the question as to whether hypnotism can be -successfully employed for criminal purposes, must be determined in -each individual case by the character of the persons engaged in the -experiment. If the subject is a criminal character, he might follow -the suggestions of a criminal hypnotist, and actually perpetrate a -crime. In such a case, a resort to hypnotism for criminal purposes -would be unnecessary, and no possible advantage could be gained by its -employment. - -It is obvious that the same rule applies to sexual crimes; and it may -be set down as a maxim in hypnotic science that no virtuous woman -ever was, or ever can be, successfully assaulted while in a hypnotic -condition. This is a corollary of the demonstrated propositions which -precede it; and it admits of no exception or qualification. - -A virtuous woman is, indeed, in less danger of successful assault while -in that state than she is in her normal condition, for the simple -reason that hypnotic subjects are always endowed with a physical -strength far superior to that possessed in the normal condition. -Besides, it is the observation of every successful hypnotist that -the moral tone of the hypnotic subject, while in that condition, is -always elevated. On this subject we will let the late Professor Gregory -speak:-- - - "When the sleeper has become fully asleep, so as to answer - questions readily without waking, there is almost always observed - a remarkable change in the countenance, the manner, and the voice. - On falling asleep at first, he looks, perhaps, drowsy and heavy, - like a person dozing in church, or at table when overcome by - fatigue, or stupefied by excess in wine, or by the foul air of a - crowded apartment; but when spoken to, he usually brightens up, - and although the eyes be closed, yet the expression becomes highly - intelligent, quite as much so as if he saw. His whole manner seems - to undergo a refinement which, in the higher stages, reaches a - most striking point, insomuch that we see, as it were, before us - a person of a much more elevated character than the same sleeper - seems to be when awake. It would seem as if the lower, or animal, - propensities were laid to rest, while the intellect and higher - sentiments shone forth with a lustre that is undiminished by aught - that is mean or common. This is particularly seen in women of - natural refinement and high sentiments; but it is also seen in - men of the same stamp, and more or less in all. In the highest - stages of the mesmeric sleep the countenance often acquires the - most lovely expression, surpassing all that the great artists have - given to the Virgin Mary or to angels, and which may fitly be - called heavenly, for it involuntarily suggests to our minds the - moral and intellectual beauty which alone seems consistent with our - views of heaven. As to the voice, I have never seen one person in - the true mesmeric sleep who did not speak in a tone quite distinct - from the ordinary voice of the sleeper. It is invariably, so far - as I have observed, softer and more gentle, well corresponding - to the elevated and mild expression of the face. It has often a - plaintive and touching character, especially when the sleeper - speaks of departed friends or relations. In the highest stages it - has a character quite new, and in perfect accordance with the pure - and lovely smile of the countenance, which beams on the observer, - in spite of the closed eyes, like a ray of heaven's own light and - beauty. I speak here of that which I have often seen, and I would - say that, as a general rule, the sleeper, when in his ordinary - state and when in the deep mesmeric sleep, appears not like the - same, but like two different individuals. And it is not wonderful - that it should be so. For the sleeper, in the mesmeric state, has - a consciousness quite separate and distinct from his ordinary - consciousness; he is, in fact, if not a different individual, yet - the same individual in a different and distinct phase of his being, - and that phase a higher one."[23] - -Professor Gregory's experience and observation have been those of every -hypnotist and mesmerist whose works have been examined. There is, -indeed, an ineffable and indescribable something which overspreads the -countenance of the virtuous woman while she is in the hypnotic state, -which disarms passion, and affects the beholder with a feeling that he -has something seen of heaven. He knows that the physical senses are -asleep, and he feels that the soul is shining forth in all its majesty -and purity, untainted by any thought that is gross, any emotion that is -impure. - -One of the assertions most confidently made by those who hold that -crime is the necessary result of hypnotic experiment, outside of the -medical profession, is that a hypnotic subject can be made to commit -suicide by suggesting to him the propriety of so doing. There is, if -possible, even less foundation for this supposition than there is for -any other in the whole catalogue. The reason of this will be obvious -when we take into consideration some of the distinctive attributes of -the subjective mind. It will not be disputed that the attribute of -the subjective mind, which is known as intuition when applied to man, -corresponds exactly with what we call instinct when applied to animals. -Now, there are three primary functions, or, let us say, instincts, -of the subjective mind, which are common to men and the whole animal -creation. The first pertains to the preservation of the life of -the individual, and is called, in common parlance, the instinct of -self-preservation. This is admittedly the strongest instinct of animal -nature. The second, in the order of strength and of universality, is -the instinct of reproduction. The third pertains to the preservation -of human life generally, and of one's offspring particularly. Each -pertains to the perpetuity of the race. The first and second are -universal, and the third is practically so; the only exceptions being -in rare cases of individual idiosyncrasy, or in a very low order of -animal life. The potency of these instincts is too well known to -require comment. - -There is one peculiarity, however, pertaining to subjective activity -when the life of the individual is in danger, or that of offspring -is imperilled, that is not so generally appreciated. In such cases -the subjective mind takes prompt possession of the individual, and -every act is subjective as long as active exertion is required to -preserve the imperilled life. That this is true is shown, first, by -the preternatural strength with which the person is endowed under such -circumstances; second, by the total absence of fear; and third, by the -wonderful presence of mind displayed in the instantaneous adaptation -of every means to its proper end, and in doing exactly the right thing -at the right time. Comment is often made on the wonderful "presence of -mind" displayed by persons in great peril when instantaneous action is -required, and there is no time for reflection or reasoning out a plan -of action or defence. This presence of mind, so called, is nothing -more or less than subjective activity, or, in other words, instinctive -action, the objective faculties being in almost complete abeyance for -the time being. That this is true is further shown by the fact that a -person in imminent and deadly peril will often emerge from the very -jaws of death with nerves unshaken, the coolest and most collected -person present. This is often mistaken for courage. It has, however, -nothing whatever to do with the question of personal bravery. The -veriest coward will, under circumstances of unavoidable danger, act -with the same coolness, and evince the same presence of mind, as the -bravest man. The most timid woman will fight like a demon, and display -preternatural strength and courage, for the preservation of her own -life or that of her offspring. The action is instinctive. In other -words, it is the normal function of the subjective entity. - -The condition of the person at such times is akin to, if not identical -with, the state of hypnotism or partial hypnotism. It may be that -the objective and subjective faculties act at such times in perfect -synchronism; but certain it is that every evidence of subjective -activity is present, even the phenomenon of anesthesia. This is shown -by the fact that at such times the body feels no pain, no matter how -severe the injury. The universal testimony of soldiers who have been -in battle is to the effect that the time when fear is experienced is -just before the action commences. When the first gun is fired, all fear -vanishes, and the soldier often performs feats of the most desperate -valor and evinces the most reckless courage. If wounded, he feels -nothing until the battle is over and all excitement is gone. It is a -merciful provision of nature that the nearer we approach death, the -less we fear it. This law is universal. It is only in the vigor of -youth and manhood that death is looked upon with horror. The aged view -its near approach with calm serenity. The convicted murderer, as long -as there is hope of pardon, reprieve, escape, or commutation of the -death-penalty, evinces the utmost dread of the scaffold; but when the -death-penalty is pronounced, and all hope has fled, he often evinces -the utmost indifference, welcomes the day of his execution, and marches -to the scaffold without a tremor. The newspapers speak with wonder and -admiration of his courage, and the universal verdict is that he was -a brave man, and "died game." The truth is that the universal law of -which we speak, that merciful provision of nature which nerves alike -the brave man and the coward, steps in to his defence, his objective -senses are benumbed, and he submits to the inevitable change without -fear and without pain. - -The testimony of Dr. Livingstone is to the same effect. He was once -seized by a lion when hunting in the jungles of Africa, and carried -some distance, his body between the lion's jaws. When death seemed -inevitable, he testifies that all fear left him, and a delicious -languor stole over his senses. The grasp of the lion's jaws caused no -pain, and he felt fully resigned to his fate. A fortunate shot from the -gun of one of his companions released him, and he was rescued. - -This, however, is a digression. The main point which it is desired to -enforce is, first, that the strongest instinct in mankind is that of -self-preservation; and second, that this instinct, this strong desire -to preserve the life of the body, constitutes a subjective, or an -instinctive, auto-suggestion of such supreme potency that no suggestion -from another, nor any objective auto-suggestion, could possibly -overcome it. The inevitable conclusion is that suicide is certainly not -a crime which can be successfully instigated by means of hypnotism. - -Criminal abortion is another of the crimes which, the people are -told, can be performed by means of hypnotic suggestion. The inherent -absurdity of this statement is almost as great as that suicide can -be successfully instigated by such means. It is here that another -strong instinct prevails against a suggestion of that character, -namely, the desire inherent in the soul of the mother to preserve her -offspring. It is possibly true that conception could be prevented by -hypnotic suggestion, and it may be true that barrenness is sometimes -caused by unconscious auto-suggestion; but a very different state -of affairs exists after the foetus is once formed. The instinctive -desire to preserve the life that exists, constitutes an instinctive -auto-suggestion which no suggestion from another, nor even the -objective auto-suggestion of the mother, could prevail against. - -It may be safely set down, therefore, as a fundamental truth of -hypnotic science that the auto-suggestion most difficult to overcome -is that which originates in the normal action of the subjective -mind,--otherwise, instinctive auto-suggestion. - -The same line of reasoning applies, though with somewhat diminished -force, to the commission of other crimes. We will suppose the most -favorable condition possible for procuring the commission of a capital -crime; namely, a criminal hypnotist in control of a criminal subject. -The disposition of the subject might not stand in the way; there might -be no auto-suggestion against the commission of crime in the habits -and principles of the life of the subject; and yet the instinct of -self-preservation would have its weight and influence in suggesting to -him that the commission of a murder would imperil his own life. Such a -consideration would operate as potently in the hypnotic condition as it -would in the normal state. It would be an instinctive auto-suggestion, -just the same as in the case of suicide, although it would operate -indirectly in one case, and directly in the other. The deductive -reasoning of the subjective mind, as we have seen in preceding -chapters, is perfect; and in the case supposed, the subject would -instantaneously reason from the proposed crime to its consequences to -himself. The same law would operate in preventing the commission of -crimes of less magnitude, with a resistance decreased in proportion -to the nature of the offence. But it would, in all cases, be a factor -of great importance in the prevention of crime; for the subjective -mind is ever alert where the safety and well-being of the individual -are concerned. This law is universal, and has often been manifested -in the most striking manner. Premonitions of impending danger, so -often felt and recorded, are manifestations of the constant solicitude -of the subjective entity for the welfare of the individual. It is -comparatively rare that these subjective impressions are brought above -the threshold of consciousness; but this is largely due to the habits -of thought of mankind at the present day. Generally such impressions -are disregarded, and in this sceptical and materialistic age are often -relegated to the domain of superstition. When they are felt and acted -upon, they are generally attributed to a supernatural source. The dæmon -of Socrates is a strong case in point. He believed himself to have -been constantly attended by a familiar spirit, whose voice he could -hear, and whose admonitions were always wise. That he did hear voices -there can, in the light of modern science, be little doubt. It is -noteworthy, however, that the voice was generally one of warning, and -that its strongest manifestations were made when his personal safety -or his personal well-being was involved. The explanation, in pursuance -of the hypothesis under discussion in this book, is not difficult. -He was endowed with that rare faculty which, in one way or another, -belongs to all men of true genius, and which enabled him to draw from -the storehouse of subjective knowledge. In his case the threshold of -consciousness was so easily displaced that his subjective mind was able -at will to communicate with his objective mind in words audible to his -senses. This phenomenon is known to spiritists as clairaudience. As -before remarked, this voice was generally one of warning, and was the -direct manifestation of that strongest instinct of the human soul,--the -instinct of self-preservation. - -To this the classical student will doubtless interpose the objection -that the dæmon failed to warn the philosopher in the hour of his -direst need; it failed to admonish him against that course of conduct -which led to inevitable death. Socrates was accustomed to construe -the silence of the dæmon as an approval of his conduct; and when the -decisive moment arrived when he could have saved himself had he chosen -to do so, the divine voice was silent. Only once did it interpose its -warning, and that was to prevent him from preparing a speech which -might have saved him from the hemlock. - -The explanation of this failure may be found in the experience of all -mankind. This instinctive clinging to life weakens with advancing -years, and appears to cease altogether the moment a man's career of -usefulness in life has ended. This is the experience of every-day life. -Men grow rich, and in the full vigor of a green old age retire from -business, hoping to enjoy many years of rest. The result is, generally, -death in a very short time. An old man thrown out of employment, -with nothing to hope for in the future, lies down and dies. Another, -losing his aged companion, follows within a few days or weeks. Another -lives only to see his children married and settled, and when that is -accomplished, cheerfully lets go his hold on life. In fact, it seems to -be as much an instinct to die, when one's usefulness is ended, as to -cling to life as long as there is something to do to contribute to the -general welfare. - -Socrates was an old man. He had lived a long and useful life, but his -career of usefulness was ended; for the authorities of the State had -decided that his teachings were impious, and corrupting to youth. Had -he lived, it would have been at the price of dishonor, his compensation -a miserable old age. Besides, his doctrine that death is not an evil, -together with his lofty sentiments regarding the duty of the citizen to -the commonwealth,--a duty which he maintained could be performed in his -case only by submitting to its decrees and carrying into execution its -judgments,--constituted a potential element of auto-suggestion which -must be considered in estimating the psychological features of his -case. He felt that the principles of his whole life would be violated -by any attempt to escape or evade the penalty which had been decreed -against him; and he spent his last hours in an effort to convince -his friends that the death of the body is not an evil, when life is -purchased at the price of dishonor. He felt that the philosophy which -it had been the business of his life to teach, could only be vindicated -by his death, at the time and in the manner decreed by the State. The -supreme moment had arrived; the instinct of death was upon him; and, -in philosophical communion with his followers, he calmly drank the -hemlock, and died the death of a philosopher. - -The value of testimony in criminal cases, obtained by means of -hypnotism, has been very freely discussed by those who have given -their attention to the legal aspect of the question. Assuming that a -person has been hypnotized, and caused to commit a crime, the question -naturally arises, What means are at hand to convict the guilty party? -How is evidence to be obtained, and what is its value when obtained? -As it has been shown to be a practical impossibility to procure the -commission of crime by means of hypnotic suggestion, it will be -unnecessary and unprofitable to discuss the question at great length, -and it will be dismissed after the presentation of the vital point. It -is obvious that when it is demonstrated that evidence is unreliable, -and necessarily unworthy of credence, it is useless to discuss the ways -and means of obtaining such evidence for use in a court of justice. The -intricate maze of metaphysical disquisition in which this question has -been so ably obscured by writers on the subject, will not be entered. -It is sufficient to know that no testimony obtained from a subject in -a state of hypnotism, relating to any vital question which involves -the guilt or innocence of himself or his friends, is of any value -whatever. It is a popular belief, handed down through the ages, that -a somnambulic subject will always tell the truth, and that all the -secrets of a sleep-walker can be obtained from him for the asking. This -belief has also been held regarding the hypnotic subject; and it is -upon this assumption that the hypothetical value of his testimony in -criminal jurisprudence depends. It is true that, on ordinary questions, -the truth is always uppermost in the subjective mind. A hypnotic -subject will often say, during the hypnotic sleep, that which he would -not say in his waking moments. Nevertheless, he never betrays a vital -secret. The reason is obvious to those who have followed the line -of argument in the preceding pages of this chapter. The instinct of -self-preservation, always alert to avert any danger which threatens -the individual, steps in to his defence. Instinctive auto-suggestion -here plays its subtle _rôle_, and no suggestion from another can -prevail against it. If the defence involves falsehood, a falsehood will -be told, without the slightest hesitation; and it will be told with -preternatural acumen, and with such plausible circumstantiality of -detail as to deceive the very elect. Neither will there be any variance -or shadow of turning after repeated experiments, for the memory of the -subjective mind is perfect. - -This rule holds good, not only with regard to secrets which involve -the personal safety of the individual, but in all matters pertaining -to his material interests, his reputation, or the interests of his -friends, whose secrets are confided to his care. That this is true is -presumptively proved by the fact that in all the years during which the -science of hypnotism has been practised, no one has ever been known to -betray the secrets of any society or order. The attempt has often been -made, but it has never succeeded. The truth of this assertion can be -demonstrated at any time by experiment. - -Such an experiment has a greater evidential value in establishing the -rule than almost any other laboratory experiment. A subject might -plunge a paper dagger into an imaginary man, or he might draw a check, -sign a note, a contract, or a deed, in obedience to experimental -suggestions, when he would not commit a real crime, or sign away his -birthright, in obedience to criminal suggestion. But when a subject -is asked to betray the secrets of a society to which he belongs, -it is quite a different matter. In the one case a compliance with -the suggestion proves nothing, simply because it is a laboratory -experiment. In the other case his refusal to comply with the suggestion -proves everything, because his betrayal of such a secret in the -laboratory is just as vital as to betray it elsewhere. - -It is obvious, therefore, that the testimony of a hypnotized subject in -a court of justice can possess no evidential value whatever. Not one of -the conditions would be present which give weight to human testimony. -The subject could not be punished for perjury if he swore falsely. In -matters of indifference to him he would be in constant danger of being -swayed by the artful or accidental suggestion of another. A false -premise suggested to him at the start would color and pervert his whole -testimony. A cross-examination would utterly confuse him, and almost -inevitably restore him to normal consciousness. On questions of vital -interest to himself, auto-suggestion would cause him to resort to -falsehood if the truth would militate against him. - -It is thought that enough has been said to show that the dangers -attending the practice of hypnotism have been grossly exaggerated, and -that the sources of danger, which the people are so persistently warned -against, have no existence in fact. The premises laid down will not be -gainsaid by any who understand the law of suggestion. The conclusions -are inevitable. The law of auto-suggestion has been recognized by -Continental writers, as has been shown by extracts from their books; -but they have failed to carry it to its legitimate conclusion when -treating the subject of the legal aspects of hypnotism. It is perhaps -not strange that they should fail in this respect, in view of the -vital interest which physicians have in hypnotism as a therapeutic -agent. But they should remember that the subject is also of vital -interest to students of psychology, and that it is only by a study of -its psychological aspects that hypnotism can be intelligently applied -to the cure of disease. That the phenomena displayed through its -agency possess a significance which far transcends that which attaches -to it as a substitute for pills, is a proposition which will not be -disputed, even by those who seek to monopolize its forces. It is hoped, -therefore, that the psychological student will be graciously permitted -to pursue his studies at least until it is shown that physicians enjoy -such a monopoly of the cardinal virtues that it is unsafe to intrust -the forces of nature in the hands of others. - -In the mean time the world at large will continue to believe that the -laws of hypnotism are no exception to the rule that the forces of -nature, when once understood, are designed for the highest good of -mankind; and they will continue to demand that those forces shall not -be monopolized by any man, or set of men, body politic, or corporation. - -From what has been said, the supreme folly of legislation to prohibit -experiments in hypnotism is manifest. No one will deny that when a -hypnotist permits himself to exercise his art in private he is in -possession of opportunities which, under other conditions, might give -him an undue advantage over a subject of the opposite sex; but, from -the very nature of things, that advantage is infinitely less than -that enjoyed by physicians in their habitual intercourse with their -patients. Until it is shown that physicians never take advantage of -their confidential relations with their patients; until it is shown -that physicians are exempt from human passions and frailties; or, -at least, until it is shown that physicians are more platonic in -their emotions than the ordinary run of human beings,--the world -will continue to regard their demand that the study of experimental -psychology shall be restricted by legislation to the medical -profession, as an exhibition of monumental impudence. It cannot be -forgotten that it was the medical profession that drove Mesmer into -a dishonored exile and a premature grave for the sole reason that -he healed the sick without the use of pills. The faculty ridiculed, -proscribed, and ostracized every medical man who dared to conduct an -honest investigation of mesmeric phenomena. And now that the scientists -of Europe are compelled to admit the therapeutic value of the science, -they are instant in demand that no one but physicians shall be -permitted to make experiments. It is perhaps natural and right that the -treatment of disease by means of drugs should be restricted to those -who are educated in the proper use of drugs; but the employment of -psychic powers and remedies rests upon an entirely different footing. -Their demand that hypnotism be reserved for their exclusive use rests -not upon their knowledge of its laws, but is founded upon their wilful -ignorance of the fundamental principles which underlie the science. - -FOOTNOTES: - -[Footnote 20: Hypnotism, p. 337.] - -[Footnote 21: Suggestive Therapeutics, p. 214.] - -[Footnote 22: Hypnotism, p. 171.] - -[Footnote 23: Gregory on Animal Magnetism, p. 4.] - - - - -[Illustration] - - - - -CHAPTER XI. - -PSYCHO-THERAPEUTICS. - - Historical Notes.--Mind Cure in Ancient Times.--Bible - Accounts.--Miracles of the Church.--Healing by the King's - Touch.--Views of Paracelsus and Pomponazzi.--Bernheim's - Experiments.--The Modern Schools.--Their Theories.--The - True Hypothesis applicable to all Systems.--Illustrations - of the Theory.--Producing a Blister by Suggestion.--Bloody - Stigmata.--Letters of Blood.--Objective Control of Subjective - Mind.--Subjective Control of Bodily Functions.--The Necessary - Mental Conditions.--The Precepts and Example of Christ.--Subjective - Faith alone required.--Discussion of Various Systems.--Christian - Science, etc.--General Conclusions. - - -In the whole range of psychological research there is no branch of the -study of such transcendent practical interest and importance to the -world as that which pertains to its application to the cure of disease. -That there resides in mankind a psychic power over the functions and -sensations of the body, and that that power can be invoked at will, -under certain conditions, and applied to the alleviation of human -suffering, no longer admits of a rational doubt. The history of all -nations presents an unbroken line of testimony in support of the truth -of this proposition. In the infancy of the world the power of secretly -influencing men for good or evil, including the healing of the sick, -was possessed by the priests and saints of all nations. Healing of the -sick was supposed to be a power derived directly from God, and it was -exerted by means of prayers and ceremonies, laying on of hands and -incantations, amulets and talismans, rings, relics, and images, and the -knowledge of it was transmitted with the sacred mysteries. - -Numerous examples of the practice of healing by the touch and by the -laying on of hands are related in the Old Testament. Moses was directed -by the Lord to transmit his power and honor to Joshua by the laying on -of hands. Elijah healed the dead child by stretching himself upon the -body and calling upon the name of the Lord, and Elisha raised the dead -son of the Shunammite woman by the same means. It was even supposed -that the power survived his death. The New Testament is full of -examples of the most striking character, and the promise of the Master -to those who believe,--"In my name shall they cast out devils; they -shall speak with new tongues; they shall take up serpents; and if they -drink any deadly thing, it shall not hurt them; they shall lay their -hands on the sick, and they shall recover,"--applies to all mankind -to-day as well as to his followers upon whom he had conferred his power -in person. That this power was transmitted to future generations, and -that the saints and others regarded it as the heritage of the Church -and employed it with humble faith, in imitation of the Master, for the -good of mankind, is shown by numerous examples. While the chroniclers -have undoubtedly embellished many actual cures and recited many -fictitious ones, the fact that the saints and others possessed healing -powers cannot be questioned. Thus, Saint Patrick, the Irish apostle, -healed the blind by laying on his hands. - - "Saint Bernard," says Ennemoser, "is said to have restored eleven - blind persons to sight, and eighteen lame persons to the use of - their limbs in one day at Constance. At Cologne he healed twelve - lame, caused three dumb persons to speak, ten who were deaf to - hear, and, when he himself was ill, Saint Lawrence and Saint - Benedict appeared to him, and cured him by touching the affected - part. Even his plates and dishes are said to have cured sickness - after his death! The miracles of Saints Margaret, Katherine, - Hildegarde, and especially the miraculous cures of the two holy - martyrs, Cosmos and Damianus, belong to this class. Among others, - they freed the Emperor Justinian from an incurable sickness. Saint - Odilia embraced in her arms a leper who was shunned by all men, - warmed him, and restored him to health. - - "Remarkable above all others are those cases where persons who were - at the point of death have recovered by holy baptism or extreme - unction. The Emperor Constantine is one of the most singular - examples. Pyrrhus, king of Epirus, had the power of assuaging colic - and affections of the spleen by laying the patients on their backs - and passing his great toe over them. The Emperor Vespasian cured - nervous affections, lameness, and blindness, solely by the laying - on of his hands. According to Coelius Spartianus, Hadrian cured - those afflicted with dropsy by touching them with the points of - his fingers, and recovered himself from a violent fever by similar - treatment. King Olaf healed Egill on the spot by merely laying - his hands upon him and singing proverbs. The kings of England and - France cured diseases of the throat by touch. It is said that the - pious Edward the Confessor, and, in France, that Philip the First - were the first who possessed this power. In England the disease was - therefore called 'king's evil.' In France this power was retained - till within a recent period. Among German princes this curative - power was ascribed to the Counts of Hapsburg, and also that they - were able to cure stammering by a kiss. Pliny says, 'There are men - whose whole bodies possess medicinal properties,--as the Marsi, - the Psyli, and others, who cure the bite of serpents merely by the - touch.' This he remarks especially of the island of Cyprus, and - later travellers confirm these cures by the touch. In later times - the Salmadores and Ensalmadores of Spain became very celebrated, - who healed almost all diseases by prayer, laying on of the hands, - and by the breath. In Ireland, Valentine Greatrakes cured at first - king's evil by his hands; later, fever, wounds, tumors, gout, and - at length all diseases. In the seventeenth century the gardener - Levret and the notorious Streeper performed cures in London by - stroking with the hand. In a similar manner cures were performed - by Michael Medina and the Child of Salamanca; also Marcellus - Empiricus. Richter, an innkeeper at Royen, in Silicia, cured, in - the years 1817, 1818, many thousands of sick persons in the open - fields by touching them with his hands. Under the popes, laying on - of the hands was called 'chirothesy.'" - -Again, Ennemoser says:-- - - "As regards the resemblance which the science bears to magnetism, - it is certain that not only were the ancients acquainted with an - artificial method of treating disease, but also with somnambulism - itself. Among others, Agrippa von Nettesheim speaks of this - plainly when he says, in his 'Occulta Philosophia' (page 451): - 'There is a science, known to but very few, of illuminating and - instructing the mind, so that at one step it is raised from the - darkness of ignorance to the light of wisdom. This is produced - principally by a species of artificial sleep, in which a man - forgets the present, and, as it were, perceives the future through - divine inspiration. Unbelieving and wicked persons can also be - deprived of this power by secret means.'" - -Coming down to more recent times, we find that cures, seemingly -miraculous, are as common to-day as at any period of the world's -history. In fact, one unbroken line of such phenomena is presented to -the student of psycho-therapeutics, which extends from the earliest -period of recorded history to the present time. At no time in the -world's history has there been such a widespread interest in the -subject as now; and the hopeful feature is that the subject is no -longer relegated to the domain of superstition, but is being studied by -all classes of people, from the ablest scientists down to the humblest -peasant. The result is that theories almost innumerable have been -advanced to account for what all admit to be a fact, namely, that there -exists a power to alleviate human suffering, which lies not within the -domain of material science, but which can be invoked at the will of man -and controlled by human intelligence. - -It would be tedious and unprofitable to discuss at length the numerous -theories advanced by the different sects and schools which have an -existence to-day. It is sufficient to know that all these schools -effect cures of the most wonderful character, many of them taking rank -with the miracles of the Master. This one fact stands out prominent -and significant, namely, that the theories advanced to account for the -phenomena seem to have no effect upon the power invoked. - -Paracelsus stated what is now an obvious scientific fact when he -uttered these words:-- - - "Whether the object of your faith be real or false, you will - nevertheless obtain the same effects. Thus, if I believe in Saint - Peter's statue as I should have believed in Saint Peter himself, - I shall obtain the same effects that I should have obtained from - Saint Peter. But that is superstition. Faith, however, produces - miracles; and whether it is a true or a false faith, it will always - produce the same wonders." - -Much to the same effect are the words uttered in the sixteenth century -by Pomponazzi:-- - - "We can easily conceive the marvellous effects which confidence - and imagination can produce, particularly when both qualities are - reciprocated between the subjects and the person who influences - them. The cures attributed to the influence of certain relics - are the effect of this imagination and confidence. Quacks and - philosophers know that if the bones of any skeleton were put in - place of the saint's bones, the sick would none the less experience - beneficial effects, if they believed that they were near veritable - relics." - -Bernheim,[24] quoting the foregoing passages, follows with a story, -related by Sobernheim, of a man with a paralysis of the tongue which -had yielded to no form of treatment, who put himself under a certain -doctor's care. The doctor wished to try an instrument of his own -invention, with which he promised himself to get excellent results. -Before performing the operation, he introduced a pocket thermometer -into the patient's mouth. The patient imagined it to be the instrument -which was to save him. In a few minutes he cried out joyfully that he -could once more move his tongue freely. - - "Among our cases," continues Bernheim, "facts of the same sort - will be found. A young girl came into my service, having suffered - from complete nervous aphonia for nearly four weeks. After making - sure of the diagnosis, I told my students that nervous aphonia - sometimes yielded instantly to electricity, which might act simply - by its suggestive influence. I sent for the induction apparatus. - Before using it I wanted to try simple suggestion by affirmation. - I applied my hand over the larynx and moved it a little, and said, - 'Now you can speak aloud.' In an instant I made her say 'a,' then - 'b,' then 'Maria.' She continued to speak distinctly; the aphonia - had disappeared. - - "'The "Bibliothèque choisie de Médecine,"' says Hack Tuke, 'gives - a typical example of the influence exercised by the imagination - over intestinal action during sleep. The daughter of the consul at - Hanover, aged eighteen, intended to use rhubarb, for which she had - a particular dislike, on a following day. She dreamed that she had - taken the abhorred dose. Influenced by this imaginary rhubarb, she - waked up, and had five or six easy evacuations.' - - "The same result is seen in a case reported by Demangeon.[25] - 'A monk intended to purge himself on a certain morning. On the - night previous he dreamed that he had taken the medicine, and - consequently waked up to yield to nature's demands. He had eight - movements.' - - "But among all the moral causes which, appealing to the - imagination, set the cerebral mechanism of possible causes at work, - none is so efficacious as religious faith. Numbers of authentic - cures have certainly been due to it. - - "The Princess of Schwartzenburg had suffered for eight years from - a paraplegia for which the most celebrated doctors in Germany and - France had been consulted. In 1821 the Prince of Hohenlohe, who had - been a priest since 1815, brought a peasant to the princess, who - had convinced the young prince of the power of prayer in curing - disease. The mechanical apparatus, which had been used by Dr. Heine - for several months to overcome the contracture of the limbs, was - removed. The prince asked the paralytic to join her faith both to - his and the peasant's. 'Do you believe you are already helped?' - 'Oh, yes, I believe so most sincerely!' 'Well, rise and walk.' At - these words the princess rose and walked around the room several - times, and tried going up and down stairs. The next day she went to - church, and from this time on she had the use of her limbs."[26] - -Bernheim then proceeds to give a _résumé_ of some of the histories -of cures which took place at Lourdes, where thousands flock annually -to partake of the healing waters of the famous grotto. The history -of that wonderful place is too well known to need repetition here. -It is sufficient to say that thousands of cures have been effected -there through prayer and religious faith, and the cures are as well -authenticated as any fact in history or science. - -The most prominent and important methods of healing the sick now in -vogue may be briefly summarized as follows: - -1. _Prayer and religious faith_, as exemplified in the cures performed -at Lourdes and at other holy shrines. To this class also belong the -cures effected by prayer alone, the system being properly known in this -country as the Faith Cure and the Prayer Cure. - -2. _The Mind Cure_,--"a professed method of healing which rests upon -the suppositions that all diseased states of the body are due to -abnormal conditions of the mind, and that the latter (and thus the -former) can be cured by the direct action of the mind of the healer -upon the mind of the patient."[27] - -3. _Christian Science._--This method of healing rests upon the -assumption of the unreality of matter. This assumed as a major premise, -it follows that our bodies are unreal, and, consequently, there is no -such thing as disease, the latter existing only in the mind, which is -the only real thing in existence. - -4. _Spiritism_, which is a system of healing based on the supposed -interposition of spirits of the dead, operating directly, or indirectly -through a medium, upon the patient. - -5. _Mesmerism._--This includes all the systems of healing founded on -the supposition that there exists in man a fluid which can be projected -upon another, at the will of the operator, with the effect of healing -disease by the therapeutic action of the fluid upon the diseased -organism. - -6. _Suggestive Hypnotism._--This method of healing rests upon the law -that persons in the hypnotic condition are constantly controllable by -the power of suggestion, and that by this means pain is suppressed, -function modified, fever calmed, secretion and excretion encouraged, -etc., and thus nature, the healer, is permitted to do the work of -restoration. - -Each of these schools is subdivided into sects, entertaining modified -theories of causation, and employing modified processes of applying -the force at their command. There is but one thing common to them all, -and that is that they all cure diseases. - -We have, then, six different systems of psycho-therapeutics, based upon -as many different theories, differing as widely as the poles, and each -presenting indubitable evidence of being able to perform cures which in -any age but the present would have been called miraculous. - -The most obvious conclusion which strikes the scientific mind is that -there must be some underlying principle which is common to them all. It -is the task of science to discover that principle. - -It will now be in order to recall to the mind of the reader, once more, -the fundamental propositions of the hypothesis under consideration. -They are,-- - -First, that man is possessed of two minds, which we have distinguished -by designating one as the objective mind, and the other as the -subjective mind. - -Secondly, that the subjective mind is constantly amenable to control by -the power of suggestion. - -These propositions having been established, at least provisionally, -by the facts shown in the foregoing chapters, it now remains to -present a subsidiary proposition, which pertains to the subject of -psycho-therapeutics, namely:-- - -_The subjective mind has absolute control of the functions, conditions, -and sensations of the body._ - -This proposition seems almost self-evident, and will receive the -instant assent of all who are familiar with the simplest phenomena of -hypnotism. It is well known, and no one at all acquainted with hypnotic -phenomena now disputes the fact, that perfect anesthesia can be -produced at the will of the operator simply by suggestion. Hundreds of -cases are recorded where the most severe surgical operations have been -performed without pain upon patients in the hypnotic condition. The -fact can be verified at any time by experiment on almost any hypnotic -subject, and in case of particularly sensitive subjects the phenomena -can be produced in the waking condition. How the subjective mind -controls the functions and sensations of the body, mortal man may never -know. It is certain that the problem cannot be solved by reference to -physiology or cerebral anatomy. It is simply a scientific fact which we -must accept because it is susceptible of demonstration, and not because -its ultimate cause can be explained. - -The three foregoing fundamental propositions cover the whole domain of -psycho-therapeutics, and constitute the basis of explanation of all -phenomena pertaining thereto. - -It seems almost superfluous to adduce facts to illustrate the wonderful -power which the subjective mind possesses over the functions of the -body, beyond reminding the reader of the well-known facts above -mentioned regarding the production of the phenomena of anesthesia by -suggestion. Nevertheless, it must not be forgotten that the production -of anesthesia in a healthy subject is a demonstration of subjective -power which implies far more than appears upon the surface. The normal -condition of the body is that of perfect health, with all the senses -performing their legitimate functions. The production of anesthesia -in a normal organism is, therefore, the production of an abnormal -condition. On the other hand, the production of anesthesia in a -diseased organism implies the restoration of the normal condition, -that is, a condition of freedom from pain. In this, all the forces of -nature unite to assist. And as every force in nature follows the lines -of least resistance, it follows that it is much easier to cure diseases -by mental processes than it is to create them; provided always that we -understand the _modus operandi_. - -It is well known that the symptoms of almost any disease can be induced -in hypnotic subjects by suggestion. Thus, partial or total paralysis -can be produced; fever can be brought on, with all the attendant -symptoms, such as rapid pulse and high temperature, flushed face, -etc.; or chills, accompanied by a temperature abnormally low; or the -most severe pains can be produced in any part of the body or limbs. -All these facts are well known, and still more wonderful facts are -stated in all the recent scientific works on hypnotism. For instance, -Bernheim states that he has been able to produce a blister on the back -of a patient by applying a postage-stamp and suggesting to the patient -that it was a fly-plaster. This is confirmed by the experiments of Moll -and many others, leaving no doubt of the fact that structural changes -are a possible result of oral suggestion. On this subject Bernheim -makes the following observations:-- - - "Finally, hemorrhages and bloody stigmata may be induced in certain - subjects by means of suggestion. - - "MM. Bourru and Burot of Rochefort have experimented on this - subject with a young marine, a case of hystero-epilepsy. M. Bourru - put him into the somnambulistic condition, and gave him the - following suggestion: 'At four o'clock this afternoon, after the - hypnosis, you will come into my office, sit down in the arm-chair, - cross your arms upon your breast, and your nose will begin to - bleed.' At the hour appointed the young man did as directed. - Several drops of blood came from the left nostril. - - "On another occasion the same investigator traced the patient's - name on both his forearms with the dull point of an instrument. - Then, when the patient was in the somnambulistic condition, he - said, 'At four o'clock this afternoon you will go to sleep, and - your arms will bleed along the lines which I have traced, and your - name will appear written on your arms in letters of blood.' He was - watched at four o'clock and seen to fall asleep. On the left arm - the letters stood out in bright red relief, and in several places - there were drops of blood. The letters were still visible three - months afterwards, although they had grown gradually faint. - - "Dr. Mabille, director of the Insane Asylum at Lafond, near - Rochelle, a former pupil of excellent standing, repeated the - experiment made upon the subject at Rochefort, after he was removed - to the asylum, and confirmed it. He obtained instant hemorrhage - over a determined region of the body. He also induced an attack - of spontaneous somnambulism, in which the patient, doubting his - personality, so to speak, suggested to himself the hemorrhagic - stigmata on the arm, thus repeating the marvellous phenomena of the - famous stigmatized auto-suggestionist, Louis Lateau. - - "These facts, then, seem to prove that suggestion may act upon - the cardiac function and upon the vaso-motor system. Phenomena - of this order, however, rarely occur. They are exceptional, - and are obtained in certain subjects only. I have in vain tried - to reproduce them in many cases. These facts are sufficient to - prove, however, that when in a condition of special psychical - concentration, the brain can influence even the organic functions, - which in the normal state seem but slightly amenable to the - will."[28] - -These facts demonstrate at once the correctness of two of the -fundamental propositions before stated; namely, the constant -amenability of the subjective mind to the power of suggestion, and the -perfect control which the subjective mind exercises over the functions, -sensations, and conditions of the body. All the foregoing phenomena -represent abnormal conditions induced by suggestion, and are, as before -stated, all the more conclusive proofs of the potency of the force -invoked. - -If, therefore, there exists in man a power which, in obedience to the -suggestion of another, is capable of producing abnormal conditions in -defiance of the natural instincts and desires of all animal creation, -how much more potent must be a suggestion which operates in harmony -with the natural instinctive desire of the patient for the restoration -of normal conditions, and with the constant effort of nature to -bring about that result! At the risk of repetition, the self-evident -proposition will be restated, that the instinct of self-preservation is -the strongest instinct of our nature, and constitutes a most potent, -ever-present, and constantly operative auto-suggestion, inherent -in our very nature. It is obvious that any outside suggestion must -operate with all the greater potentiality when it is directed on -lines in harmony with instinctive auto-suggestion. It follows that -normal conditions can be restored with greater ease and certainty, -other things being equal, than abnormal conditions can be induced. -And thus it is that by the practice of each of the various systems -of psycho-therapeutics we find that the most marvellous cures are -effected, and are again reminded of the words of Paracelsus: "Whether -the object of your faith be real or false, you will nevertheless obtain -the same effects." - -This brings us to the discussion of the essential mental -condition prerequisite to the success of every experiment in -psycho-therapeutics,--faith. - -That faith is the essential prerequisite to the successful exercise of -psychic power is a proposition which has received the sanction of the -concurrent experience of all the ages. Christ himself did not hesitate -to acknowledge his inability to heal the sick in the absence of that -condition precedent, which he held to be essential, not only to the -enjoyment of the blessings which he so freely bestowed in this world, -but to the attainment of eternal life. "Oh, ye of little faith," was -his reproof to his followers when they returned to him and announced -the decrease of their powers to heal the sick; thus proving that he -regarded faith as an essential element of success, not only in the -patient, but in the healer also. - -If the Great Healer thus acknowledged a limitation of his powers, how -can we, his humble followers, hope to transcend the immutable law by -which he was governed? - -"Why is it that our belief has anything to do with the exercise of the -healing power?" is a question often asked. To this the obvious and only -reply is that the healing power, being a mental, or psychic, force, -is necessarily governed by mental conditions. Just why faith is the -necessary mental attitude of the patient can never be answered until we -are able to fathom the ultimate cause of all things. The experience of -all the ages shows it to be a fact, and we must accept it as such, and -content ourselves with an effort to ascertain its relations to other -facts, and, if possible, to define its limitations and ascertain the -means of commanding it at will. - -It is safe to say that the statement of the fact under consideration -has done more to retard the progress of the science of psychic healing -than all other things combined. The sceptic at once concludes that, -whatever good the system may do to credulous people, it can never be -of benefit to him, because he "does not believe in such things." -And it is just here that the mistake is made,--a mistake that is -most natural in the present state of psychic knowledge, and one that -is all but universal. It consists in the assumption that the faith -of the objective mind has anything to do with the requisite mental -attitude. The reader is again requested to call to mind the fundamental -propositions of the hypothesis under discussion, namely, the dual -personality and the power of suggestion. - -It follows from the propositions of our hypothesis, which need not be -here repeated at length, that the subjective mind of an individual is -as amenable to control by the suggestions of his own objective mind as -it is by the suggestions of another. The law is the same. It follows -that, whatever may be the objective belief of the patient, if he will -assume to have faith, actively or passively, the subjective mind will -be controlled by the suggestion, and the desired result will follow. - -_The faith required for therapeutic purposes is a purely subjective -faith, and is attainable upon the cessation of active opposition on -the part of the objective mind._ And this is why it is that, under all -systems of mental therapeutics, the perfect passivity of the patient -is insisted upon as the first essential condition. Of course, it is -desirable to secure the concurrent faith both of the objective and -subjective minds; but it is not essential, if the patient will in good -faith make the necessary auto-suggestion, as above mentioned, either in -words, or by submitting passively to the suggestions of the healer. - -It is foreign to the purpose of this book to discuss at length the -various systems of mental therapeutics further than is necessary for -the elucidation of our hypothesis. The theories upon which the several -systems are founded will not, therefore, be commented upon, _pro_ -or _con_, except where they furnish striking illustrations of the -principles herein advanced. - -Christian science, so called, furnishes a very striking example of the -principle involved in the proposition that the requisite subjective -faith may be acquired without the concurrence of objective belief, and -even in defiance of objective reason. That system is based upon the -assumption that matter has no real existence; consequently we have no -bodies, and hence no disease of the body is possible. It is not known -whether the worthy lady founder of the school ever stopped to reduce -her foundation principles to the form of a syllogism. It is presumed -not, for otherwise their intense, monumental, and aggressive absurdity -would have become as apparent to her as it is to others. Let us see how -they look in the form of a syllogism:-- - -Matter has no existence. Our bodies are composed of matter. Therefore -our bodies have no existence. - -It follows, of course, that disease cannot exist in a non-existent body. - -That the above embraces the basis of the system called Christian -science no one who has read the works of its founder will deny. Of -course, no serious argument can be adduced against such a self-evident -absurdity. Nevertheless, there are two facts connected with this system -which stand out in bold relief: One is that it numbers its followers -by the hundred thousand; and the other is that the cures effected by -its practitioners are of daily occurrence and of the most marvellous -character. - -The first of these facts demonstrates the truth of the trite saying -that any system of belief, if earnestly advocated, will find plenty -of followers. The second shows in the most conclusive manner that the -faith of the objective mind is not a necessary factor in the cure of -disease by psychic processes. - -It seems obvious that no greater demand could be made upon the -resources of our credulity than to tell us that all that is visible -or tangible to our objective senses has no real existence. And yet -that is what the patient of Christian science is invited to believe -as a condition precedent to his recovery. Of course he feels at first -that his intelligence is insulted, and he protests against such a -palpable absurdity. But he is quieted by soothing words, and is told -to get himself into a perfectly passive condition, to say nothing -and to think of nothing for the time being. In some cases patients -are advised to hold themselves in the mental attitude of denying the -possible existence of disease. The essential condition of passivity -being acquired by the patient, the healer also becomes passive, and -assumes the mental attitude of denying the existence of disease in the -patient,--or elsewhere, for that matter,--and affirms with constant -iteration the condition of perfect healthfulness. After a séance of -this kind, lasting perhaps half-an-hour, the patient almost inevitably -finds immense relief, and often feels himself completely restored to -health. To say that the patient is surprised, is but feebly to convey -his impressions; he is confounded. The healer triumphantly asks, "What -do you think of my theory now?" It is of little use for him to reply -that he does not see that the theory is necessarily correct because he -was healed. Most likely he fails to think of that, in his gratitude for -restored health. But if he does, he is met by the triumphant response, -"By their fruits ye shall know them." To the average mind, untrained to -habits of logical reasoning, that settles the question; and Christian -science has scored a triumph and secured a follower. He may not be able -to see quite clearly the logical sequences involved, he may be even -doubtful whether the theory is necessarily correct; but not being able -to formulate his objections, he contents himself with the thought that -he is not yet far enough advanced in "science" to understand that which -seems so clear to the mind of his teacher. In any event, he ceases -to antagonize the theory by any process of reasoning, and eventually -believes, objectively as well as subjectively, in the substantial -correctness of the fundamental theory. In the mean time it is easy to -see that his subjective faith has been made perfect by his passivity -under treatment, and that his objective faith has been confirmed by his -restoration to health. - -In all systems of healing, the processes, or rather the conditions, are -essentially the same, the first essential condition, as before stated, -being the perfect passivity and receptivity of the patient. That is -always insisted upon, and it is the essential prerequisite, be the -theory and method of operation what they may. The rest is accomplished -by suggestion. Thus, the whole science of mental healing may be -expressed in two words,--passivity, and suggestion. - -By passivity the patient becomes receptive of subjective impressions. -He becomes partially hypnotic, and sometimes wholly so. The more -perfectly he is hypnotized, the surer the favorable result. But, in -any case, perfect passivity is sure to bring about a good result. -In the Christian science methods the healer also becomes passive, -and partially self-hypnotized. And this constitutes the difference -between individual healers by that method. The more easily the healer -can hypnotize himself, and the more perfect that condition, the more -powerful will be the effect on the patient. The reason is this: -the suggestions to the subjective mind of the patient are conveyed -telepathically from the subjective mind of the healer. In order to -produce that effect in perfection, it becomes necessary both for -patient and healer to be in a partially hypnotic condition. The -two subjective minds are then _en rapport_. The subjective mind of -the healer, being properly instructed beforehand, then conveys the -necessary suggestions to the subjective mind of the patient. The -latter, being necessarily controlled by such suggestion, exercises -its functions in accordance therewith; and having absolute control of -the sensations, functions, and conditions of the body, it exercises -that control; and the result is that pain is relieved, and the normal -condition of health is restored. - -It is not, however, always necessary that either the patient or the -healer should become even partially hypnotized, provided the requisite -faith or confidence is established in the subjective mind of the -patient. In such a case, however, it requires a concurrence both of -objective and subjective faith to produce the best results. - -It has been claimed by some mental healers that faith on the part of -the patient is not an essential prerequisite to successful healing. -Doubtless some of the more ignorant ones believe that statement. But -an observation of the methods of treatment employed by some who make -this claim leads one to suppose that the statement often made to their -patients that faith is unnecessary is rather a cunning evasion of the -truth for the very purpose of inspiring faith. Thus, a patient enters -the sanctum of a mental healer, and begins by saying, "I understand -that it is necessary that your patients have faith before they can be -healed. If that is the case, I never can be healed by mental treatment, -for I am utterly sceptical on the subject." To which the ready reply -is, "Faith is unnecessary under my system. I do not care what you -believe, for I can heal you, however sceptical you may be." This is -generally satisfactory to the sceptic. He brightens with hope, and -submits to the treatment, full of the faith that he is to be healed -without faith. It is superfluous to add that by this stroke of policy -the healer has inspired the patient with all the faith required, -namely, the faith of his subjective mind. I will not animadvert upon -the propriety of this course, though I cannot help but contrast it with -that of the Great Healer, who never descended to falsehood, even to the -end that good might come. He always told his followers frankly that -faith was essential; and his words are as true to-day as they were when -he proclaimed to mankind that great secret of occult power. Jesus was -the first to proclaim the great law of faith; and when he uttered that -one word, he epitomized the whole science of psycho-therapeutics. - -FOOTNOTES: - -[Footnote 24: Suggestive Therapeutics, p. 197.] - -[Footnote 25: De l'Imagination, 1879.] - -[Footnote 26: Charpignon.] - -[Footnote 27: Century Dictionary.] - -[Footnote 28: Suggestive Therapeutics, pp. 36, 37.] - - - - -[Illustration] - - - - -CHAPTER XII. - -PSYCHO-THERAPEUTICS (_continued_). - - Methods classified in Two Divisions.--Mental and Oral - Suggestions.--Absent Treatment.--Christian Scientists - handicapped by Absurd Theories.--They claim too much.--The Use - of Drugs.--Dangers arising from too Radical Change.--Importance - of Favorable Mental Environment.--Mental Healing requires - Mental Conditions.--Treatment by Hypnotism.--Bernheim's - Methods.--Illustrative Cases.--The Practical Value of the - System.--The Illogical Limitations of the Theory.--Potency of - Telepathic Suggestion.--Researches of the Society for Psychical - Research.--Mr. Gurney's Experiments.--They demonstrate the Theory - of Effluent Emanations.--Diagnosis by Intuition.--Potency of - Mesmerism.--Permanency of Cures.--Conditions necessary.--The - Example of Jesus.--Self-healing by Auto-suggestion. - - -The science of mental therapeutics may be classed in two general -divisions, which are distinguished by the different methods of -operation. The same general principle underlies both, but the results -are attained by different modes of procedure. - -The first method is by passivity on the part of the patient, and mental -suggestion by the healer. - -The second is by passivity on the part of the patient, and oral -suggestion by the healer. - -In ordinary practice both methods are used; that is to say, the oral -suggestionist often unconsciously telepaths a mental suggestion to the -subjective mind of the patient. If he thoroughly believes the truth -of his own suggestions, the telepathic effect is sure to follow, and -always to the manifest advantage of the patient. This is why it is that -in all works on hypnotism and mesmerism the value and importance of -self-confidence on the part of the healer, or, in other words, belief -in his own suggestions, is so strenuously insisted upon. Practice and -experience have demonstrated the fact, but no writer on the subject -attempts to give a scientific explanation of it. But when it is known -that telepathy is the normal method of communication between subjective -minds, and that in healing by mental processes it is constantly -employed, consciously or unconsciously to the persons, the explanation -is obvious. - -Again, where mental suggestion is chiefly relied upon, the healer -usually begins operations by making oral suggestions. Thus, the -Christian scientist begins by carefully educating his patient in the -fundamental doctrines of the school, and explaining the effects which -are expected to follow the treatment. The mind is thus prepared by -oral suggestions to receive the necessary mental impressions when the -treatment proper begins. The most effective method of healing employed -by that school consists in what it denominates "absent treatment." -This is effected by purely telepathic means. The patient is absent, -and often knows nothing, objectively, of what is being done for him. -The healer sits alone and becomes passive; or, in other words, becomes -partially self-hypnotized, and addresses the patient mentally, and -proceeds to argue the question with him. The condition of health is -strongly asserted and insisted upon, and the possibility of disease -as strenuously denied. The advantages of this means of treatment are -obvious. The telepathic suggestions are made solely to the subjective -mind of the patient, and do not rise above the threshold of his -consciousness. The subjective mind, being constantly amenable to -control by the power of suggestion, accepts the suggestions offered, -and, having in its turn perfect control of the functions and conditions -of the body, it proceeds to re-establish the condition of health. -In other words, it abandons the abnormal idea of disease; and, in -obedience to the telepathic suggestions of the healer, it seizes upon -the normal idea of health. It will readily be seen that by this method -of treatment the patient is placed in the best possible condition for -the reception of healthful suggestions. He is necessarily in a passive -condition. That is, being unconscious, objectively, of the mental -suggestions which are being made to his subjective mind, he is not -handicapped by antagonistic auto-suggestions arising from objective -doubt of the power of the healer, or of the correctness of his -theories. The latter is the most serious obstacle which the Christian -scientist has to contend with; and it is safe to say that if his school -had not been handicapped by a theory which shocks the common-sense of -the average man, its sphere of usefulness would have been much larger -than it is now. The school is doing a great and noble work as it is, -but it is chiefly among those who are credulous enough to disbelieve -the evidence of their own senses. There is, however, a large and -growing class of people, calling themselves Christian scientists, who -ignore the fundamental absurdities of the theory of the founder of -the sect, and content themselves with the knowledge that the practice -produces good results. Each one of these formulates a theory of his -own, and each one finds that, measured by the standard of results, his -theory is correct. The obvious conclusion is that one theory is as good -as another, provided always that the mode of operation under it does -not depart, in any essential particular, from the standard, and that -the operator has the requisite faith in his own theory and practice. - -Another circumstance which handicaps the enthusiastic votaries of -each of the schools consists in the tendency of all reformers to -claim too much for their systems. Forgetting that they have to deal -with a generation of people with a hereditary belief in the power of -medicines to cure disease, a people whose habits of life and thought -are materialistic to the last degree, they expect to change that -belief instantaneously, and cause the new method to take the place -of the old in all cases and under all circumstances. In other words, -they expect to cure all diseases by mental methods alone, and they -seek to prohibit their patients from employing any other physician -or using any medicines whatever. This is wrong in theory and often -dangerous in practice. It may be true, and doubtless is, that one -great source of the power of drugs to heal disease is attributable -to the mental impression created upon the mind of the patient at -the time the drug is administered. This being true, it follows that -when a patient believes in drugs, drugs should be administered. If -Christian science or any other mental method of healing can then be -made available as an auxiliary, it should be employed. But this is just -what the ultra-reformers refuse to do. They insist upon the discharge -of the family physician, and the destruction of all the medicines -in the house, before they will undertake to effect a cure by mental -processes. It frequently happens that the patient is not sufficiently -well grounded in the new faith, or is afflicted with some disease not -readily reached by mental processes, and dies on their hands, when -perhaps he might have been saved by the combined efforts of the family -doctor and the Christian scientist. Be that as it may, when the patient -dies under such circumstances, the Christian scientist must needs bear -the brunt of popular condemnation. It goes without saying that one -such case does more to retard the progress of mental therapeutics in -popular estimation than a thousand miraculous cures can do to promote -it. Again, much harm is done to the cause of mental healing by claiming -for it too wide a field of usefulness. Theoretically, all the diseases -which flesh is heir to are curable by mental processes. Practically, -the range of its usefulness is comparatively limited. The lines of its -field are not clearly defined, however, for the reason that so much -depends on the idiosyncrasies of each individual patient. A disease -which can be cured in one case refuses to yield in another, the mental -attitudes of the patients not being the same. Besides, the mental -environment of the patient has much to do with his amenability to -control by mental processes. In an atmosphere of incredulity, doubt, -and prejudice, a patient stands little chance of being benefited, -however strong may be his own faith in mental therapeutics. Every -doubt existing in the minds of those surrounding him is inevitably -conveyed telepathically to his subjective mind, and operates as an -adverse suggestion of irresistible potentiality. It requires a very -strong will, perfect faith, and constant affirmative auto-suggestion -on the part of the patient to overcome the adverse influence of an -environment of incredulity and doubt, even though no word of that doubt -is expressed in presence of the patient. It goes without saying that -it is next to impossible for a sick person to possess the necessary -mental force to overcome such adverse conditions. Obviously, the mental -healer who undertakes a case under such circumstances, procures the -discharge of the family physician, and prohibits the patient from using -medicines, assumes a very grave responsibility, and does so at the risk -of the patient's life and his own reputation. - -Success in mental healing depends upon proper mental conditions, just -as success in healing by physical agencies depends upon proper physical -conditions. This is a self-evident proposition, which the average -mental healer is slow to understand and appreciate. - -The success of the physician depends as largely upon his knowledge -of the idiosyncrasies of his patient, his personal habits, his mode -of living, his susceptibility to the influence of medicines, etc., -as upon a correct diagnosis and medicinal treatment of the disease. -In like manner the success of the mental healer depends largely upon -his knowledge of his patient's habits of thought, his beliefs, his -prejudices, and, above all, his mental environment. - -These remarks apply to all methods of mental healing; and, for -the purposes of this book, Christian science may be taken as a -representative of all systems of healing by mental suggestion, as -distinguished from oral suggestion. - -Hypnotism, as practised by the Nancy school, may stand as the -representative of mental treatment of disease by purely oral -suggestion. The following extract from Professor Bernheim's able work -on "Suggestive Therapeutics" (chapter i.) embraces the essential -features of the methods of inducing sleep practised by that school: - - "I begin by saying to the patient that I believe benefit is to - be derived from the use of suggestive therapeutics; that it is - possible to cure or to relieve him by hypnotism; that there is - nothing either hurtful or strange about it; that it is an _ordinary - sleep_, or torpor, which can be induced in every one, and that this - quiet, beneficial condition restores the equilibrium of the nervous - system, etc. If necessary, I hypnotize one or two subjects in his - presence, in order to show him that there is nothing painful in - this condition, and that it is not accompanied with any unusual - sensation. When I have thus banished from his mind the idea of - magnetism and the somewhat mysterious fear that attaches to that - unknown condition, above all when he has seen patients cured or - benefited by the means in question, he is no longer suspicious, but - gives himself up. Then I say, 'Look at me, and think of nothing - but sleep. Your eyelids begin to feel heavy, your eyes tired. They - begin to wink, they are getting moist, you cannot see distinctly. - They are closed.' Some patients close their eyes and are asleep - immediately. With others, I have to repeat, lay more stress on - what I say, and even make gestures. It makes little difference - what sort of gesture is made. I hold two fingers of my right hand - before the patient's eyes and ask him to look at them, or pass both - hands several times before his eyes, or persuade him to fix his - eyes upon mine, endeavoring, at the same time, to concentrate his - attention upon the idea of sleep. I say, 'Your lids are closing, - you cannot open them again. Your arms feel heavy, so do your - legs. You cannot feel anything. Your hands are motionless. You - see nothing, you are going to sleep.' And I add, in a commanding - tone, 'Sleep.' This word often turns the balance. The eyes close, - and the patient sleeps, or is at least influenced. I use the word - 'sleep,' in order to obtain as far as possible over the patients - a suggestive influence which shall bring about sleep, or a state - closely approaching it; for sleep, properly so called, does not - always occur. If the patients have no inclination to sleep, and - show no drowsiness, I take care to say that sleep is not essential; - that the hypnotic influence, whence comes the benefit, may exist - without sleep; that many patients are hypnotized, although they do - not sleep. - - "If the patient does not shut his eyes or keep them shut, I do - not require them to be fixed on mine, or on my fingers, for any - length of time, for it sometimes happens that they remain wide open - indefinitely, and instead of the idea of sleep being conceived, - only a rigid fixation of the eyes results. In this case, closure - of the eyes by the operator succeeds better. After keeping them - fixed one or two minutes, I push the eyelids down, or stretch them - slowly over the eyes, gradually closing them more and more, and - so imitating the process of natural sleep. Finally, I keep them - closed, repeating the suggestion, 'Your lids are stuck together, - you cannot open them. The need of sleep becomes greater and - greater, you can no longer resist.' I lower my voice gradually, - repeating the command, 'Sleep,' and it is very seldom that more - than three minutes pass before sleep or some degree of hypnotic - influence is obtained. It is sleep by suggestion,--a type of sleep - which I insinuate into the brain. - - "Passes or gazing at the eyes or fingers of the operator are only - useful in concentrating the attention; they are not absolutely - essential. - - "As soon as they are able to pay attention and understand, children - are, as a rule, very quickly and very easily hypnotized. It often - suffices to close their eyes, to hold them shut a few moments, to - tell them to sleep, and then to state that they are asleep. - - "Some adults go to sleep just as readily by simple closure of the - eyes. I often proceed immediately, without making use of passes - or fixation, by shutting the eyelids, gently holding them closed, - asking the patient to keep them together, and suggesting at the - same time the phenomena of sleep. Some of them fall rapidly into a - more or less deep sleep. Others offer more resistance. I sometimes - succeed by keeping the eyes closed for some time, commanding - silence and quiet, talking continuously, and repeating the same - formulas: 'You feel a sort of drowsiness, a torpor; your arms and - legs are motionless. Your eyelids are warm. Your nervous system is - quiet; you have no will. Your eyes remain closed. Sleep is coming.' - etc. After keeping up this auditory suggestion for several minutes, - I remove my fingers. The eyes remain closed. I raise the patient's - arms; they remain uplifted. We have induced cataleptic sleep." - -Having succeeded in inducing sleep, or getting the patient in a passive -and receptive condition, the operator then proceeds to suggest the -idea of recovery from the disease with which he is afflicted. On this -subject the author speaks as follows:-- - - "_The patient is put to sleep by means of suggestion_; that is, by - making the idea of sleep penetrate the mind. He is _treated by - means of suggestion_; that is, by making the idea of cure penetrate - the mind. The subject being hypnotized, M. Liébault's method - consists in _affirming in a loud voice the disappearance of his - symptoms_. - - "We try to make him believe that these symptoms no longer exist, - or that they will disappear, the pain will vanish; that the - feeling will come back to his limbs; that the muscular strength - will increase; and that his appetite will come back. We profit - by the special psychical receptivity created by the hypnosis, by - the cerebral docility, by the exalted ideo-motor, ideo-sensitive, - ideo-sensorial reflex activity, in order to provoke useful - reflexes, to persuade the brain to do what it can to transform the - accepted idea into reality. - - "Such is the method of therapeutic-suggestion of which M. Liébault - is the founder. He was the first clearly to establish that the - cures obtained by the old magnetizers, and even by Braid's hypnotic - operations, are not the work either of a mysterious fluid or of - physiological modifications due to special manipulations, but the - work of suggestion alone. The whole system of magnetic medicine is - only the medicine of the imagination; the imagination is put into - such a condition by the hypnosis that it cannot escape from the - suggestion. - - "M. Liébault's method was ignored a long time, even by the - physicians at Nancy. In 1884 Charles Richet was satisfied to - say that magnetism often has advantages, that it calms nervous - agitation, and that it may cure or benefit certain insomnias. - - "Since 1882 I have experimented with the suggestive method which I - have seen used by M. Liébault, though timidly at first, and without - any confidence. To-day it is daily used in my clinic; I practise it - before my students; perhaps no day passes in which I do not show - them some functional trouble, pain, paresis, uneasiness, insomnia, - either moderated or instantly suppressed by suggestion. - - "For example: a child is brought to me with a pain like muscular - rheumatism in its arm, dating back four or five days. The arm is - painful to pressure; the child cannot lift it to its head. I say - to him, 'Shut your eyes, my child, and go to sleep.' I hold his - eyelids closed, and go on talking to him. 'You are asleep, and you - will keep on sleeping until I tell you to wake up. You are sleeping - very well, as if you were in your bed. You are perfectly well and - comfortable; your arms and legs and your whole body are asleep, - and you cannot move.' I take my fingers off his eyelids, and - they remain closed; I put his arms up, and they remain so. Then, - touching the painful arm, I say, 'The pain has gone away. You have - no more pain anywhere; you can move your arm without any pain; and - when you wake up you will not feel any more pain. It will not come - back any more.' In order to increase the force of the suggestion by - embodying it, so to speak, in a material sensation, following M. - Liébault's example I suggest a feeling of warmth _loco dolente_. - The heat takes the place of the pain. I say to the child, 'You feel - that your arm is warm; the warmth increases, and you have no more - pain.' - - "I wake the child in a few minutes; he remembers nothing; the sleep - has been profound. The pain has almost completely disappeared; the - child lifts the arm easily to his head. I see the father on the - days following: he is the postman who brings my letters. He tells - me that the pain has disappeared completely, and there has been no - return of it. - - "Here, again, is a man twenty-six years old, a workman in the - foundries. For a year he has experienced a painful feeling of - constriction over the epigastrium, also a pain in the corresponding - region of the back, which was the result of an effort made in - bending an iron bar. The sensation is continuous, and increases - when he has worked for some hours. For six months he has been - able to sleep only by pressing his epigastrium with his hand. - I hypnotize him. In the first séance I can induce only simple - drowsiness; he wakes spontaneously; the pain continues. I hypnotize - him a second time, telling him that he will sleep more deeply, - and that he will remember nothing when he wakes. Catalepsy is not - present. I wake him in a few minutes; he does not remember that I - spoke to him, that I assured him that the pain had disappeared. It - has completely disappeared; he no longer feels any constriction. I - do not know whether it has reappeared."[29] - -The foregoing extracts present the gist of the methods employed by the -Nancy school of hypnotism. The hypnotic condition is induced solely by -oral suggestion, and the disease is removed by the same means. There -can be no doubt of the efficacy of the method, thousands of successful -experiments having been made by the author and his colleagues. These -experiments have demonstrated the existence of a power in man to -control by purely mental processes,--the functions and conditions of -the human body. They have thus laid the foundation of a system of -mental therapeutics which must eventually prove of great value to -mankind. But they have done more. They have demonstrated a principle -which reaches out far beyond the realm of therapeutics, and covers all -the vast field of psychological research. They have demonstrated the -constant amenability of the subjective mind to control by the power -of suggestion. It is not surprising that those who have discovered -this great principle should insist upon its applicability to every -phenomenon within the range of their investigations; but it is strange -that they should fail to recognize a co-ordinate power governed by -the same law, within the same field of operations. Yet this is true -of the modern scientific school of hypnotism to-day. The Nancy school -believes in the power of suggestion, but confines its faith to oral -suggestion. Having demonstrated that _oral_ suggestion is efficacious -in the production of psychic phenomena, they hold that _mental_ -suggestion has no power in the same direction. Having demonstrated that -certain phenomena can be induced independently of any so-called fluidic -emanation or effluence from the hypnotist, they hold that no fluidic -emanation is possible. These conclusions are not only illogical, they -are demonstrably incorrect. The Christian scientists are constantly -demonstrating the potency of purely telepathic suggestion by what -they denominate "absent treatment;" _i.e._, treatment of sick persons -without the knowledge of the patients. That there is a power emanating -from the operator who hypnotizes by means of mesmeric passes, seems -to be very well authenticated by the experiments recorded by the -old mesmerists. It must be admitted, however, that many of their -experiments do not conclusively prove anything, for the reason that -they were made before suggestion as a constant factor in hypnotism had -been demonstrated. Recent experiments by members of the London Society -for Psychical Research have, however, now placed that question beyond -a doubt. Their methods of investigation are purely scientific, and -were made with a full knowledge and appreciation of the principle of -suggestion, and of the distinction between mesmerism and hypnotism. - -In an account of some experiments in mesmerism, written by Mr. Edmund -Gurney, and recorded in vol. ii. pp. 201-205, of the Proceedings of the -Society referred to, a very interesting experiment is mentioned, which -demonstrates the fact that there is an effluence emanating from the -mesmerizer which is capable of producing very marked physical effects -upon the subject. In this case the subject was blindfolded and allowed -to remain in his normal condition during the whole of the experiment. -His hands were then spread out upon a table before him, his fingers -wide apart. The mesmerizer then made passes over one of the fingers, -taking care not to move his hand near enough to the subject's finger -to cause a perceptible movement of the atmosphere, or to give any -indication in any other way which finger was being mesmerized. The -result was, in every instance, the production of local anæsthesia in -the finger operated upon, and in no other. - -Oral suggestion, or any other form of physical suggestion, was here out -of the question; and telepathic suggestion was extremely improbable, -in view of the fact that the subject was in his normal condition, and -consequently not in subjective rapport with the operator. A further -experiment was then tried, with a view of ascertaining whether it was -necessary for the mesmerist to know which finger he was operating upon. -To that end, the operator's hand was guided by the hand of a third -party while the passes were being made; and it was found that the -selected finger was unaffected, when the operator did not know which -one it was. - -The first of these experiments demonstrates the fact that there is an -effluence emanating from the mesmerist; and the second demonstrates the -fact that this effluence is directed by his will. - -What this effluence is, man may never know. That it is a vital fact in -psychic phenomena is certain. Like many other subtle forces of nature, -it defies analysis. That it exists, and that under certain conditions -not yet very clearly defined it can be controlled by the conscious -intelligence of man, is as certain as the existence of electricity. Its -source is undoubtedly the subjective mind, and it is identical with -that force which, under other conditions, reappears in the form of -so-called spirit-rappings, table-tipping, etc. - -Space will not permit the reproduction of further account of the -experiments of the Society for Psychical Research and the reader is -referred to their Proceedings for fuller information. It must suffice -to say that the experiments referred to are completely demonstrative, -not only of the fact that an effluence does emanate from the mesmeric -operator, but that under mesmeric conditions telepathic suggestion is -as potent as are the oral suggestions of the hypnotists. - -These facts are beginning to be recognized even by the scientists of -Europe, thanks to the carefully conducted experiments of the Society -for Psychical Research. Professor Liébault himself, the discoverer -of the law of suggestion, now freely admits the fact that a specific -influence is sometimes exerted by the mesmerizer upon his subject, -which does not arise from oral suggestion. In fact, this doctrine must -soon be, if it is not now, one of the recognized principles of psychic -science. - -It will thus be seen that healing by mesmerism is a process clearly -distinct from healing by hypnotism. The latter depends for its -effects wholly upon oral suggestion and the unaided power of the -subjective mind of the patient over the functions and conditions of -his body; whereas the mesmeric healer exerts a positive force of great -potentiality upon the body of the patient, filling it with vitality, in -addition to the oral suggestion of the hypnotist. Not only so, but when -purely mesmeric methods are employed,--that is, when the mesmerist is -in subjective rapport with his patient, as fully explained in a former -chapter,--he is in a condition to convey suggestions telepathically -with as much certainty and potency as he could orally. In point of -fact, telepathic suggestions by a genuine mesmerist are often far more -efficacious than the oral suggestions of a hypnotist, for the simple -reason that the mesmerist, being in a partially subjective condition -himself, is able to perceive by intuition the true condition of the -patient. In other words, the intuitive, or subjective, diagnosis of an -intelligent mesmerist, supposing always the true mesmeric conditions -to be present, is far more likely to be correct than the objective -diagnosis of the hypnotist. For, be it known, it is just as necessary -for the mental healer, whatever may be his processes or his theory, -to be able to make a correct diagnosis of a case as it is for the -allopathic physician. The reason is the same in both cases. The efforts -of the healer must necessarily be exerted in the right direction, or -they will be futile. Hence it is that, other things being equal, the -most intelligent mental healer is always the most successful. - -Taking it for granted, then, that there is a fluidic emanation, or -effluence, proceeding from the mesmerist and impinging upon the -patient, it follows that there is a positive dynamic force exerted -upon the patient, either for good or evil, by the employment of -mesmeric methods. That its effects are salutary when properly used for -therapeutic purposes is proved by the concurrent testimony of all who -have intelligently made the experiment, from the days of Paracelsus -down to the present time. - -From this it would appear that mesmerism must be the most powerful, in -its immediate effects, of any of the known methods of mental healing. -It combines oral suggestion with mental suggestion, and employs in -addition that mysterious psycho-physical force, or effluence, popularly -known as animal magnetism. - -Before leaving this branch of the subject, a few remarks will be in -order regarding the relative value of the different systems of mental -healing now in vogue. It has frequently been charged that healing -by hypnotism and mesmerism is not lasting in its effects,--that no -permanent cure is ever made by these methods. It must be admitted that -there is some ground for these statements, although so sweeping a -charge is by no means justifiable. It is true that in many instances -patients who have been cured by hypnotism and mesmerism have suffered -a relapse, and in some cases the relapse has been worse than was the -original sickness. This of itself constitutes no valid objection to -the means of cure; for it must be admitted that under no system of -treatment is a patient free from the danger of a relapse or of a -recurrence of the disease at some future time. There is, however, this -to be said in regard to hypnotic or mesmeric treatment which does not -apply with the same force to healing by medicines. The success of -mental methods of treatment depending, as it does, upon the mental -condition of the patient and upon the mental impressions made upon -him, it follows that if the mental impressions are not permanent, the -cure may not be permanent. Hence it often happens that a patient, -elated by the success of hypnotic treatment in his case, relates the -circumstances to his friends, especially to his sceptical associates, -only to meet with a storm of ridicule, or at least with expressions -of incredulity or doubt. In such a mental environment his subjective -mind inevitably takes hold of the adverse suggestions, and without -being objectively conscious of it, he has lost faith, the citadel of -his defence is broken down, and if his disease had a mental origin, -he is open to another attack more severe and serious perhaps than the -first. That Christ was fully alive to this danger is shown by the fact -that when he healed a person in private, he rarely failed to place the -solemn injunction upon him, "See thou tell no man." No recorded words -that the Master ever uttered display a more profound knowledge of the -underlying principles of mental healing than these. Modern healers -are not so modest, nor do they seem to understand the prime necessity -for seeing to it that their patients are kept in a proper frame of -mind in reference to their disease and the means employed to cure -them. The general principle of auto-suggestion is recognized by all -scientific hypnotists of the present day; but they fail to recognize -its extreme importance as a therapeutic agent. Properly understood -and applied, auto-suggestion supplies a means of enabling every one -to heal himself, or at least to hold himself in the proper mental -attitude to make permanent the good effects of hypnotic treatment by -others. Many of the pains and ills to which the average man is subject -can be cured by this means, and it should be the first care of every -hypnotist to instruct his patients in this branch of the science. -In this respect the Christian scientists are far in advance of the -hypnotists and mesmerists. They teach their patients how to help -themselves. They organize them into classes, deliver lectures, and give -minute instructions how to treat themselves, as well as how to treat -others. Without knowing it, they in effect teach their patients the -methods of auto-suggestion. Without having the remotest conception of -the real principles which underlie their so-called "science," they have -somehow stumbled upon the machinery of mental therapeutics. To do them -full justice, it must be said that they employ the machinery to good -purpose. They do much good and little harm, and the little harm they -do, generally arises from over confidence in the universal efficacy of -their methods. - -FOOTNOTES: - -[Footnote 29: Suggestive Therapeutics, p. 206.] - - - - -[Illustration] - - - - -CHAPTER XIII. - -A NEW SYSTEM OF MENTAL THERAPEUTICS. - - Telepathy the Normal Means of Communication between - Subjective Minds.--Perfect Passivity required for Therapeutic - Suggestions.--Natural Sleep the most Perfect State of - Passivity.--Hypnotic Sleep and Natural Sleep identical.--Phenomena - of Dreams.--Subjective Mind controllable by Suggestion during - Natural Sleep.--Illustrative Incidents.--Passivity a Necessity on - the Part of the Operator.--The Subjective Mind can be caused to - convey Telepathic Messages during Sleep.--Illustrative Experiments. - - -The science of psycho-therapeutics is yet in its infancy. Thus far just -enough has been learned to stimulate research. It has been demonstrated -that there is a psychic power inherent in man which can be employed for -the amelioration of his own physical condition, as well as that of his -fellows. When this is said, nearly all the ground covered by present -knowledge has been embraced. It is true that many wonderful cures have -been effected, many marvellous phenomena developed. Nevertheless, all -are groping in the dark, with only an occasional glimmering of distant -light shed upon the subject; and this light serves principally to show -how little is now known, compared with what there is yet to learn. - -In one view of the situation, however, it may be said that much has -already been accomplished. In the conflict of theoretical discussion, -and by means of the various and seemingly conflicting methods of -operation, certain laws have been discovered which may serve as a basis -for new experiments and new discoveries. It is the province of science -to collate those laws and to classify the facts whereever found, and -from them to try to reason up to the general principles involved. When -this is done, fearlessly and conscientiously, a decided step in advance -will have been made. Some new law may then be discovered, or at least -some new method of operation may be developed, which shall add to the -general stock of knowledge of the science, and enlarge its field of -usefulness. - -It is the object of the writer to offer a few observations in this -chapter, in a direction believed to be substantially new, and briefly -to present some conclusions at which he has arrived from a careful -examination of premises which seem to have been well established by the -experiments of others. Before doing so it will be necessary first to -state the premises upon which the conclusions are based; and in doing -this, care will be taken not to travel outside of well-authenticated -experiments. - -The first proposition is, that there is inherent in mankind the -power to communicate thoughts to others independently of objective -means of communication. The truth of this general proposition has -been so thoroughly demonstrated by the experiments of members of the -London Society for Psychical Research that time and space will not -be wasted in its further elucidation. For a full treatment of the -subject the reader is referred to "Phantasms of the Living," in which -the results of the researches of that Society are ably set forth -by Messrs. Edmund Gurney, F.W. H. Myers, and Frank Podmore. It is -hardly necessary to remind the intelligent reader that the methods -of investigation employed by these able and indefatigable laborers -in the field of psychical research are purely scientific, and their -works are singularly free from manifestations of prejudice or of -unreasoning scepticism on the one hand, and of credulity on the other. -It is confidently assumed, therefore, that the power of telepathic -communication is as thoroughly established as any fact in nature. - -Now, telepathy is primarily the communion of subjective minds, or -rather it is the normal means of communication between subjective -minds. The reason of the apparent rarity of its manifestation is -that it requires exceptional conditions to bring its results above -the threshold of consciousness. There is every reason to believe that -the souls, or subjective minds, of men can and do habitually hold -communion with one another when not the remotest perception of the fact -is communicated to the objective intelligence. It may be that such -communion is not general among men; but it is certain that it is held -between those who, from any cause, are _en rapport_. The facts recorded -by the Society for Psychical Research demonstrate that proposition. -Thus, near relatives are oftenest found to be in communion, as is -shown by the comparative frequency of telepathic communications -between relatives, giving warning of sickness or of death. Next in -frequency are communications between intimate friends. Communications -of this character between comparative strangers are apparently rare. -Of course the only means we have of judging of these things is by the -record of those cases in which the communications have been brought to -the objective consciousness of the percipients. From these cases it -seems fair to infer that the subjective minds of those who are deeply -interested in one another are in habitual communion, especially when -the personal interest or welfare of either agent or percipient is at -stake. Be this as it may, it is certain that telepathic communication -can be established at will by the conscious effort of one or both of -the parties, even between strangers. The experiments of the Society -above named have demonstrated this fact. It will be assumed, therefore, -for the purposes of this argument that telepathic communion can be -established between two subjective minds at the will of either. The -fact may not be perceived by the subject, for it may not rise above the -threshold of his objective consciousness. But for therapeutic purposes -it is not necessary that the patient should know, objectively, that -anything is being done for him. Indeed, it is often better that he -should not know it, for reasons set forth in a former chapter. - -The second proposition is that a state of perfect passivity on the part -of the percipient is the most favorable condition for the reception -of telepathic impressions or communications. It needs no argument to -establish the truth of this proposition. It is universally known to be -true, by all who have given the slightest attention to psychological -science, that passivity on the part of the subject is the primary -condition necessary for the production of any psychic phenomenon. -Passivity simply means the suspension of the functions of the objective -mind for the time being, for the purpose of allowing the subjective -mind to receive impressions and to act upon them. The more perfectly -the objective intelligence can be held in abeyance, the more perfectly -will the subjective mind perform its functions. This is why a state -of profound hypnotism is the most favorable for the reception of -suggestions, either oral or mental. That this is more especially true -of mental suggestions is shown by all experiments in mesmerism. It may, -therefore, be safely assumed that the most favorable condition in which -a patient can be placed for the reception of telepathic suggestions -for therapeutic purposes is the condition wherein the functions of his -objective intelligence are, for the time being, entirely suspended. - -The third proposition is that _there is nothing to differentiate -hypnotic sleep from natural sleep_. Startling as this proposition may -appear to the superficial observer, it is fully concurred in both by M. -Liébault and Professor Bernheim. - - "There is no fundamental difference," says the latter,[30] "between - spontaneous and induced sleep. M. Liébault has very wisely - established this fact. The spontaneous sleeper is in relationship - with himself alone; the idea which occupies his mind just before - going to sleep, the impressions which the sensitive and sensorial - nerves of the periphery continue to transmit to the brain, and the - stimuli coming from the viscera, become the point of departure for - the incoherent images and impressions which constitute dreams. Have - those who deny the psychical phenomena of hypnotism, or who only - admit them in cases of diseased nervous temperament, ever reflected - upon what occurs in normal sleep, in which the best-balanced mind - is carried by the current, in which the faculties are dissociated, - in which the most singular ideas and the most fantastic conceptions - obtrude? Poor human reason is carried away, the proudest mind - yields to hallucinations, and during this sleep--that is to say, - during a quarter of its existence--becomes the plaything of the - dreams which imagination calls forth. - - "In induced sleep the subject's mind retains the memory of the - person who has put him to sleep, whence the hypnotizer's power - of playing upon his imagination, of suggesting dreams, and of - directing the acts which are no longer controlled by the weakened - or absent will." - -There are, in fact, many analogies between the phenomena of normal -sleep and the phenomena of hypnotism. For instance, it is well known -that the recollection of what occurred during hypnotic sleep is in -exact inverse proportion to the depth of the sleep. If the sleep -is light, the remembrance of the subject is perfect. If the sleep -is profound, he remembers nothing, no matter what the character of -the scenes he may have passed through. The same is true of dreams. -We remember only those dreams which occur during the period when we -are just going to sleep or are just awakening. Profound sleep is -dreamless, so far as the recollection of the sleeper informs him. -Nevertheless, it is certain that we dream continuously during sleep. -The subjective mind is ever awake during the sleep of the body, and -always active. Our dreams are often incoherent and absurd, for the -reason that they are generally invoked by peripheral impressions. -These impressions constitute suggestions which the subjective mind, in -obedience to the universal law, accepts as true; and it always deduces -the legitimate conclusions therefrom. For instance, it is probably -within the experience of every reader that an accidental removal of -the bed-clothing during a cold night will cause the sleeper to dream -of wading through snow, or of sleigh-riding. And the dream will be -pleasant or otherwise just in accordance with the character of the -other attendant peripheral impressions. If the dreamer is in good -health he will dream of pleasant winter scenes and experiences. If his -stomach is out of order, or overloaded, he will have a nightmare, with -a winter setting of ice and snow and all that is disagreeable, dank, -and dismal. - -As we have seen in the preceding chapters, the subjective mind reasons -deductively only from premises that are suggested to it, whether the -suggestions are imparted to it by its physical environment, as in -sleep, or by oral suggestion, as in hypnotism, or telepathically, as -in the higher forms of mesmerism. Its deductions are always logical, -whether the premises are true or false. Hence the absurdity of many -of our dreams; they are merely deductions from false premises. The -suggestions or impressions imparted to us during sleep being the result -of accidental surroundings and stimuli, modified by the state of our -health, our mental work during the day, and a thousand other things -of which we can have no knowledge, and which are beyond our control, -are necessarily of a heterogeneous character; and the deductions from -such premises must of necessity be incoherent and fantastic to the last -degree. - -It is obvious, therefore, that the subjective mind is amenable to -control by suggestion during natural sleep just the same as it is -during hypnotic, or induced, sleep. It might not be unprofitable in -this connection to enter into a general inquiry as to how far it would -be possible to control our dreams by auto-suggestion, and thus obviate -the discomforts incident to unpleasant nocturnal hallucinations. But -as we are now engaged in a specific inquiry into the question of how -far the subjective mind can be influenced for therapeutic purposes, the -general field of speculation must be left for others. It is sufficient -for present purposes to establish the proposition that the subjective -mind is controllable by the power of suggestion during natural sleep. - -Recurring in this connection to the preceding proposition, that "a -state of perfect passivity on the part of the patient is the most -favorable condition for the reception of telepathic impressions or -communications for therapeutic purposes," the conclusion is obvious -that the condition of natural sleep, being the most perfectly passive -condition imaginable, must of necessity be the most favorable -condition for the reception of telepathic suggestions for therapeutic -purposes. It is especially adapted for the conveyance of therapeutic -suggestions, for the reason that for such purposes it is not necessary -that the suggestions or impressions should rise above the threshold of -the patient's consciousness. Indeed, as we have before observed, it is -better that they should not. The object being merely the restoration of -health, it is not necessary that the objective mind should feel, or be -conscious of, the impressions or suggestions made. It is precisely as -it is in hypnotism; the suggestions, whether oral or telepathic, are -made to the subjective intelligence; and, in case of profound hypnotic -sleep, the objective mind retains no recollection of the suggestions. -In either case the subjective mind is the one addressed; and that, -being the central power in control of the functions and conditions of -the body, accepts the suggestions and acts accordingly. - -There are not wanting facts which show clearly that the power exists to -convey telepathic messages to sleeping persons, causing them to dream -of the things that the agent desires. As long ago as 1819, Councillor -H.M. Wesermann, of Düsseldorf, recorded, in the "Archiv für den -thierischen Magnetismus,"[31] a few experiments of his own which show -this to be true. The following items are reproduced in "Phantasms of -the Living,"[32] from the original article above mentioned:-- - - "_First Experiment, at a Distance of Five Miles._--I endeavored - to acquaint my friend, the Hofkammerrath G. (whom I had not seen, - with whom I had not spoken, and to whom I had not written for - thirteen years), with the fact of my intended visit, by presenting - my form to him in his sleep, through the force of my will. When I - unexpectedly went to him on the following evening, he evinced his - astonishment at having seen me in a dream on the preceding night. - - "_Second Experiment, at a Distance of Three Miles._--Madame W., in - her sleep, was to hear a conversation between me and two other - persons, relating to a certain secret; and when I visited her on - the third day, she told me all that had been said, and showed her - astonishment at this remarkable dream. - - "_Third Experiment, at a Distance of One Mile._--An aged person in - G---- was to see in a dream the funeral procession of my deceased - friend S.; and when I visited her on the next day, her first words - were that she had in her sleep seen a funeral procession, and on - inquiry had learned that I was the corpse. Here there was a slight - error. - - "_Fourth Experiment, at a Distance of One-Eighth of a Mile._--Herr - Doctor B. desired a trial to convince him, whereupon I represented - to him a nocturnal street-brawl. He saw it in a dream, to his great - astonishment. (This means, presumably, that he was astonished when - he found that the actual subject of his dream was what Wesermann - had been endeavoring to impress on him.)" - -It would thus seem to be reasonably well established that the state -of natural sleep is the best possible condition for the reception of -telepathic suggestions for therapeutic purposes. - -The next inquiry in order is, therefore, as to what is the best means -of conveying telepathic suggestion to the sleeping patient. In a -previous chapter it has been shown that a successful mesmerizer must -necessarily be in a partially subjective condition himself in order -to produce the higher phenomena of mesmerism. It may, it is thought, -be safely assumed that the phenomenon of thought-transference cannot -be produced under any other conditions. Indeed, it stands to reason -that, inasmuch as it is the subjective mind of the percipient that is -impressed, the message must proceed from the subjective mind of the -agent. In other words, it is reasonable to suppose that, the subjective -or passive condition being a necessity on the part of the percipient -or subject, an analogous condition is a necessity on the part of the -agent or operator. This fact is shown, not only in mesmerism, but in -the methods of Christian scientists. The mesmerist, as we have seen, -quietly fixes his gaze upon the subject and concentrates his mind -and will upon the work in hand, and thus, unknowingly, it may be, -partially hypnotizes himself. The Christian scientist sits quietly by -the patient and concentrates his mind, in like manner, upon the central -idea of curing the patient. And, in either case, just in proportion -to the ability of the operator to get himself into the subjective -condition will he succeed in accomplishing his object, whether it is -the production of the higher phenomena of mesmerism, or the healing of -the sick by telepathic suggestion. - -If, then, the passive, or subjective, condition of the agent is -necessary for the successful transmission of telepathic suggestions or -communications, or if it is the _best_ condition for such a purpose, it -follows that the more perfectly that condition is attained, the more -successful will be the experiment. As before observed, the condition -of natural sleep is manifestly the most perfectly passive condition -attainable. It is necessarily perfect, for all the objective senses are -locked in slumber, and the subjective mind is free to act in accordance -with the laws which govern it. Those laws are, it is true, at present -but little understood; but this much has been demonstrated, namely, -that the subjective mind is controllable by the mysterious power of -suggestion, and is always most active during sleep. - -Theoretically, then, we find that the most perfect condition either -for the conveyance or the reception of telepathic impressions or -communications is that of natural sleep. The only question that remains -to be settled is whether it is possible for the agent or operator so to -control his own subjective mind during his bodily sleep as to compel or -induce it to convey the desired message to the sub-consciousness of the -patient. To settle this question, we must again have recourse to the -record of the labors and researches of the London Society for Psychical -Research. It might well be inferred that this power must necessarily -be possessed, when we take into consideration the general law of -suggestion, coupled with the fact that the subjective mind is perfectly -amenable to control by auto-suggestion. If the law of suggestion is -valid and universal, the conclusion is irresistible that this power -is inherent in man, even without one experimental fact to sustain it. -Fortunately, we are not left to conjecture in regard to this important -question. The literature of psychical experiment is full of facts which -are demonstrative. Some of the experiments recorded in "Phantasms of -the Living" show that a vastly greater power exists in this direction -than would be required to convey a simple therapeutic suggestion to a -sleeping patient. The following experiments are recorded in "Phantasms -of the Living."[33] In the first case, the Rev. W. Stainton Moses was -the percipient, and he corroborates the following account, written by -the agent:-- - - "One evening I resolved to appear to Z at some miles' distance. - I did not inform him beforehand of the intended experiment, - but retired to rest shortly before midnight with thoughts - intently fixed on Z, with whose room and surroundings I was - quite unacquainted. I soon fell asleep, and awoke next morning - unconscious of anything having taken place. On seeing Z, a few - days afterwards, I inquired, 'Did anything happen at your rooms - on Saturday night?' 'Yes,' replied he, 'a great deal happened. I - had been sitting over the fire with M, smoking and chatting. About - 12.30 he rose to leave, and I let him out myself. I returned to - the fire to finish my pipe, when I saw you sitting in the chair - just vacated by him. I looked intently at you, and then took up a - newspaper to assure myself I was not dreaming; but on laying it - down I saw you still there. While I gazed, without speaking, you - faded away.'" - -The next case was recorded by the agent, Mr. S.H.B., at the time of the -occurrence, and his account of it is duly verified by the percipients. -It is as follows:-- - - On a certain Sunday evening in November, 1881, having been reading - of the great power which the human will is capable of exercising, - I determined, with the whole force of my being, that I would be - present in spirit in the front bed-room on the second floor of - a house situated at 22 Hogarth Road, Kensington, in which room - slept two ladies of my acquaintance,--namely, Miss L.S.V. and - Miss E.C.V., aged respectively twenty-five and eleven years. I was - living at this time at 23 Kildare Gardens, a distance of about - three miles from Hogarth Road; and I had not mentioned in any way - my intention of trying this experiment to either of the above - ladies, for the simple reason that it was only on retiring to rest - upon this Sunday night that I made up my mind to do so. The time - at which I determined I would be there was one o'clock in the - morning; and I also had a strong intention of making my presence - perceptible. On the following Thursday I went to see the ladies in - question, and, in the course of conversation (without any allusion - to the subject on my part), the elder one told me that on the - previous Sunday night she had been much terrified by perceiving me - standing by her bedside, and that she screamed when the apparition - advanced towards her, and awoke her little sister, who saw me also. - - I asked her if she was awake at the time, and she replied most - decidedly in the affirmative; and upon my inquiring the time of the - occurrence, she replied, "About one o'clock in the morning." - - This lady, at my request, wrote down a statement of the event, and - signed it. - - This was the first occasion upon which I tried an experiment of - this kind, and its complete success startled me very much. Besides - exercising my power of volition very strongly, I put forth an - effort which I cannot find words to describe. I was conscious of a - mysterious influence of some sort permeating in my body, and had - a distinct impression that I was exercising some force with which - I had been hitherto unacquainted, but which I can now at certain - times set in motion at will. S.H.B. - -The next case of Mr. S.H.B.'s is different in this respect, that the -percipient was not consciously present to the agent's mind on the night -that he made his attempt:-- - - On Friday, Dec. 1, 1882, at 9.30 P.M., I went into a room alone and - sat by the fireside, and endeavored so strongly to fix my mind upon - the interior of a house at Kew (namely, Clarence Road), in which - resided Miss V. and her two sisters, that I seemed to be actually - in the house. - - During this experiment I must have fallen into a mesmeric sleep, - for although I was conscious, I could not move my limbs. I did not - seem to have lost the power of moving them, but I could not make - the effort to do so; and my hands, which lay loosely on my knees, - about six inches apart, felt involuntarily drawn together, and - seemed to meet, although I was conscious that they did not move. - - At 10 P.M. I regained my normal state by an effort of the will, - and then took a pencil and wrote down on a sheet of note-paper the - foregoing statements. - - When I went to bed on this same night I determined that I would be - in the front bed-room of the above-mentioned house at 12 P.M., and - remain there until I had made my spiritual presence perceptible to - the inmates of that room. - - On the next day (Saturday) I went to Kew to spend the evening, - and met there a married sister of Miss V. (namely, Mrs. L.). This - lady I had only met once before, and then it was at a ball two - years previous to the above date. We were both in fancy dress at - the time, and as we did not exchange more than half-a-dozen words, - this lady would naturally have lost any vivid recollection of my - appearance, even if she had remarked it. - - In the course of conversation (although I did not think for a - moment of asking her any questions on such a subject) she told - me that on the previous night she had seen me distinctly upon - two occasions. She had spent the night at Clarence Road, and had - slept in the front bed-room. At about 9.30 she had seen me in the - passage, going from one room to another; and at 12 P.M., when she - was wide awake, she had seen me enter the bed-room and walk round - to where she was sleeping, and take her hair (which is very long) - into my hand. She also told me that the apparition took hold of - her hand and gazed intently into it, whereupon she spoke, saying, - "You need not look at the lines, for I have never had any trouble." - She then awoke her sister, Miss V., who was sleeping with her, and - told her about it. After hearing this account, I took the statement - which I had written down on the previous evening from my pocket and - showed it to some of the persons present, who were much astonished, - although incredulous. - - I asked Mrs. L. if she was not dreaming at the time of the latter - experience; but this she stoutly denied, and stated that she - had forgotten what I was like, but seeing me so distinctly, she - recognized me at once. - - Mrs. L. is a lady of highly imaginative temperament, and told me - that she had been subject since childhood to psychological fancies, - etc.; but the wonderful coincidence of the time (which was exact) - convinced me that what she told me was more than a flight of - the imagination. At my request she wrote a brief account of her - impressions, and signed it. - - S.H.B. - -One of the authors of "Phantasms of the Living" (Mr. Gurney) on -one occasion requested Mr. B. to send him a note on the night that -he intended to make his next experiment of the kind, whereupon the -following correspondence ensued:-- - - March 22, 1884. - - DEAR MR. GURNEY,--I am going to try the experiment to-night of - making my presence perceptible at 44 Morland Square, at 12 P.M. I - will let you know the result in a few days. - - Yours very sincerely, S.H.B. - -The next letter was received in the course of the following week:-- - - April 3, 1884. - - DEAR MR. GURNEY,--I have a strange statement to show you respecting - my experiment, which was tried at your suggestion, and under - the test conditions which you imposed. Having quite forgotten - which night it was on which I attempted the projection, I cannot - say whether the result is a brilliant success, or only a slight - one, until I see the letter which I posted you on the evening of - the experiment. Having sent you that letter, I did not deem it - necessary to make a note in my diary, and consequently have let the - exact date slip my memory. If the dates correspond, the success - is complete in every detail, and I have an account signed and - witnessed to show you. - - I saw the lady (who was the subject) for the first time last night, - since the experiment, and she made a voluntary statement to me, - which I wrote down at her dictation, and to which she has attached - her signature. The date and time of the apparition are specified in - this statement, and it will be for you to decide whether they are - identical with those given in my letter to you. I have completely - forgotten, but yet I fancy that they are the same. S.H.B. - -This is the statement:-- - - 44 Morland Square, W. - - On Saturday night, March 22, 1884, at about midnight, I had a - distinct impression that Mr. S.H.B. was present in my room, - and I distinctly saw him whilst I was quite wide awake. He came - towards me and stroked my hair. I _voluntarily_ gave him this - information when he called to see me on Wednesday, April 2, telling - him the time and the circumstances of the apparition, without any - suggestion on his part. The appearance in my room was most vivid, - and quite unmistakable. - - L.S. Verity. - -Miss A.S. Verity corroborates as follows:-- - - I remember my sister telling me that she had seen S.H.B., and that - he had touched her hair, _before_ he came to see us on April 2. - A.S.V. - -Mr. B.'s own account is as follows:-- - - On Saturday, March 22, I determined to make my presence perceptible - to Miss V. at 44 Morland Square, Notting Hill, at twelve, midnight; - and as I had previously arranged with Mr. Gurney that I should post - him a letter on the evening on which I tried my next experiment - (stating the time and other particulars), I sent a note to acquaint - him with the above facts. - - About ten days afterwards I called upon Miss V., and she - voluntarily told me that on March 22, at twelve o'clock, midnight, - she had seen me so vividly in her room (whilst widely awake) that - her nerves had been much shaken, and she had been obliged to send - for a doctor in the morning. - - S.H.B. - -Mr. Gurney adds:-- - - "It will be observed that in all these instances the conditions - were the same,--_the agent concentrating his thoughts on the object - in view before going to sleep_. Mr. B. has never succeeded in - producing a similar effect when he has been awake." - -The foregoing instances have been quoted merely for the purpose -of showing that the power exists in mankind to cause telepathic -impressions to be conveyed from one to another, not only when the -percipient is awake and the agent is asleep, but when both are asleep. -It is true that they do not demonstrate the proposition that the power -can be employed for therapeutic purposes when both are asleep; but the -inference is irresistible that such is the case. They do, however, -demonstrate the existence of a power far greater than one would -naturally suppose would be required to convey a therapeutic suggestion. -In the cases cited, the impressions were brought above the threshold -of the consciousness of the percipients. It may well be inferred that -a power sufficiently great to cause the percipient, in his waking -moments, to see the image or apparition of the agent, or even to dream -of him when asleep so vividly as to remember the dream, must be easily -capable of imparting any thought, impression, or suggestion which is -not required to be raised above the threshold of consciousness. - -All that would seem to be required is that the agent, before going -to sleep, should strongly will, desire, and direct his subjective -entity to convey the necessary therapeutic suggestions, influence, or -impressions to the sleeping patient. - -FOOTNOTES: - -[Footnote 30: Suggestive Therapeutics, pp. 140, 141.] - -[Footnote 31: Vol. vi. pp. 136-139.] - -[Footnote 32: Vol. i. pp. 101, 102.] - -[Footnote 33: Vol. i. pp. 103-109.] - - - - -[Illustration] - - - - -CHAPTER XIV. - -A NEW SYSTEM OF MENTAL THERAPEUTICS (_continued_). - - Recapitulation of Propositions.--Natural Sleep the Best - Condition attainable both for Healer and Patient.--Demonstrative - Experiments.--Healing at a Distance of One Thousand - Miles.--Distance no Obstacle.--Space does not exist for - the Subjective Mind.--Objective Habits of Thought the only - Adverse Factor.--Diseases treated.--Strabismus Cured.--Mode of - Operation.--Not a Good Money-making Scheme.--It Promotes the Health - of the Healer.--A Method of Universal Utility.--Self-healing - its Most Important Function.--The Power absolute.--Within the - Reach of all.--Method of Self-healing.--The Patient's Credulity - not overtaxed.--The Example of Christ.--Material Remedies not - to be ignored.--Advice to Christian Scientists.--The Control of - Dreams.--Practical Conclusions. - - -It is thought that the following propositions have now been, at least -provisionally, established:-- - -1. There is, inherent in man, a power which enables him to communicate -his thoughts to others, independently of objective means of -communication. - -2. A state of perfect passivity on the part of the percipient is the -most favorable condition for the reception of telepathic impressions or -communications. - -3. There is nothing to differentiate natural sleep from induced sleep. - -4. The subjective mind is amenable to control by suggestion during -natural sleep just the same as it is during induced sleep. - -5. The condition of natural sleep, being the most perfect passive -condition attainable, is the best condition for the reception of -telepathic impressions by the subjective mind. - -6. The most perfect condition for the conveyance of telepathic -impressions is that of natural sleep. - -7. The subjective mind of the agent can be compelled to communicate -telepathic impressions to a sleeping percipient by strongly willing it -to do so just previous to going to sleep. - -The chain of reasoning embraced in the foregoing propositions seems to -be perfect; and it is thought that sufficient facts have been adduced -to sustain each proposition which is not self-evident, or confirmed -by the common experience of mankind. The conclusion is irresistible -that _the best possible condition for the conveyance of therapeutic -suggestions from the healer to the patient is attained when both are -in a state of natural sleep; and that such suggestions can be so -communicated by an effort of will on the part of the healer just before -going to sleep._ - -It is not proposed herein to detail the many experiments which have -been made with a view of testing the correctness of this theory, -my present object being to advance the hypothesis tentatively, -in order to induce others to experiment as I have done. It must -suffice for the present to state that over one hundred experiments -have been made by the writer and one or two others to whom he has -confided his theory, without a single failure. Some very striking -cures have been effected,--cures that would take rank with the most -marvellous instances of healing recorded in the annals of modern -psycho-therapeutics. It is obvious that details of names and dates -could not properly be given, for the reason that the cures have been -effected without any knowledge on the part of the patients that they -were being made the subjects of experiment. I do not feel at liberty, -therefore, to drag their names before the public without their consent. -Besides, if they were now made acquainted with the facts, their -recollection of the circumstances of their recovery would in many -instances be indistinct; and, as a matter of course, all of them have -attributed their sudden recovery to other causes. - -I have taken care, however, in many instances to acquaint third -persons with intended experiments, and to request them to watch the -results; so that I have the means at hand to verify my statements if -necessary. - -The first case was that of a relative who had for many years been -afflicted with nervous trouble, accompanied by rheumatism of the most -terrible character. He was subject to the most excruciating spasms -during his nervous attacks of rheumatic trouble, and was frequently -brought to the verge of the grave. He had been under the care of many -of the ablest physicians of this country and of Europe, finding only -occasional temporary relief. An idea of the suffering which he endured -may be imagined from the fact that one of his hips had been drawn out -of joint, by which the leg had been shortened about two inches. This, -however, had been partially restored by physical appliances before the -psychic treatment began. In short, he was a hopeless invalid, with -nothing to look to for relief from his sufferings but death. - -The treatment began on the 15th of May, 1890. Two persons were informed -of the proposed experiment, and were requested to note the time when -the treatment began. They were pledged to profound secrecy, and to -this day the patient is not aware that he was made the subject of an -experiment in psycho-therapeutics. After the lapse of a few months, one -of the persons intrusted with the secret met the invalid, and learned, -to her surprise and delight, that he was comparatively well. When asked -when he began to improve, his reply was, "About the middle of May." -Since then he has been able at all times to attend to the duties of his -profession,--that of journalist and magazine-writer,--and has had no -recurrence of his old trouble. - -Of course, this may have been a coincidence; and had it stood as a -solitary instance, that would have been the most rational way of -accounting for it. But a hundred such coincidences do not happen in -succession without a single break; and more than a hundred experiments -have been made by this process by myself and two other persons, and -not a single failure has thus far been experienced, where the proper -conditions have been observed. In two cases the patients have not -been perceptibly benefited; but in both of those they were notified -of the intended experiments, and were profoundly sceptical. But these -failures cannot be charged to the account of this method of treatment, -for the simple reason that the fundamental principle of the system was -deliberately violated. That is to say, the best conditions were not -observed,--in that the patient was informed beforehand of what was -intended. In such cases the healer is handicapped by probable adverse -auto-suggestion, as has been fully explained in former chapters. The -principle cannot be too strongly enforced that neither the patient -nor any of his immediate family should ever be informed beforehand -of the intended experiment. Failure does not necessarily follow the -imparting of such information; but when the patient or his immediate -friends are aware of the effort being made in his behalf, there is -always danger of adverse auto-suggestion on the part of the patient, -or of adverse suggestion being made orally or telepathically by his -sceptical friends. The conditions are then no better and no worse -than the conditions ordinarily encountered by those who employ other -methods of mental healing. I have successfully treated patients after -informing them of my intentions; but it was because I first succeeded -in impressing them favorably, and their mental environment was not -antagonistic. - -One fact of peculiar significance connected with the case of rheumatism -above mentioned must not be omitted; and this is that the patient was -a thousand miles distant when the cure was performed. Others have been -successfully treated at distances varying from one to three hundred -miles. The truth is, as has been before remarked, space does not seem -to exist for the subjective mind. Experimental telepathy demonstrates -this fact. Cases of thought-transference are recorded where the -percipient was at the antipodes. The only thing that operates to -prevent successful telepathy between persons at great distances from -each other is our habit of thinking. We are accustomed to regard space -as an obstacle which necessarily prevents successful communication -between persons. It is difficult to realize that space is merely a -mode of objective thought, so to speak, and that it does not exist as -an obstacle in the way of subjective transmission of impressions. We -are, therefore, handicapped by a want of faith in our ability in that -direction. In other words, our faith is in inverse proportion to the -distance involved. When we can once realize the fact that distance does -not exist for the soul, we shall find that a patient can be treated -as successfully by telepathic suggestion in one part of the world as -another. The only exception to the rule will be when the patient is at -the antipodes; for then the healer and the patient will not ordinarily -both be asleep at the same time. But space, or distance between the -agent and the percipient, does not enter _per se_ as an adverse element -to modify the effects of telepathic suggestion. - -The diseases thus far successfully treated by this process have been -rheumatism, neuralgia, dyspepsia, bowel complaint, sick headache, -torpidity of the liver, chronic bronchitis, partial paralysis, pen -paralysis, and strabismus. The last-named case was not treated by -myself, and I very seriously doubt whether I could have commanded -sufficient confidence to be successful. But a lady, whom I had -instructed in the process, asked me if I thought there was any use -in her trying to cure a bad case of strabismus, her little niece, -about ten years of age, having been thus afflicted from her birth. I -unhesitatingly assured her that there was no doubt of her ability to -effect a cure. Full of confidence, she commenced the treatment, and -kept it up for about three months, at the end of which time the cure -was complete. In this case the best conditions were rigidly adhered to, -no one but myself having been informed of the intended experiment. A -volume could be filled with the details of the experiments which have -been made; but as it is foreign to the purpose of this book to treat -exhaustively any one phase of psychological phenomena, but rather to -develop a working hypothesis applicable to all branches of the subject, -the foregoing must suffice. - -Little need be said regarding the mode of operation, as it is apparent -from what has been said that the method is as simple as it is -effective. All that is required on the part of the operator is that -he shall be possessed of an earnest desire to cure the patient; that -he shall concentrate his mind, just before going to sleep, upon the -work in hand, and direct his subjective mind to occupy itself during -the night in conveying therapeutic suggestions to the patient. To that -end the operator must accustom himself to the assumption that his -subjective mind is a distinct entity; that it must be treated as such, -and guided and directed in the work to be done. The work is possibly -more effective if the operator knows the character of the disease -with which the patient is afflicted, as he would then be able to give -his directions more specifically. But much may be left to instinct, -of which the subjective mind is the source. It seems reasonable to -suppose, however, that if that instinct is educated by objective -training it will be all the better. This is, however, a question which -must be left for future experimental solution, not enough being now -positively known to warrant a statement as to how far the healing -power of the subjective mind is, or may be, modified by the objective -knowledge or training of the healer. - -Be this as it may, the fact remains that all men possess the power -to alleviate human suffering, to a greater or less degree, by the -method developed in the foregoing pages. For obvious reasons it is -not a method by which money can be made. But it is pre-eminently -a means of laying up treasures where neither moth nor rust can -corrupt, nor thieves break through and steal. Each one has it in -his power to alleviate the sufferings of his neighbor, his friend, -or the stranger within his gates; but his compensation must consist -in the consciousness of doing good, and in the hope of that reward -promised by the Master to those who do their alms in secret. There -is, nevertheless, a practical and immediate reward accompanying -every effort to heal the sick by the method herein indicated. In -consists in this,--that every earnest effort to convey therapeutic -impressions to a patient during sleep is inevitably followed by a -dreamless sleep on the part of the healer. It would seem that the -subjective mind, following the command or suggestions of the healer, -occupies itself with the work it is directed to do, to the exclusion -of all else; and hence the physical environment of the sleeper fails -to produce peripheral impressions strong enough to cause the dreams -which ordinarily result from such impressions. Following the universal -law, it obeys the suggestions of the objective mind, and persists in -following the line indicated until it is recalled by the awakening of -the bodily senses. - -Moreover, therapeutic suggestions imparted during sleep inevitably -react favorably upon the healer; and thus his own health is promoted -by the act which conduces to the health of the patient. And thus it is -that therapeutic suggestion may be likened to the "quality of mercy" -which "is not strained, it droppeth as the gentle rain from heaven upon -the place beneath; it is twice blessed: it blesseth him that gives, and -him that takes." - -It is easy to foresee that when the world once understands and -appreciates the wonderful therapeutic powers inherent in the human -soul, a great change will be the result. When it is once understood -that the power exists in every human organism to alleviate physical -suffering by a method at once so simple, so effective, and so mutually -beneficial, it cannot be doubted that a large proportion of the ills to -which flesh is heir will exist only in history. - -The most important branch of psycho-therapeutics is, however, yet -to be discussed. It has been shown in this and former chapters that -auto-suggestion plays its subtle _rôle_ in every psychological -experiment. It has been shown that the subjective mind of an individual -is constantly controlled by the suggestion of his own objective mind. -This is the normal relation of the two minds; and when that control -ceases, the person is insane just in proportion to the degree in -which the objective mind has abdicated its functions. This control -is ordinarily exercised unconsciously to the individual. That is to -say, we do not ordinarily recognize the operations of the two minds, -for the simple reason that we do not stop to philosophize upon the -subject of their mutual relations. But when we once recognize the -fact, we have not only arrived at the principle which lies at the -foundation of all true psychological science, but we are prepared -to accept the subsidiary proposition which underlies the science of -mental self-healing. That proposition is, that man can control by -suggestion the operations of his own subjective mind, even though the -suggestion be in direct contravention to his own objective belief. -This is unqualifiedly true, even though the suggestion may be contrary -to reason, experience, or the evidence of the senses. A moment's -reflection will convince any one of the truth of this proposition. -It is auto-suggestion that fills our asylums with monomaniacs. That -long-continued and persistent dwelling upon a single idea often results -in chronic hallucination, is a fact within the knowledge of every -student of mental science. That it often happens that a monomaniac -identifies himself with some great personage, even with the Deity, is -a fact within common knowledge. What gives rise to such hallucinations -is not so well known; but every student of the pathology of insanity -will verify the statement that auto-suggestion is the primary factor -in every case. The patient, who is usually a monumental egotist to -start with, begins by imagining himself to be a great man; and by -long-continued dwelling upon the one thought he ends by identifying -himself with some great historical character whom he specially admires. -If he is afflicted with some nervous disorder which causes him to pass -easily and habitually into the subjective condition, the process of -fastening the hallucination upon his mind is easy and rapid, and he -is soon a fit subject for a lunatic asylum. But, whatever physical -condition may be a necessary factor in producing such hallucinations, -the fact remains that auto-suggestion is the primary cause. - -The subject is introduced here merely to illustrate the power and -potency of auto-suggestion, even when the suggestion is against -the evidence of reason and sense. It must not be forgotten that -an auto-suggestion which produces a hallucination such as has been -described, operates on the lines of strongest resistance in nature. If, -therefore, such results can be produced when opposed by the strongest -instincts of our nature, how much easier must it be to produce equally -wonderful results when operating in harmony with those instincts, and, -hence, on the lines of least resistance. - -It is self-evident, therefore, that auto-suggestion can be employed -to great advantage for therapeutic purposes. Indeed, the power of -self-help is the most important part of mental therapeutics. Without -it the science is of comparatively little value or benefit to mankind. -With it goes the power to resist disease,--to prevent sickness, as -well as to cure it. The old axiom, that "an ounce of prevention is -worth a pound of cure," holds good in psycho-therapeutics as well as -in material remedies, and he who obtains the power to hold himself -in the mental attitude which enables him to resist the encroachments -of disease has mastered the great secret of mental medicine. That it -can be done by any one of ordinary intelligence, is a fact which has -been demonstrated beyond question. The best workers in the field of -Christian science give more attention to teaching their pupils and -patients how to help themselves than they do to instructing them how to -help others. And this is the secret of the permanence of their cures, -as has been fully explained in other chapters of this book. The process -by which it can be done is as simple as are the laws which govern the -subject-matter. - -The patient should bear in mind the fundamental principles which lie at -the foundation of mental therapeutics,-- - -1. The subjective mind exercises complete control over the functions -and sensations of the body. - -2. The subjective mind is constantly amenable to control by the -suggestions of the objective mind. - -3. These two propositions being true, the conclusion is obvious, -that the functions and sensations of the body can be controlled by -suggestions of the objective mind. - -The whole science of psycho-therapeutics is embraced in the foregoing -propositions. They contain all that a patient, who undertakes to heal -himself or to ward off the encroachments of disease, needs to know. -The process of making a particular application of these principles is -equally simple, and must be obvious to the intelligent reader. At the -risk of repetition, a few general directions will be given. - -We will take, for illustration, a simple case of nervous headache, -and suppose that the patient resolves to cure himself. He must, first -of all, remember that the subjective mind is to be treated precisely -as though it were a separate and distinct entity. The suggestion must -first be made that the headache is about to cease; then, that it is -already ceasing; and, finally, that it has ceased. These suggestions -should be made in the form of spoken words, and they should be -steadily persisted in until the desired effect is produced. A constant -reiteration of the declaration that the head is better will inevitably -produce the desired result; and, when the effect is distinctly felt, -the declaration should be boldly made that the pain has entirely -ceased. If any remnants of the pain are felt, the fact should be -ignored, and the suggestion persisted in that it has ceased. This -should be followed by the declaration that there will be no return of -the symptoms; and this should be made with an air, tone, and feeling of -perfect confidence. - -The only practical difficulty and obstacle in the way of success with -a beginner lies in the fact that at first he lacks confidence. The -education of his whole life has been such as to cause him to look with -distrust upon any but material remedies, and there is a disinclination -to persist in his efforts. But he should remember that it is the -suggestions conveyed by this very education that he is now called upon -to combat, neutralize, and overcome by a stronger and more emphatic -counter-suggestion. If he has the strength of will to persist until he -is cured, he will find that the next time he tries it there will be -much less resistance to overcome. Having once triumphed, the reasoning -of his objective mind no longer interposes itself as an obstruction, -but concurs in the truth of his suggestions. He then possesses both -objective and subjective faith in his powers, and he finds himself -operating on a line of no resistance whatever. When he has attained -this point, the rest is easy; and he will eventually be able to effect -an instantaneous cure of his headache, or any other pain, the moment he -finds himself threatened with one. These remarks apply, of course, to -every disease amenable to control by mental processes. - -It will be observed that in the process of applying the principles of -auto-suggestion to the cure of disease the patient is not called upon -to tax his own credulity by any assertion that is not a demonstrable -scientific truth. He is not called upon to deny the existence of -matter, nor does he find it necessary to deny the reality of the -disease which affects him. In short, he is not called upon to deny -the evidence of his senses, to assert a manifest impossibility, nor -to maintain an exasperating absurdity as a condition precedent to his -recovery. The fact that cures can be made and are constantly being made -by those who instruct their patients that a denial of the existence -of matter and of the reality of disease is a necessary condition to -their recovery, is the strongest possible evidence of the truth of -the proposition that the subjective mind is constantly amenable to -control by the power of suggestion. For it is a fundamental truth in -psycho-therapeutics that no cure ever was, or ever can be, effected by -mental processes until the subjective mind of the patient is impressed -with a belief in the efficacy of the means employed. It is obvious, -however, that it is more difficult to impress a manifest absurdity upon -the subjective mind of a man of common-sense than it is to impress him -with a belief in a demonstrable scientific truth. Hence it is that, -by methods now in vogue, both healer and patient are handicapped just -in proportion to the tax laid upon their credulity. The point is, -that in impressing a patient with a new scientific truth we should -seek to make it as simple as possible, and avoid anything which will -shock his common-sense. Christ enjoined upon his followers the simple -scientific fact that faith on their part was a condition precedent to -their reception of the benefits of his healing power; and he compelled -them to believe, by publicly demonstrating that power. He would have -had little success among the people with whom he had to deal if he had -begun his treatment by telling them that they had no disease; that -leprosy is a figment of the imagination, and has no existence except in -the mind; or that blindness is merely blindness of the mind, and not of -the body; and that the body itself has no existence except as a form of -belief. He even resorted to material remedies, as in the case of the -blind man, when "He spat on the ground, and made clay of the spittle, -and he anointed the eyes of the blind man with the clay, and said unto -him, Go, wash in the Pool of Siloam. He went his way therefore, and -washed, and came seeing."[34] - -The Christian scientist would doubtless say that the clay and the -subsequent washing in the Pool of Siloam did no good, except as they -acted through the mind. This may be true; but in either case it teaches -a valuable lesson, which it would be well for all classes of mental -healers to remember. If the clay had a curative effect, it shows that -the Master did not disdain to employ material remedies as an auxiliary -to his healing power. If, on the other hand, it possessed no curative -power, it shows that the Great Healer did not hesitate to employ any -legitimate means at hand to confirm and increase the faith of the -patient. - -But this is a digression which pertains rather to the general -subject of mental healing than to that of self-healing, which we are -discussing. It is believed that the few simple rules herein laid down -will enable any one of ordinary intelligence to become proficient, by -a little practice, in the science of self-healing. It is not a mere -theory, without practice, which has been here developed. It has been -demonstrated over and over again to be eminently practical, not only -as a means of healing disease, but as a means of warding off its -encroachments. Indeed, its chief value will eventually be found to -consist in the almost unlimited power which it gives one to protect -himself from contracting disease. To do that it is only necessary to -hold one's self in the mental attitude of denying the power of disease -to obtain the mastery over him. When the patient recognizes the first -symptoms of approaching illness, he should at once commence a vigorous -course of therapeutic auto-suggestion. He will find prevention much -easier than cure; and by persistently following such a course he -will soon discover that he possesses a perfect mastery over his own -health. In this connection it must not be forgotten that the method -of healing during sleep is as applicable to self-healing as it is to -healing others. Indeed, perfect rest and recuperative slumber can be -obtained under almost any circumstances at the word of command. Dreams -can be controlled in this way. If one is troubled by distressing or -harassing dreams, from whatever cause, he can change their current, or -prevent them altogether, by energetically commanding his subjective -mind to do so. It is especially efficacious for this purpose to direct -his subjective mind to employ itself in healing some sick friend. If -one habitually does this at the time of going to sleep, he will not -only be certain to obtain recuperative sleep for himself, but he will -procure that contentment and peace of mind which always result from a -consciousness of doing good to his fellow-creatures. The exercise of -the power to heal in this way is never a tax upon the vital energies of -the healer, but always redounds to his own benefit as well as to that -of the patient. The reason of this is obvious. The normal condition of -the subjective mind during the sleep of the body and the quiescence of -the objective faculties is that of constant activity. This activity, -under ordinary conditions, entails no loss of vital power on the part -of the sleeper. On the contrary, that is the period of his rest and the -means of his recuperation. If the activities of his subjective mind are -directed into pleasant channels, his bodily rest is perfect, and his -recuperation complete. - -It is for this reason that the method of healing during sleep is -better for all concerned than any other system of mental healing yet -discovered. It follows the lines of nature, in that it employs the -subjective powers at a time when they are normally active; and it -employs them in such a way that the ordinary peripheral impressions, -which often disturb the sleeper and produce unpleasant dreams, are -overcome by a more potent suggestion. Any other method of mental -healing, where the subjective powers of the healer are called into -action, entails a certain loss of vital power on his part, for the -simple reason that subjective activity during waking moments is -abnormal. It is true that when the work is not carried to excess the -physical exhaustion may not be perceptible; but any Christian scientist -will testify that any great amount of effort in the line of his work -produces great physical exhaustion. And it is noticeable that this -exhaustion ensues in exact proportion to the success of his treatment. -This success being in proportion to the subjective power exerted, it -is reasonable to infer that subjective activity during waking hours -and physical exhaustion bear to each other the relation of cause and -effect. - -FOOTNOTES: - -[Footnote 34: John ix. 6.] - - - - -[Illustration] - - - - -CHAPTER XV. - -THE PHENOMENA OF SPIRITISM. - - If a Man die, shall he live again?--The Problem not solved by - Spiritistic Phenomena.--The Phenomena admitted.--Their Supernatural - Origin denied.--Explained by the Hypothesis.--Subsidiary - Hypothesis.--An Intelligent Dynamic Force.--Its - Characteristics.--Limited by Medium's Intelligence.--It is - controlled by Suggestion.--Phenomena fail in Presence of - Scepticism.--Reasons.--Mediumistic Frauds.--The Primary - Lesson in Spiritistic Investigation.--Mediums not necessarily - dishonest.--Their Honest Belief in the Phenomena.--Suggestion - explains all.--Illustrations from Hypnotism.--Convincing Character - of Alleged Communications.--Telepathic Explanations.--General - Conclusions. - - -The next subject which claims our attention in connection with the -hypothesis under consideration is that of modern spiritism. It is -approached with much diffidence and some misgivings, not because of any -doubt as to the applicability of the hypothesis to the vast range of -so-called spiritual phenomena, but because of the transcendent interest -and importance of the subject to all mankind. It cannot be forgotten -that millions of human beings base their hopes of a life beyond the -grave upon their belief that in the phenomena of spiritism they have -tangible evidence of the immortality of the soul, and that by means of -such phenomena they can be put into communication with the spirits of -the loved ones who have gone before. The fact cannot be ignored that -there are millions of stricken hearts whose wounds have been healed -by the consolation afforded by that conviction. The great question, -"If a man die, shall he live again?" has been by these phenomena -satisfactorily answered for many whom revealed religion failed to -satisfy, for many whose reasoning powers have failed to grasp the logic -of the theologian. It were an unwelcome task to throw a shade of doubt -upon the validity of evidence which to many seems to be "confirmation -strong as proofs of Holy Writ;" and if in the perusal of the following -pages such doubt arises, the reader is begged to discriminate between -the question of the validity of evidence and the question of fact. -For, be it remembered, I shall not undertake to prove that the souls -of men do not live after the death of the body. That question stands -just where it has always stood. It is a problem which, outside of -revelation, is no nearer a solution than it was when Job propounded the -momentous question. Neither will I undertake to say that the spirits -of the dead do not and cannot communicate with the living. I do not -know. But I do undertake to say, and will attempt to prove, that the -phenomena of spiritism, so-called, do not constitute valid evidence -of the ability of spirits of the dead to hold intercourse with the -living. In doing so, no attempt will be made to deny the phenomena of -spiritism. On the contrary, I shall not only admit the possibility -of every phenomenon alleged by any respectable number of reputable -witnesses to have occurred, but I shall also assume the substantial -accuracy of the general statements made by spiritists regarding the -leading phenomena of spiritism. But I shall attempt to explain their -origin on other grounds than the supposition that they are caused by -the spirits of the dead. In other words, I admit the alleged phenomena, -but deny the alleged cause. - -I will not waste time, however, by attempting to prove by experiments -of my own, or of others, that such phenomena do occur. It is too -late for that. The facts are too well known to the civilized world -to require proofs at this time. The man who denies the phenomena of -spiritism to-day is not entitled to be called a sceptic, he is simply -ignorant; and it would be a hopeless task to attempt to enlighten him. -I shall indulge in the hope, however, that by explaining the origin of -the phenomena on rational principles, and thus removing them from the -realm of the supernatural, those who now assume to be sceptical may be -induced to investigate for themselves. It is easy to deny the existence -of that for which we cannot account by reference to known laws, and -it is easy to believe in that which can be thus explained. This is -especially true in regard to phenomena which are popularly attributed -to a supernatural origin. Modern scientists have an easy way of -treating such phenomena, which consists in denying their existence and -refusing to investigate. Such men would plug their own ears and deny -the phenomenon of thunder if they could not account for it by reference -to laws with which they are familiar. And such a proceeding would be no -more senseless than, at this day, to deny the phenomena of spiritism. - -In justice, however, to those scientists who have sought to investigate -the subject, and have failed to witness the phenomena promised, it -must be said that in many instances their failure is attributable, not -to any fault of their own, or lack of earnest purpose on their part, -but to a want of knowledge of the fundamental laws which pertain to -the production of such phenomena. The reasons for the frequent failure -to produce psychic phenomena in presence of avowed sceptics has been -fully discussed in a previous chapter of this book, to which the reader -is referred. But at the risk of repetition they will be restated in -their proper place in this chapter, as they pertain to the subject of -so-called spirit phenomena. - -The laws which govern the production of the phenomena under -consideration are precisely the same as those which pertain to all -the other phenomena which have been discussed; and the fundamental -propositions of our hypothesis apply with equal force to them all. -Again, the reader is asked to recall those propositions, in order that -their force and logical sequence may remain clear to his mind in this -connection. They are:-- - -1. The mind of man is dual in its nature,--objective and subjective. - -2. The subjective mind is constantly controlled by suggestion. - -These two propositions would seem to have been so well established -as to need no further elucidation at this time. The subsidiary -proposition, which applies to the phenomena under consideration, is -that,-- - -3. The subjective mind, or entity, possesses physical power; that is, -the power to make itself heard and felt, and to move ponderable objects. - -This may seem at first glance to be begging the question; but its truth -must be assumed provisionally, for the sake of the argument which -follows. It will readily be seen that if those three propositions -can be established, all the physical phenomena of spiritism can be -accounted for on the ground that living man possesses inherently the -power to produce them. And this is the position which we must assume, -for it appears to be the truth. - -It must be acknowledged by all who have witnessed, under test -conditions, any of the physical phenomena, that there is a dynamic -force residing somewhere that is capable of moving ponderable objects -without physical contact, and that this force, whatever it is, or -from whatever source it emanates, possesses intelligence, oftentimes -to a remarkable degree. Now, this intelligent force either emanates -from the spirits of the dead, or it does not. If it does not, it -necessarily follows that it emanates from the living. That this last -supposition is the true one is evidenced by many of the characteristics -of the intelligence which it manifests, among which the following are -prominent:-- - -It is essentially a human intelligence, and neither rises above nor -sinks below the ordinary intelligence of humanity. - -The intelligence is always on a level with that of the medium through -whom it manifests itself. That is, it never rises so far above that -of the medium as to preclude the possibility of its having its origin -in the medium's subjective mind. That it often rises above the -medium's known objective intelligence, is well known and admitted. -But we have already seen what remarkable powers the subjective mind -possesses in certain lines of intellectual activity, and with what -limitations it is hedged about; and we find that the intellectual feats -of mediums possess all the characteristics belonging to subjective -intelligence,--the same wonderful powers, and the same limitations. -That so-called spirit communications always correspond to the nature -of the medium's mind and character, and are limited by his capacity, -is admitted by all the ablest writers on spiritism; and their greatest -ingenuity is taxed to account for the fact. Alleged communications from -the greatest philosophers who have gone before, amount to the merest -twaddle when filtered through an ignorant medium. - -Again, we find that the intelligence is controllable by the power of -suggestion. This is shown in the readiness with which "spirits" can be -made to respond to calls made upon them, whether they have any real -existence or not. It is well known that any one can as readily obtain -a communication from an imaginary person as from a real one, from a -living person as from the dead, providing the medium does not happen -to know the facts. The writer has had frequent and very affectionate -communications from an imaginary dead sister, and has occasionally had -a very touching communication from himself, the medium believing the -name to represent a dead brother. The fact that he never had either -brother or sister made the communication all the more convincing. - -This perfect amenability to control by suggestion is evinced in another -most remarkable way. It is well known to every person who has been -in the habit of attending spiritual séances how necessary it is that -"harmonious conditions" should prevail. The very presence of an avowed -sceptic will often prevent any manifestations. It frequently happens -that some one present remarks, in a despairing tone, that he does not -expect any manifestations, "because it always happens that when I am -present no communications can be had." When such a remark is made, the -chances are ten to one that the "spirits" will refuse to respond. Why -this happens, spiritists have laboriously attempted to explain, but -never satisfactorily, except to themselves. The fact that a spirit, -possessing sufficient power to move a table, raise a piano to the -ceiling, or levitate the medium, should be paralyzed in presence of -one who does not believe in spirits, is simply inexplicable, except -upon the one hypothesis, namely, that the power evoked is that of the -subjective mind of the medium, which is amenable to control by the -mysterious power of suggestion. It is inconceivable that the spirit -of Napoleon Bonaparte, who, when living, swayed the destinies of -nations, used kings and popes as his puppets, and led his hosts to -successful battle against the combined armies of Europe, should, when -dead, shrink, abashed and powerless, in presence of some one man who -happens not to believe in spiritism. But it can be readily understood -how a séance should prove a failure when we assume that the power -that moves the table or writes the communications is exercised by the -subjective intelligence of the medium, and that the presence of an -avowed sceptic operates as an ever-present and all-potent suggestion -that the promised manifestations are impossible in his presence. It -is in strict accordance with the universal law of suggestion that -such should be the result. It is this constant amenability to control -by suggestion which always hampers mediums when they are giving test -séances in the presence of sceptical investigators; and I undertake -to say that no medium ever was, or ever can be, powerful enough to -produce his phenomena under test conditions in presence of a hostile -and aggressively sceptical investigating committee. It is no fault of -the medium that this is the case, and it is no test whatever of the -genuineness of his phenomena. But it is presumptive, if not conclusive, -evidence that the source of his phenomena resides within himself, and -hence is amenable to the universal law which governs the action of -all subjective intelligence and power. Neither is it any reflection -upon the sincerity of the investigator that he fails to witness the -phenomena that have been promised. His ignorance of the law which -governs the subject-matter, together with his desire to be frank and -honest enough with the medium to put him in possession of a knowledge -of his sentiments and prejudices, leads him unwittingly to place an -insuperable barrier in the way of success. It unfortunately happens -that many professional mediums, despairing of success in producing -the genuine phenomena, and more than ordinarily anxious to earn the -reward of success, will, under such circumstances, resort to fraud -and legerdemain. The temptation to do so is great when he reflects -upon how much is at stake, the immediate monetary reward promised -being the least consideration. His professional pride, his love of -approbation, his hope of future fame and emolument in case he succeeds -in convincing a sceptical scientific investigator,--all operate to -constitute a temptation too great to be always successfully withstood. -Besides, he knows that, under favorable conditions, he can produce the -genuine phenomena, that he has produced them again and again, and he -quiets his conscience by reflecting that it can do no harm to resort to -legerdemain to simulate that which he knows to have a genuine existence. - -In this connection it may be well to state what must already be obvious -to the intelligent reader; namely, that the only way to secure the -production of genuine phenomena is, first, to secure the confidence of -the medium by assuming to be in hearty sympathy with him, and by giving -him to understand that you thoroughly believe in his honesty and his -power to produce genuine phenomena. Give him all the time he wants, -and assure him that you are in no hurry; remembering always that quiet -passivity and undisturbed serenity of mind on the part of a medium is -an indispensable prerequisite to success, not only in producing the -phenomena, but in entering the subjective condition. It is precisely -the same in this respect as it is in hypnotism. The condition of the -medium, when in a trance or partial trance, is precisely the condition -of a hypnotized person, and he is subject to the same laws, and the -same conditions are necessary and indispensable to his success. Every -hypnotist knows that it would be madness to antagonize a hypnotic -subject by suggesting to him in advance that he is an impostor, or -that hypnotic phenomena are mere humbug, and then expect to hypnotize -him and produce the phenomena. When investigators realize this one fact -they will have taken the primary lesson in spiritistic investigation. -Every one who understands the first principles of hypnotism knows -what folly it would be to subject the science to the test of allowing -a sceptical investigator to take a subject in hand and begin the -operation of trying to hypnotize him by assuring him that hypnotism -is imposture, and all subjects are mere pretenders. And yet one who -investigates hypnotism in that way does, in effect, precisely what the -sceptical investigator of spiritistic phenomena does when he avows his -scepticism to the medium in advance. If investigators would observe -the rule here suggested, and always endeavor to put the medium at his -ease and accede to all the conditions prescribed by him, instead of -insisting upon test conditions of their own devising, they would soon -find that they would witness all the phenomena desired, and under -conditions that preclude the possibility of fraud or legerdemain. Any -other course almost of necessity defeats the object sought. - -It will be seen, therefore, that a failure to produce phenomena at -a given time does not necessarily indicate fraud on the part of the -medium; and in strict justice to professional mediums, who as a class -have been brought into disrepute by the fraudulent practices of some -of their number, it must be said that the detection of a medium in -fraudulent practices does not _per se_ prove that he was consciously -guilty; for it is an undoubted fact that when a medium is unconscious, -and his subjective mind is in control, it often acts capriciously, -and presumably fraudulent practices might be indulged in without the -objective knowledge or consent of the medium. Therefore, until the -laws governing the subject-matter are better understood, we should -extend the broadest charity over the professional medium, except in -cases where it is discovered that the paraphernalia necessary for the -perpetration of fraud have been prepared by the medium in advance. - -At this point the question will naturally be asked, "How can a medium, -professional or otherwise, be entitled to credit for honesty, who -represents himself as being able to hold communion with the spirits -of the dead, or to be an instrument through which communications -from spirits of the dead can be obtained, if, in point of fact, such -communications have their origin wholly within his own personality?" - -This is perhaps the most pertinent and the most far-reaching -question that could be formulated in regard to the hypothesis under -consideration. If it could not be fairly answered from a purely -scientific standpoint, our hypothesis would not be worthy of further -discussion; for it is simply impossible to presuppose that all the -immense number of mediums, professional and private, who may be -found in all ranks of society throughout the civilized world, are -deliberately and consciously perpetrating a fraud upon mankind. On -the contrary, I here take occasion to say that there is no system of -religious belief which is so thoroughly fortified by facts as that of -spiritism, when its phenomena are viewed from the standpoint of the -investigator who is unacquainted with the latest scientific discoveries -in the domain of experimental psychology. But with that knowledge in -possession, the evidential value of the phenomena of spiritism is -vastly depreciated, and the high character of the medium for truth and -sincerity loses all its weight as a factor in the case. - -The intelligent reader has already anticipated the answer to the -foregoing question. It is simply this: that the subjective mind of -the medium, being controlled by suggestion, believes itself to be the -spirit of any deceased person whose name is suggested. It has been -educated to that belief through the objective education and environment -of the individual. It is, by the laws of its being, absolutely -controlled by the objective belief of the medium, and the suggestions -embraced in that belief. It is true that it often acts capriciously and -independently, but it is always in pursuance of the auto-suggestion -or belief of the medium that it is an extraneous and, therefore, an -independent power. - -No one who has witnessed even the stage exhibitions of the phenomena -of hypnotism will doubt the substantial truth of this proposition. An -intelligent subject can be made to assume any number of characters, -diverse as the antipodes, and in each one he will imitate the original -in thought, word, and action with perfect fidelity, so far as he knows -the character, habits, and idiosyncrasies of the individual personated, -firmly believing himself to be the individual he represents. He may, -with the same facility, be transformed into an angel or a devil or an -animal; and he will never doubt the truth of the suggestion, or fail to -act the character suggested, so far as it is physically possible. These -facts are well known to all hypnotists, as well as to all who witness -the common stage exhibitions of the phenomena. Some stage hypnotists -have much difficulty in preventing their subjects from exhibiting -spiritistic phenomena on the platform. This was a common experience of -Professor Cadwell, an American performer, who was himself a spiritist. -When it became known to his audiences and subjects that the latter were -liable to be "controlled by spirits," the trouble became very marked, -and the professor was greatly annoyed by the frequency with which his -subjects were seized upon by "passing spirits," and made to receive -communications and perform other antics in the name of the spirits -of their dead acquaintances. The phenomena exhibited through these -subjects were identical with those shown through ordinary mediums, -and indeed some of his best subjects afterwards became successful -professional mediums. That the liability of the professor's subjects to -lapse into mediumship was the result of suggestion is shown by the fact -that Professor Carpenter, who was Cadwell's pupil, and operated by his -methods, and was in every sense his peer as an operator, never had any -trouble with mediumistic phenomena, for the simple reason that he was -careful to avoid suggesting the idea to his subjects that such a thing -was possible. In point of fact it is well known to many hypnotists -that all the phenomena of spiritism can be reproduced through their -subjects by simply suggesting to them that they are under the control -of spirits. Of course it may be said that the spirits do actually take -possession of a hypnotic subject when permitted to do so, and that it -is the genuine control of spirits after all. The answer to this is that -it is also just as easy to obtain communications from a living person -through a hypnotic subject as from a dead one, and from an imaginary -person as from a real one, by merely making the proper suggestion. The -same is true of any medium, for that matter, as will presently be shown. - -It is obvious, therefore, that the universal law of suggestion operates -upon the subjective mind of a medium with the same force and certainty -as upon all others. He is in the subjective, or hypnotic, condition. -The suggestion that he is about to be controlled by the spirits of the -dead is ever present to his mind, and is all potent. It is a part of -his education. It is his religious belief. No other explanation of the -mysterious phenomena is known to him. He knows only that he is moved by -a power, an intelligence, over which he exerts no conscious control. -It gives utterance to thoughts beyond his comprehension, and possesses -knowledge of matters of which he consciously knows nothing. His -conclusion is, first that the intelligence is something extraneous to -his personality, and secondly that it must be that of an inhabitant of -another world. From his standpoint it is the only rational conclusion. -His hereditary belief in the immortality of the soul confirms it. His -reading of the Bible sanctions the belief in the power of spirits to -hold communion with the living. His hope of a life beyond the grave, -and his longing to hold communion with the loved and lost, combine to -give his conclusions a welcome reception in the chambers of his mind. - -A more potent suggestion was never forced upon the subjective -mind of man than this; and in obedience to the universal law, it -must be believed by the medium's subjective mind, and acted upon -accordingly. And the subjective mind _does_ believe the suggestion -most implicitly. If it did not, the law of suggestion would have no -place in experimental psychology, and all the conclusions deducible -therefrom would have to be revised. So believing, it follows that, -when questioned, it will unhesitatingly affirm that it is the spirit -of whatever person is suggested; and so far as the medium knows the -character or antecedents of the spirit invoked, that spirit will -be personated with all the preternatural acumen characteristic of -subjective mental activity. - -If the chain of reasoning by which the medium and his friends have -arrived at the conclusion that the phenomena must proceed from -disembodied spirits seems to them to be perfect, their conviction rises -to the dignity of a certainty, in their estimation, when the supposed -spirit begins to forward alleged communications from the hypothetical -border-land of another world. They find that his alleged "control" is -able to tell them secrets which they supposed to be safe in their own -custody, or perhaps only known to themselves and the deceased whose -spirit has been invoked. He will describe the character and personal -appearance of deceased persons whom it was impossible that he should -have known in life, sometimes even giving their names and ages; he will -tell of incidents in their career known only to the person for whose -benefit the communication is given. - -If the sitter is sceptical, and has learned something of telepathy, -his ready objection is that all this is "mind-reading." But presently -the medium will describe some one of whom the sitter has not thought -for years, who was utterly unknown to the medium, and of whom he -never heard. It is then that the sitter is confounded. His telepathic -explanation is exploded, for he "was not thinking of the deceased at -all; it could not, therefore, be mind-reading," he declares, with all -the enthusiasm of a new convert whose last objection has been answered. - -There is no more common or popular explanation of certain phases of -spiritistic phenomena than attributing them to mind-reading. When a -medium relates to you incidents of your life of which you know he -has no previous knowledge, the most obvious explanation is that he -reads your mind,--that is, if you do not believe that he is controlled -by spirits; and you are undoubtedly right. But when he tells you of -things that you had forgotten, and describes persons of whom you are -not thinking, you jump to the conclusion that thought-reading does not -explain that particular phenomenon. And it is just here that you make a -mistake, for the reason that you do not understand the first principles -of mind-reading. But when it is once understood that mind-reading -is the communion of two subjective minds, and that the objective or -conscious thoughts of the sitter have no necessary effect upon the -character of the communications, it will be seen that the fact that the -sitter was not consciously thinking of the person described, or had -forgotten the incident recalled, has no evidential value whatever. The -sitter may or may not be thinking consciously of the subject of the -communication; he may even be endeavoring to cause the medium to speak -of some particular one with whom he earnestly desires to communicate. -It makes no difference whatever, for it is the uppermost thought of -the subjective mind that is read, and of that the sitter has neither -knowledge nor conscious control. That the medium relates incidents of -the sitter's life which he had forgotten until reminded of them, is not -at all strange or unaccountable, when we remember that the memory of -the subjective mind is perfect. Neither is there any evidential value -in the fact that the sitter cannot remember an incident related by the -medium; for he must remember that objective memory retains little, -comparatively, of the incidents of life, while the subjective mind -retains all. - -It will thus be seen that in order to explain the phenomena of -spiritism on the hypothesis that it has its origin wholly within the -sub-conscious mind of the medium, it is not necessary to presuppose -that he is dishonest or insincere when he attributes it to disembodied -spirits. In the absence of knowledge on his part of the recent -discoveries in psychological science, he has the best of reasons for -so believing, for up to the present time no other hypothesis has -been advanced which will account for all the phenomena on any other -rational supposition. But the two great laws--duality of mind and -suggestion--clear away the greatest stumbling-block in the way of -scientific investigation of this, the greatest problem of the ages. -It is now no longer necessary to deny the phenomena, since they can -all be accounted for on scientific principles, outside the domain of -the supernatural. It is no longer necessary to consider the spiritual -medium either a fool or an impostor, since the phenomena are genuine, -and their explanation on scientific principles is impossible, except in -the light of very recent discoveries in psychic science. - -Having set forth the fundamental principles underlying the production -of so-called spirit phenomena, we will now proceed briefly to examine -their various phases and leading characteristics, and to show how the -hypothesis under consideration applies to each of them with the same -force and pertinency as in the case of the other psychic phenomena -which have been considered. - - - - -[Illustration] - - - - -CHAPTER XVI. - -THE PHENOMENA OF SPIRITISM (_continued_). - - Various Classes of Phenomena.--Clairvoyance.--Its Field not yet - clearly defined.--Telepathy invades its Ancient Domain.--Simple - Experiments in Telepathy.--Their Significance.--Telepathic Power - in Mediums.--Telepathic Visions.--A Typical Séance.--Wonderful - Exhibition of Telepathic Power.--An Affecting Interview of - the Sitter with Himself.--Deductions.--Visions of Inanimate - Things as well as of Deceased Persons.--Spirit of the Jack of - Clubs.--Subjective Memory.--Spirit Identity.--Allan Kardec's - Observations.--His Illogical Conclusions.--His Supreme - Test.--Telepathic Explanation.--Four Ways of explaining his Test - Case. - - -There are several ways by which the operations of the subjective mind -can be brought above the threshold of consciousness. When this is done -by any one of the various methods, a phenomenon is produced. Each of -these phenomena has been, at some time in the history of mankind, -attributed to the agency of disembodied spirits. - -The leading phenomena above alluded to are clairvoyance, clairaudience, -telepathy, mesmerism, or hypnotism, automatic writing, percussive -sounds (spirit-rapping), movement of ponderable bodies (table-tipping), -and phantasmic appearances. - -Of these, clairvoyance, telepathy, and hypnotism have generally ceased -to be regarded as proceeding from supernatural agencies. They are now -recognized as powers inherent in mankind, and, as will be seen, are -largely employed to explain other phenomena. - -Of clairvoyance little will be said, for the reason that it is still -an open question among scientists who have been, and are still, -investigating the subject, whether independent clairvoyance exists as -a power of the human mind. Sufficient evidence has not been brought to -my attention to demonstrate its existence. Certainly the great bulk of -phenomena which are popularly regarded as evincing clairvoyant power -must now be referred to telepathy. It must be said, however, that many -phenomena have been produced which cannot at present be accounted -for on any other hypothesis than that of independent clairvoyance. -Yet it is not impossible that, when the laws of telepathy are better -understood, all so-called clairvoyant phenomena may be referred to that -agency. For the purposes of our argument, however, it is not specially -important that the distinction should be clearly drawn between the two, -inasmuch as telepathy, which is an undoubted power of the subjective -mind, sufficiently explains all the so-called spiritistic phenomena -involving the perception by the medium of facts not within his own -experience or his previous knowledge. I will therefore first treat -of those phenomena the mysteries of which are directly and primarily -referable to telepathy. - -A very simple experiment will enable almost any one to demonstrate -telepathic power. Let a person be securely blindfolded, by taking a -pair of kid gloves, folding them into pads, placing them over his eyes, -and binding them on by means of a handkerchief. Then let a circle -be formed by a few persons, with their hands joined, the percipient -forming one of the circle. Let a card be selected at random from a -pack, taking care that no one sees any other card of the pack, even for -an instant, until the experiment is over. Then place the card in plain -sight of all but the percipient, and let them fix their minds and gaze -upon the card, and in silence await the result. In the mean time the -percipient should be and remain in a perfectly passive and tranquil -frame of mind, and simply watch for visions. He will soon begin to see -indistinct objects floating in the darkness, and these objects will -presently begin to form themselves into shapes more distinct. They may -be evanescent, and disappear at intervals; but they will soon return -in still more definite form, and will eventually assume some shape -that will suggest the card selected. It may be that a vision of the -whole card will be presented, exactly as it is, or it may be that there -will be a sort of allegorical representation of it. For instance, in -an experiment tried in presence of the author the ten of diamonds had -been selected. Instead of seeing a vision of the card, there was an -appearance of ten real diamonds, arranged in rows corresponding to the -rows of spots on the card, each one sending forth rays of light and -scintillations of color. As it was the first experiment the percipient -had ever tried, he was at a loss to know the meaning, if it had any, -of the vision; but as it persisted in coming, he finally ventured -to remark, hesitatingly, that he had an "impression of the ten of -diamonds." The applause which followed told him that his subjective -mind had conveyed to his consciousness by means of an allegorical -vision the information it had telepathically received. It may here be -remarked parenthetically that the subjective mind of man appears to be -fond of allegory as a means of conveying its thoughts or information -above the threshold of consciousness. The history of mankind is full of -illustrations of this fact. - -When the next card was selected, the percipient saw the vision of a -single heart spot floating in the darkness, unattached to anything like -a card; whereupon he ventured to name the ace of hearts, which was -correct. In all, five cards were selected at this sitting, and each one -was named correctly, with the exception of the last, which was the five -of spades. The five of clubs was named; but the percipient explained -his mistake by saying that one-half of each spot was concealed from -his view, namely, the points of the spade spots, which appeared to be -thrust into the darkness, so to speak, leaving only the handle end of -the spades exposed to view. As that half of the spade spot corresponds -exactly to the corresponding half of a club spot, the mistake was -natural, and was really of as great, if not greater, evidential value -than if the card had been correctly named. - -Others of the company tried the same experiment, generally without -physical contact with any one else, and each one was able to name some -of the cards correctly. But no one was able to name correctly a card -which was not seen by some one else,--which showed clearly that the -power to see the card resulted from telepathy, and not from independent -clairvoyance. It should be here stated that there were six in the -company, each one of whom tried the experiment, and each scored a -sufficient number of successes to remove the result from the domain of -coincidence. - -These experiments were as simple as could well be devised, and to the -unreflecting mind may seem trifling. But I shall endeavor to show that -they possess unmeasured significance. - -Before proceeding to do so, it may be well to state that visions -resulting from telepathic communion are as varied as is the character -of the communicants or the subjects of the messages. They are often -seen by the percipient as plainly as the objective reality could be -seen; and events are depicted by means of visions that re-enact the -scenes, with all the characters and actors represented, as perfectly as -the reality itself.[35] - -It now remains to show how this faculty of reading the minds of others -is unconsciously employed by spirit mediums to impart to their clients -information regarding persons and events of which the medium has no -previous knowledge. - -We will consider, for this purpose, the case of a medium who develops -no physical phenomena, but who simply receives his visitor, tells -him of the events of his past life, describes his spirit-friends, -conveys oral communications from them, and occasionally drops into -prophecy. The visitor may or may not be a professed believer in -spiritism; but the fact that he is there to consult a medium shows a -faith sufficient for the purpose in view, and propinquity places his -subjective mind _en rapport_ with that of the medium. We will suppose -that this is the first time that the two have met, and that the medium -is entirely unacquainted with the character, the antecedents, or the -deceased friends of the sitter. The first thing that the medium does -is to become wholly or partially self-hypnotized. He may go into the -state only partially, and appear to the visitor to be in his normal -condition. He may, and probably does, believe that his "control" takes -possession of his body and talks through him; he has, as we have -already seen, every reason for this belief. He is taken possession -of by some unseen force, is guided by some unseen intelligence which -possesses powers and attributes of which he is not conscious in his -normal condition. He has no other hypothesis to account for the -extraordinary manifestations of which that intelligence is the source. -To make assurance doubly sure, the intelligence tells him that it is -the spirit of some deceased person, and gives him a detailed and very -plausible account of itself. He is forced to believe the statements of -his subjective entity, for he knows no reason for believing otherwise, -and it, in turn, is compelled by the laws of its being to believe -itself to be what it represents; for the suggestion has been made to -it that it is the spirit of a deceased person. That suggestion having -been made in a general way, to begin with, his subjective mind will -proceed to fill in the details in some way with marvellous acumen, and -with such logical circumstantiality of detail as to deceive "the very -elect." It is just as it is in the case of a hypnotized person, who, in -pursuance of a post-hypnotic suggestion, having done some absurd act, -when questioned as to why he did it, will, on the instant, invent some -reason so plausible that the act will seem perfectly natural to one who -does not know its origin. - -Again, the subjective mind of the sitter is also controlled by a -suggestion, more or less strong, that spirits of the dead are about -to be invoked; and it is also ready with its logical deductions from -the premises suggested, and will perform its part in the séance with -the same alacrity and acumen. Here, then, we have two subjective minds -_en rapport_, and the telepathic conditions for a successful séance -are established. The shrewd and successful medium usually begins by -making some very complimentary remarks concerning the character and -mental attributes of the sitter. This puts the latter at his ease, -and gives him an exalted opinion of the good sense and judgment of -the medium. Some incidents of the sitter's life may then be related, -and his occupation indicated. It will generally be done in terms such -as indicate the fact that the medium obtains his impressions by means -of visions. For instance, the writer once heard a medium in New York -city describe the occupation of an examiner in the United States -Patent Office. The two had never met before, and did not know of each -other's existence ten minutes before the séance. Even the name of the -sitter had been withheld from the medium, for the purpose of testing -her telepathic powers, and for the further purpose of convincing one -of those present that spirits of the dead had nothing to do with the -manifestations. The members of the party introduced each other by -fictitious names, and talked spiritism to the medium until "harmonious -conditions" were established, when the séance began. "I see an immense -building," she began, "with a great number of rooms in it. In one of -these rooms I see you, seated at a large desk, with a great many papers -upon it. I see drawings, apparently of machinery, spread out upon the -desk before you. It seems to me that you must have something to do -with patent rights." She was informed that her conjecture was thus far -correct. It should here be remembered that a medium should always be -encouraged by a frank acknowledgment when he is correct. It encourages -him, puts him at his ease, and constitutes a suggestion that he is able -to perceive the truth in reference to that particular person; and, -consequently, helps him to proceed correctly with other manifestations. - -"But," continued the lady, "this is not your only occupation. I see -you in your library at home, surrounded by books and manuscripts. You -appear to be writing a book." - -She then went on to describe correctly all the bookcases and other -furniture in the room, and then said,-- - -"I see the pathway by which you have arrived at your present conclusion -in reference to the subject of your book. It is all strewn with -rubbish and weeds, all of which you have thrown aside. But you see a -great light ahead, and are pursuing that with perfect confidence and -steadiness of purpose." - -"Am I in the right path?" inquired the examiner. - -"I cannot tell, for I cannot perceive the subject on which you are -writing. I think you are, however, for the light ahead seems so clear." - -After a pause she added,-- - -"You are making one mistake. You think that you are doing it all -yourself. But you are not. You are constantly guided by a great spirit." - -"Who is he?" was asked, with all the greater interest because the -gentleman _was_ writing a book, and, like every other author, felt that -he had perceived "a great light;" moreover, if he was sure of anything -connected with it, he was sure that he was doing it himself, without -the aid of any spirit or spirits. "Give me the name of my spirit friend -and guide," he added. - -"I cannot do that to-day," she replied, with the true commercial -instinct of the professional medium; "come to-morrow, and I will try to -give you the name." - -Accordingly, the same party visited her the next day, when she made -every effort to obtain the name, but without success. It should be -stated here that the lady was a slate-writing medium. Communication -after communication was written, but without signature, and all efforts -to obtain the name were futile. Finally the gentleman said, in an aside -apparently not intended for the ears of the medium, "I think I know who -it is. It must be either A B [naming a living friend in Washington], -or my brother, C D [giving his own name]," for he had no brother, -living or dead. Immediately a communication was written out, signed -by the supposed spirit brother, announcing the fact that he, and he -alone, was the inspiring power in charge of the literary work named, -that he was the "guardian spirit" of the gentleman, over whom he was -"constantly watching," etc. - -The emotions created by the affecting terms of the communication can be -imagined when it is stated that all present, save the medium, knew that -the name was that of the sitter, and that he never had a brother. But -these emotions quickly gave place to wonder and admiration when it was -discovered that the signature was an almost exact reproduction of his -own, with all its salient peculiarities faithfully reproduced. - -Comment upon this wonderful admixture of genuine telepathic power -and conscious or unconscious fraud will not be indulged in, save to -remark that the first day's proceedings exhibited marvellous telepathic -power under the most perfect test conditions. As to the second day's -performance, it need only be said that if the communication had -been from a genuine spirit, struggling in vain to remember his own -name, it shows that even spirits are controlled by the subtle power -of suggestion; for he had no hesitation in assuming the name of the -sitter when that name was suggested, and he so completely identified -himself with that person as to reproduce his signature with marvellous -accuracy. It may be said that a fraud was perpetrated upon the medium. -To this the plea of guilty must be entered, together with a plea of -extenuating circumstances, in that it was done in pursuit of scientific -truth. Whether the interests of truth were subserved, the reader must -judge for himself. To that end he must ask himself the question whether -it is not more probable that this manifestation was of the subjective -entity of the medium rather than of an independent, disembodied -spirit. Conceding the inherent power in mankind to convey and receive -telepathic communications, it must be evident that telepathy is a -sufficient explanation of what occurred the first day. It is true that -the medium thought that the information thus obtained was conveyed to -her by disembodied spirits. But that does not change the facts; and -when a phenomenon is explicable by reference to known natural laws, -we have neither occasion nor logical right to seek an explanation in -the realm of the supernatural. The second day's performance is as -easily explicable under the well-known laws of hypnotism. The medium -was in a partially hypnotic state, her subjective mind was active -and in control of her physical powers, and was necessarily perfectly -amenable to control by suggestion from any source. In obedience to the -law of auto-suggestion, it believed itself to be a disembodied spirit. -It acted in that capacity far enough to write communications of the -standard, indefinite character common to such productions, but could -give no name, for the simple reason that there was no name to give, and -none had been suggested. But the instant a name was suggested it seized -upon it, and, in pursuance of the suggestion that it represented the -sitter's brother, wrote just such a communication as the logic of the -situation dictated, believing, without a doubt, that it was actually -the spirit of the deceased brother of the sitter. It may be asked why, -if the medium was possessed of such wonderful telepathic power, did -she not perceive the fact that she was being imposed upon, that the -sitter was not sincere in his professions of a belief in spiritism, -and that he had not a brother in the spirit-land. Simply because -she was controlled by the universal law of suggestion, and the oral -suggestions had been made that he was a believer, and that he had a -brother deceased. If she had disbelieved the statement, it would have -constituted an exception to the operation of a natural and universal -law,--a suspension, in fact, of the laws of nature. - -On the other hand, if we are to discard the foregoing explanation and -hold that it was actually a disembodied spirit controlling the medium, -we must presuppose a spirit without a name, or without sufficient -intelligence to remember his name. Either supposition, if it does -no violence to common-sense, is contrary to all the teachings of -spiritists, who have led us to believe that the law of spirit-life -is that of eternal progress; that all truth stands revealed to the -perception of the disembodied soul. It would cause one to lose -confidence in his guardian angels if he were forced to believe that a -short residence in the spirit-land could reduce the immortal mind to -such a state of imbecility. - -This digression is indulged in for the purpose of illustrating the fact -that one of the means by which telepathic impressions are conveyed from -one to another is by visions. The percipient sees a vision representing -the incident sought to be communicated by the agent. He sees the image -of the object or person which the agent desires him to see. Thus, when -a person consults a medium he generally expects and desires to learn -something of his deceased friends. The medium goes into the subjective -condition for that purpose. The visitor's mind is full of anticipation -and hope that he will be put into direct communication with the loved -and lost. Presently the medium sees a vision of some person. He -believes that he sees a spirit. He describes it, and it is found to -correspond with one of the visitor's deceased friends. The visitor -recognizes the description, and says so. He asks for the name, and it -is given. Then the medium sees a vision representing some incident -known only to the visitor and the deceased. He describes the incident, -not, perhaps, as a vision which he sees, but as a statement of fact -imparted to him by the spirit. The visitor very likely knows that the -medium knew nothing of him or of the deceased before that hour. He is -convinced that the medium has seen and conversed with the spirit of -his dead friend, and he is a convert to spiritism from that moment. -Now, has the medium actually seen a spirit, or has he merely read the -sitter's subjective mind? Is there any more reason for supposing that -he has seen a spirit of a dead man than there is for supposing that a -mind-reader sees the spirit of the Jack of clubs when the image of that -card is telepathed to him? Obviously not. The conditions are precisely -the same in both cases. The percipient sees the image of that which is -in the mind of the agent. In the one case, it is a card; in the other -it is an individual. If it is the spirit of the individual that is -seen in the one case, it is the spirit of the card that is seen in the -other. In the case of the New York medium, did she see the spirit of -the Patent Office, the spirits of the papers, the drawings, the desks, -and the spirit of the examiner seated at the spirit of one of the -desks, examining the spirits of the drawings and of the specifications? - -I repeat it, the percipient sees the image of that which is in -the mind of the agent, and he never sees more than that. It often -happens that the image of some one is seen, of whom the agent is not -consciously thinking at the moment. This has been already explained, -on the obvious ground that it is the subjective, or unconscious, mind -of the agent that is read. It sometimes happens that some fact is -related, some scene described, which the sitter cannot recall to mind, -and he conscientiously declares that he never knew the fact related, -nor witnessed the incident depicted. But when it is remembered that -the subjective mind of man retains all that he has ever seen, heard, -or read, and that he retains comparatively little in his objective -recollection, it is extremely unsafe for him to declare that any one -fact has never been known to him. It is merely negative evidence -at best, and amounts only to a declaration that he does not recall -the fact. When we consider how little we retain, in our objective -recollection, of what we have seen, heard, or read, we may well wonder -that it does not oftener happen that so-called spirits tell us of -circumstances which we do not remember. On the whole, it may be safely -assumed that no medium has ever yet been able to impart any information -that is not known either to the medium or to some living person with -whom he is _en rapport_. There is certainly nothing but the merest -negative evidence, such as has been described, that such a thing ever -happened. On the other hand, there is the strongest possible evidence -to the contrary, in the fact that there is room for a doubt on that -question. It is self-evident that if facts, known neither to the -medium nor those surrounding him,--that is, facts not known to him nor -obtainable by means of telepathy,--can be perceived or obtained by him -from independent sources, the evidence of that fact would be thrust -upon us from ten thousand different sources every hour. This is also -negative evidence, it is true, but it is all but conclusive. Thus, the -question of spirit identity has given spiritists no end of trouble. -Their ablest writers have sought in vain for a solution of the question -why it is that spirits constantly fail to give conclusive evidence of -their identity by means which could not be referred to the knowledge of -the medium or to telepathy. - -On this subject Allan Kardec, one of the ablest writers on the subject, -discourses as follows:-- - - "The identity of contemporaneous spirits is much more easily - proved,--those whose character and habits are known; for it is - precisely these habits, which they have not yet had time to throw - aside, by which they can be recognized."[36] - -This may be true; but it is also true that where the "character and -habits" of a supposed spirit are known to the medium, or to those who -are in telepathic rapport with him, simulation of that character and -those habits is perfectly easy to the expert medium. The more generally -the character and habits are known, the less evidential value is to be -attached to their reproduction. - -Our author then proceeds:-- - - "Without doubt the spirit can give the proofs if asked, but he does - not always do so, unless it is agreeable to him, and generally - the asking wounds him; for this reason it should be avoided. In - leaving his body the spirit has not laid aside his susceptibility; - he is wounded by any question tending to put him to the proof. - _It is such questions as one would not dare to propose to him, - were he living_, for fear of overstepping the bounds of propriety; - why, then, should there be less regard after his death? Should a - man enter a drawing-room and decline to give his name, should - we insist, at all hazards, that he should prove his identity by - exhibiting his titles, under the pretext that there are impostors? - Would he not, assuredly, have the right to remind his interrogator - of the rules of good breeding? This is what the spirits do, either - by not replying or by withdrawing. Let us make a comparison. - Suppose the astronomer Arago during his life had presented himself - in a house where no one knew him, and he had been thus addressed; - 'You say you are Arago; but as we do not know you, please prove it - by answering our questions; solve this astronomical problem; tell - us your name, your Christian name, those of your children, what you - did such and such a day, at such an hour, etc.' What would he have - answered? Well, as a spirit he will do just what he would have done - during his lifetime; and other spirits do the same." - -The above is considered the best reason that can be given for -the fact that spirits whose character and habits in life are not -generally known, or not known to the medium or to those surrounding -him, invariably refuse to give proofs of their identity. But is his -comparison pertinent? I think not. It might be considered impertinent, -nay, the very height of ill-breeding, if one should insist on proofs -of identity when a stranger is casually introduced, or introduces -himself, in a drawing-room. But let us make another comparison. -Suppose a stranger--we, too, will say Arago the astronomer--calls -us up by telephone, and makes a statement of the most transcendent -interest and importance to us,--a statement which, if true, will change -the whole course of our lives and our habits of thought. He states -that his special mission is to make this portentous announcement to -us, and that his name is Arago, the astronomer. We know Arago the -astronomer by reputation, but have never had the honor of his personal -acquaintance. We know enough of him, however, to be certain that he -would tell us the exact truth as he understood it; and we would stake -our dearest interests upon a statement of his regarding that about -which he professed to have positive personal knowledge. Under such -circumstances would it be likely to wound his feelings or shock his -sense of propriety if we should reply through the telephone something -like this:-- - -"Sir, your message is of portentous import to us, and we cannot -hesitate to believe it if we can be assured that you are Arago the -astronomer, as you represent. We can hear you, but we cannot see you, -and you are not vouched for by any one we know. Please give us some -proof of your identity." - -Would Arago the astronomer, or any other sensible man, wrap himself in -the mantle of offended dignity and treat us with silent contempt, or -remind us of "the rules of good-breeding"? Certainly not, especially if -the object of his existence was to make the communication, not only for -our individual benefit, but for the purpose of giving to all mankind -that direct and positive assurance, that tangible evidence, for which -all humanity has sought in vain since the dawn of creation. - -Our author then continues:-- - - "While spirits refuse to answer puerile and impertinent questions - which a person would have hesitated to ask during their lives, - they often spontaneously give irrefutable proofs of their - identity by their character, revealed in their language, by - the use of words that were familiar to them, by citing certain - facts,--particularities of their life sometimes unknown to the - assistants, and whose truth has been verified. Proofs of identity - will spring up in many unforeseen ways, which do not present - themselves at first sight, but in the course of conversations. - It is better, then, to wait for them, without calling for them, - observing with care all that may flow from the nature of the - communications. (See the fact given, No. 70.)" - -Turning now to page 82 of the volume, we find the statement above -alluded to, and it reads as follows:-- - - "On a vessel of the Imperial French navy, stationed in the Chinese - seas, the whole crew, from the sailors up to the staff-major, were - occupied in making tables talk. They hit upon the idea of invoking - the spirit of a lieutenant of this same vessel, some two years - dead. He came, and after various communications, which astonished - every one, he said, by rapping, what follows: 'I pray you instantly - to pay the captain the sum of (he mentioned the sum), which I owe - him, and which I regret not having been able to repay before my - death.' No one knew the fact; the captain himself had forgotten the - debt,--a very small one; but on looking over his accounts, he found - there the lieutenant's debt, the sum indicated being perfectly - correct. We ask, of whose thought could this be the reflection?" - -Here, then, we find the supreme test applied,--the best conditions -possible, as prescribed by one of the ablest and most thoughtful -writers on the subject. It will be observed that he is not blind to the -possibilities of telepathy, and counts it as a factor in the case. "Of -whose thought could this be the reflection?" he asks triumphantly. "No -one knew the fact; the captain himself had forgotten the debt." It must -be admitted that if this test is conclusive, their case has been proved -a thousand times over. But in view of what is now known of the laws -of telepathy, it is self-evident that it proves nothing. Telepathy, -as we have again and again repeated, is the communion of two or more -subjective minds. It is not that of which we are consciously thinking -that the subjective mind of the medium perceives. Doubtless the captain -had forgotten, objectively, all about the loan. It was a very small -amount, and the lieutenant had been dead two years. But the subjective -mind of the captain, which remembers all things, great and small, could -not forget it, and it was telepathed to the subjective mind of the -medium. Besides, there was another very potent agency at work to bring -this loan into prominence. We have already seen, in former chapters, -that the normal function of the subjective mind is to watch over and -protect the life of the individual. It is the strongest instinct of -all animate nature. The protection of the material interests of the -individual is as much a part of the function of the subjective mind as -the protection of his life. Indeed, the promotion of the one is but a -means to secure the other. It was, therefore, simple obedience to the -first law of nature that prompted the subjective mind of the captain to -thrust this loan upon the attention of those present and thus secure -its payment. - -It may be said, however, that there was no evidence that the captain -was present at the séance; and it may be assumed by some that -telepathic communion with his mind was impossible in his absence -from the circle. The former supposition is possibly correct, but the -latter is not probable, in view of the well-known facts of telepathy. -But assuming both to be true,--that the captain was absent from the -immediate circle, and that the circumstance would prevent telepathic -communion with his mind,--there still remain two or three other ways -of accounting for the phenomenon. In the first place, it is extremely -probable that the captain's accounts were kept by a subordinate, who -was present, and who, subjectively at least, remembered the account. -It is distinctly stated that all the subordinates were present, "from -the sailors up to the staff-major." This would necessarily include the -one whose duty it was to keep the books. His subjective mind would be -just as available as that of the captain for the production of what, in -those days, was considered a test case. Again, supposing that the entry -of the account was made by the captain's hand, it is extremely probable -that some one else had access to the books; and however superficially -the knowledge was impressed upon his consciousness, it was forever -fixed upon the tablets of his subjective memory, and was instantly -available for use when a test case was needed. To those who regard -independent clairvoyance as an established principle, or faculty, -of the human mind, the explanation is easy; for there would be no -difficulty in supposing the mind of the independent clairvoyant to be -capable of taking cognizance of all that was to be found in the ship's -records. - -It is extremely improbable, however, that any third party figured in -the transaction, or that it is necessary to assume that any third party -knew of the loan. It is sufficient to know that the captain was aboard -the ship, and that everyone on the vessel was necessarily _en rapport_ -with him. Besides, if any one in the circle was in telepathic rapport -with the captain, it would be an all-sufficient explanation of the -phenomenon; for it is well known that specific information, not known -to any one in the circle, can be obtained from some one having the -knowledge who happens to be _en rapport_ with any person in the circle. - -Thus it will be seen that there are at least four ways of accounting -for the phenomenon, on well-established principles, without the -necessity of resorting to the assumption of supernatural agencies. - -The subtle _rôle_ which telepathy plays in so-called spirit -manifestations must now be apparent. It is not only in the class -of phenomena to which we have alluded that its power is manifest, -but it reappears in all classes and phases of phenomena popularly -attributed to spirits. The greater part of the mystery which surrounds -these manifestations, aside from the purely physical phenomena, is -directly traceable to telepathy; and it explains that which, without -its aid, would be inexplicable on any other hypothesis than that the -manifestations proceed from disembodied spirits. - -In concluding the discussion of this branch of the subject, I desire -distinctly to impress upon the mind of the reader an important -proposition which seems to have been lost sight of by many who are -otherwise inclined to give full credit to telepathy as a means of -explaining many so-called spirit phenomena. It is this:-- - -_It is not necessary that any member of a circle should be in -possession of objective knowledge of a fact in order to be able to -communicate it telepathically to the medium._ - -The reason will be obvious, after a moment's reflection, to any one -who admits the existence of the power of telepathy. If the power is -possessed by A to communicate a telepathic message to B, it follows -that B can communicate the same message to C, and C can convey it to -D, and so on, _ad infinitum_. This proposition will not be gainsaid by -any one who admits that A can convey a telepathic message to B. D may -have no objective knowledge of A or of B, but is _en rapport_ with C. -Now, we will suppose that a disaster happens to A. He is missing; he -is drowned; but no one possesses any objective knowledge of the fact, -and his friends institute a vain search, no one having the remotest -idea of what has happened to him. B, his mother, receives a telepathic -message, conveyed by A at the moment of his death to her subjective -mind, informing her of the sad accident. But not being sensitive to -subjective impressions, it is impossible for her subjective mind to -convey the message above the threshold of her consciousness. She is, -therefore, objectively ignorant of the fact, although her subjective -mind is fully cognizant of all its sad details. In the mean time, C, a -sympathetic neighbor, _en rapport_ with B, subjectively perceives that -which is so strongly impressed upon the subjective mind of the mother. -C is also unable to elevate the knowledge above the threshold of her -consciousness; but she is a believer in spiritism, and volunteers -to visit a neighboring city and consult a medium. She does so; and -the moment she becomes _en rapport_ with the medium, the telepathic -message is delivered, and the medium perceives, objectively as well as -subjectively, the details of the disaster which befell A. He describes -the whole transaction, and locates the exact spot where the body may -be found. Subsequent investigation demonstrates the exact knowledge -possessed by the medium, for the whole environment is found to be -exactly as described, and the body is found in the very spot indicated. - -Now, the spiritists say that this occurrence cannot be explained by -reference to telepathy, for the reason that D was not _en rapport_ -with A, nor with B. Nor was C _en rapport_ with A, for the latter was -dead before C could have become cognizant of the facts. The obvious -answer to this is, as before indicated, that if the power exists in -man to convey a telepathic message to his fellow-man, it presupposes -the existence of the power in the percipient to repeat the message to -a third person, and so on indefinitely, until some one receives it who -has the power to elevate the information above the threshold of his -consciousness, and thus convey it to the objective intelligence of the -world. Nor is the element of time necessarily an adverse factor in the -case; for there is no reason to suppose that such messages may not be -transmitted from one to another for generations. Thus, the particulars -of a tragedy might be revealed many years after the event, and in such -a way as to render it difficult, if not impossible, to trace the line -through which the intelligence was transmitted. For the spiritist the -easy and ever-ready explanation of such a phenomenon is to ascribe it -to the intervention of spirits of the dead. But to those who have kept -pace with the developments of modern scientific investigation, and who -are able to draw the legitimate and necessary conclusions from the -facts discovered, the explanation is obvious, without the necessity of -entering the domain of the supernatural. - -FOOTNOTES: - -[Footnote 35: See "Phantasms of the Living," and the Proceedings of the -London Society for Psychical Research, for full confirmation of this -statement.] - -[Footnote 36: Book on Mediums, pp. 331-2.] - - - - -[Illustration] - - - - -CHAPTER XVII. - -THE PHENOMENA OF SPIRITISM (_continued_). - - Psychometry.--"The Souls of Things."--Professor Denton's - Experiments.--Wonderful Visions of the Ancient Environment - of Geological Specimens.--A Piece of Mortar from - Cicero's House.--Supposed Scientific Tests.--Explanation - on Telepathic Principles.--Experiments in Hypnotism - compared.--Clairvoyance and Telepathy.--Their Boundary - Lines in Transit.--Clairaudience.--Definitions of the - Term.--Socrates and his Dæmon.--Modern Instances.--Mental - Impressions.--Premonitions.--Their Unreliability.--Remarkable - Examples of Clairaudience.--A Lawyer's Experience.--Subject to the - Law of Suggestion.--Insanity sometimes results from Ignorance of - the Cause.--Practical Suggestions. - - -There is another class of phenomena which has attracted a great deal -of public attention, and which demands a passing notice in this -connection. It is that class which has received an exhaustive treatment -in the work of the late Professor Denton, entitled "The Souls of -Things." It has been denominated "psychometry," which may be defined -as the supposed power of the human mind to discern the history of -inanimate objects by clairvoyance. Many wonderful stories are related -of the exercise of this supposed faculty, under the strictest test -conditions, as test conditions were then understood. Professor Denton -made a long series of experiments with his sister, his wife, and some -others who were supposed to possess that power in a remarkable degree. -The powers of his wife and sister were indeed wonderful; but, as we -shall see, not in the line in which the experiments were directed. -It must be premised that the professor was a very learned man, not -only in his specialty, which was geology, but in all branches of human -knowledge. His wife and sister were also highly cultivated women, and -were specially interested in those branches of learning in which the -gifted professor excelled. Thus the conditions were extremely favorable -for the production of extraordinary results in whatever branch of -occult science they might jointly engage. - -It was the habit of the professor to select some geological specimen, -or a fragment of some historical structure, and submit it to his -percipient for her version of its history. She would readily enter a -partially subjective condition, place the relic on her head, and at -once give a very plausible, and oftentimes a most wonderfully accurate, -history of the scenes which had been enacted within its former -environment. Thus, if the object happened to be a geological specimen, -she would launch out into a glowing description of its surroundings -when found, and going back into its history before the earth's crust -was formed, trace it down through the different geological changes -until she landed it in the professor's cabinet. Again, a piece of -mortar from the dwelling of Cicero would be handed to her, and she -would give a vivid description of the domestic life of those who had -occupied the mansion, and describe historic events which "might have -been seen" from the ancient habitat of the piece of mortar. It is -easy to see how all this might be accomplished, and all the known -facts stated with accuracy, regarding the geological environment of -the piece of stone in her hands, when her own geological learning was -taken into consideration. But the professor was not unmindful of so -obvious an explanation of her power. To eliminate that element was his -first care. To that end he would wrap the specimen in a piece of paper, -and carefully conceal its character from her objective knowledge. The -result was always the same. She would read the history of the specimen -with the same apparent accuracy as before. The professor, however, did -not forget the possibility that telepathy was an element necessary to -be eliminated. The possibility that she might read what was in his -own mind must, therefore, be provided against. To that end he wrapped -a large number of specimens in packages as nearly alike as possible, -and mixed them together so that it was impossible for him to know -them apart. One specimen after another would then be handed her, and -each one would be described with the same accuracy as before. This -was considered the supreme test, and the doctrine that "things," in -common with men, have "souls," was thought to be demonstrated. The -Orientalists would say that he had demonstrated that the history of -all things is "recorded in the astral light," whatever that may be. -The spiritist would say that the spirits of dead men had given her the -information. - -The true explanation is obvious to those who are acquainted with the -facts of telepathy. The professor was an eminent geologist and a -classical scholar. In his subjective mind was the history of every -geological specimen in his possession, pictured clearly and vividly, -according to the theories of the best geologists of his generation. His -imagination carried him back to the time when chaos reigned supreme. He -followed the fragment of rock down through all the changes which took -place in the earth's structure, until it became a part of the solid -mass of rock from which it was taken. In the ever-changing environment -of that fragment, since the time when it was a part of a vast mass -of molten matter, there was material for pictures of the sublimest -scenes incident to the formation of a world. Those pictures, to the -imagination of every geologist worthy of the title, are ever present -and intensely vivid. A fragment of rock to him is an open book, in -which are recorded the history of the sublimest works of Omnipotence, -and his imagination supplies the panoramic illustrations. In -experiments such as have been described, these pictures are necessarily -presented to the subjective mind of the percipient in a form so clear -and vivid that she would be insensate indeed if she failed to describe -them in appropriate terms. And when we consider the fact that the -percipients employed in these experiments were exceptionally cultivated -women, especially interested in the subjects of the professor's -research, it will be seen that successful telepathic experiments were -to them exceptionally easy. - -The successful reading of the history of the specimens submitted to -the percipients is therefore easily accounted for where the professor -had conscious knowledge of the contents of the packages. It remains -only to explain the reason of success when he sought to eliminate -that element by submitting a large number of similar packages, not -consciously knowing one from the other. This also is easy to understand -when the extraordinary acumen of the subjective mind is considered. It -is a common hypnotic experiment to draw a blank card from a package, -hand it to a subject, and suggest that it contains a picture of some -person. The card is then marked on the back and shuffled with fifty or -more others. A good subject will, in nine cases out of ten, indicate -the marked card as the one containing the suggested picture, and that -without the possibility of seeing the mark on the other side. It is -obviously a much easier feat to remember the differences in packages -than in blank cards. Of the former, no two could possibly be alike. Of -the latter, no two would ordinarily be sufficiently unlike to enable -one to determine the difference by the unaided senses. But to the -subjective mind the feat of remembering each package and its contents -would be very easy, compared with thousands of recorded instances to be -found in the literature of psychic phenomena. - -It will be observed that we have refrained from invoking the aid of -clairvoyance to account for the phenomena of psychometry. It would -be a much simpler solution of the problem to assume that the power -of independent clairvoyance exists, and that the percipients simply -saw the contents of the packages. But inasmuch as the known facts of -telepathy afford a perfect solution, we are not logically justified -in entering a domain which is in the slightest degree overshadowed by -doubt. By this remark it is not meant to imply that there is any doubt -of the existence of a power which is generally known as clairvoyance, -but that its limitations are as yet undecided. That is to say, the -boundary line between clairvoyance and telepathy is not at present -clearly drawn. The field of clairvoyance is constantly narrowing its -boundaries. Thus, a few years ago every perception of a fact not -cognizable by the senses was attributed either to clairvoyance or to -spirits. Sceptics on the latter subject were wont to explain certain -phenomena by attributing them to the former. The phenomena which -could not thus be explained were relegated to the domain of fraud and -legerdemain. When the phenomena of telepathy became better understood, -the field of clairvoyance was greatly narrowed, as it was found that -most of the phenomena before explained by clairvoyance were really due -to telepathic communion. But the powers and limitations of telepathy -are not yet clearly marked; and it is found that every step in advance -in the knowledge of its principles by just so much narrows the field of -clairvoyance. No better illustration of this fact could be given than -the phenomena of psychometry, which we have just been considering. The -power to read the history of a geological specimen with a plausible -show of accuracy was first attributed to clairvoyance. As telepathic -powers began to be understood, it was thought that possibly the -percipient simply related what was read in the mind of the agent. Many -experiments were made throughout the country which demonstrated that -fact, and the recognized field of clairvoyance was thereby curtailed. -But Professor Denton determined to eliminate the element of telepathy -by so disposing of his relics as to divest himself of all knowledge of -the particular one under examination. When the percipient exhibited the -same powers of discernment under those circumstances it was thought -that the element of telepathy was eliminated, and that the power of -clairvoyance was demonstrated. But as the knowledge of telepathy is -increased, and when it is understood that telepathy is the communion -of subjective minds, and that the subjective mind is endowed with -transcendent powers in certain directions, while it is hedged about -with limitations in others, it is seen that the professor did not -succeed, as he had supposed, in eliminating the element of telepathy. -Thus the field of clairvoyance is again curtailed, and that of -telepathy correspondingly enlarged. It may be assumed, therefore, that -the boundary lines between the two supposed powers are still unmarked. -In the mean time it is unsafe to assume any one point as the boundary, -or even to assume that there is, in fact, any line at all. Judgment -must be suspended until telepathy is better understood. All that can be -safely said is that there are facts which cannot as yet be explained -on any other hypothesis than that of independent clairvoyance. When -we come across such a fact we may provisionally assume the power to -exist, and await the slow progress of experimental knowledge to enable -us to classify the fact in accordance with its legitimate relations. -It is logically safe to do this as long as we thus avoid the necessity -of wholesale denials of demonstrated facts on the one hand, and on the -other refrain from entering the domain of the supernatural in search of -a hypothesis. - -It is thought that enough has now been said to explain the part which -telepathy plays in the phenomena which have been considered, and also -to enable the intelligent reader to apply the principles to all other -classes of phenomena in which telepathy constitutes a possible factor. -It is constantly reappearing in every phase of psychic phenomena, -and constitutes a factor in every manifestation of intelligent power -involving the perception of that which is beyond the reach of the -senses. - - -CLAIRAUDIENCE. - -The next subject in order is that of clairaudience, or "clear hearing." -It is a faculty of the human mind much more rarely developed than that -of clairvoyance,--that is, if we assume the latter to be identical with -telepathy, which we may do for the purposes of this discussion. - -The Century Dictionary defines clairaudience as "the supposed power of -hearing in a mesmeric trance sounds which are not audible to the ear in -the natural waking condition." - -This, as far as it goes, is a correct definition of that faculty; but -it defines a very small part of its field of operations, and that -part which is of the least importance. It may be defined, broadly, to -be "the power of hearing the spoken words of a human soul." In other -words, it is that faculty of man's intelligence which enables his -objective mind to receive communications from his own subjective mind -or from that of another by means of spoken words. It is one means of -bringing the operations of the subjective mind above the threshold -of consciousness. The power is by no means confined to persons in a -mesmeric trance, although it seems probable that one must be in a -partially subjective state to enable him to hear clairaudiently. The -degree of subjectivity may be very slight, so that the percipient may -seem to himself and others to be in a perfectly normal condition. The -sounds--if that may be called sound which does not cause atmospheric -vibrations--are perfectly distinct to the consciousness of the -percipient, but are not perceptible to others who may be near him and -in the normal condition. - -Like all other means for bringing the operations of the subjective -mind above the threshold of consciousness, the sounds have from time -immemorial been attributed to supernatural agencies. Socrates furnished -the most notable example in ancient or modern times of a man whose -subjective mind was able at any time to communicate messages to his -objective mind by means of spoken words. It is well known that he -supposed himself to be constantly attended by a dæmon, or guardian -spirit, who watched over him and warned him of any danger that was -imminent. (See Chapter X. for a fuller discussion of Socrates and -his dæmon.) The biblical student will recall to mind many instances -where voices were heard, conveying intelligence of the most portentous -character, and a critical examination of some of the instances will -not fail to reveal their true nature. - -Many spiritual mediums of the present day have the faculty largely -developed. Some of them are enabled to obtain the names of their -sitters by hearing them spoken clairaudiently, and the names of -supposed spirits are obtained in the same way. It is popularly -supposed that the ordinary method of telepathic communion, when the -message is not brought above the threshold of consciousness, is by -mental impressions. It is, of course, impossible for us to know the -processes employed in the ordinary communion of subjective minds. It -seems probable, however, that it is by means of such language as is -employed by the communicants in objective life. All that is or can -be known is, that when the ideas are communicated to the conscious -mind, it is necessarily by such means as can be understood,--that is, -by means which appeal to the senses. It is true that the subjective -mind is often able strongly to impress the objective mind, especially -when danger to the person is imminent, or when some near relative or -dear friend is in danger. Such impressions are known as premonitions. -Sometimes they are so strong as to be of real service in averting -danger. But they are not always reliable, for the reason that we -are seldom able to distinguish a real premonition from that feeling -arising from fear and anxiety regarding the welfare of those who are -absent and very dear to us. Thus, a mother will often feel that she -has a premonition of danger to an absent child, but will afterwards -learn that her fears were groundless. Perhaps at another time a real -premonition will be disregarded. It seems probable that when the laws -of subjective mental action are better understood, there may be some -method formulated by which a genuine premonition may be recognized. It -is certain that in all cases where danger to the person is imminent, -the subjective mind makes a supreme effort to give warning and avert -the danger. That being its normal function, its highest activity is -exercised in the effort to preserve the life of the individual. It -is sometimes successful, and sometimes not; but that the effort is -always made does not admit of doubt. Sometimes it succeeds by means -most extraordinary,--clairaudience not infrequently being the means -of receiving the warning. Thus, a lady once confessed to the writer -that she at one time, in a fit of despondency arising from ill health, -attempted to commit suicide. She had raised a pistol to her head and -was about to fire, when she heard an explosive sound, apparently in the -same room, resembling a pistol-shot. This caused her to pause for an -instant, when she heard the words, apparently spoken in her ear, "Not -now; you have two years yet!" Surprise caused her to lower the pistol, -and reflection caused her to desist, and finally to abandon the idea of -suicide. As the two years have not yet expired, it is too early to know -whether it is a case of prevision as well as of clairaudience. - -One of the most remarkable cases of clairaudient warning against -danger that has ever come under the observation of the writer occurred -near Washington a short time ago. A well-known colored preacher was -aboard a train on its way to the city. He was dozing in his seat a few -miles out, when he was suddenly awakened by a cry of "Wreck! wreck!" -apparently sounding in his ears. He thought for a moment that he had -been dreaming; but after he was fully awake he again heard the same -words repeated three times. As he happened to be the only occupant -of the car, he knew that no one was playing a trick upon him, and he -instantly became panic-stricken, and rushed to the rear end of the car -and jumped off, although the train was going at the rate of thirty -miles an hour. He was somewhat cut and bruised, but managed to walk -to the next station, where he related his adventure to my informant. -Little importance was attached to the circumstance at that time, as his -train passed to the city in safety. But the very next train that passed -over the road in the same direction was wrecked by the falling of a -large rock upon it as it passed. The rock overhung the track, and had -evidently become loosened by the vibrations caused by passing trains. -Subsequent investigation by my informant revealed the fact that the -old preacher had leaped from the train but a short distance beyond the -scene of the wreck. - -Now, it may be asked, how do we connect the clairaudient warning of the -old man with the wreck which did not occur to his train? It must be -admitted that the circumstances do not constitute an ideally perfect -case of a life saved by a clairaudient reception of warning; but it -must also be held that the case is of all the greater evidential -value for that very reason. It is easy to perceive how the old man's -subjective mind perceived the danger, when it is once admitted that -it possesses the power to see that which is not within the range of -objective vision. Ever alert for the safety of the individual, it -perceived the danger, no matter how. It saw the condition of the -overhanging rock, and believed that that train would loosen its -hold. In the mean time the old man was in that passive, somnolent -condition most favorable for the reception of subjective impressions or -communications. He happened also to be clairaudient, and therefore in -the best possible condition for the conveyance of subjective messages -above the threshold of consciousness. And the message was delivered in -the most effective way possible,--in the same way in which Socrates -was again and again warned of impending danger. That the catastrophe -did not happen to his train proves only that the intelligence which -gave the warning was finite, that its knowledge was circumscribed by -the limitations of human judgment, and that it did not proceed from -Omniscience. - -It may be here remarked that this incident seems difficult to explain -on any other hypothesis than that of independent clairvoyance. To -explain it on the principle of telepathy would involve the necessity -of presupposing that some person or persons knew of the dangerous -situation of the rock, and that they were in telepathic rapport with -the percipient. Either supposition seems improbable, although not -impossible. Be this as it may be, the fact remains that the subjective -mind of man has some means of reaching out beyond the range of our -faculties of objective perception, and of knowing when and where danger -threatens the individual. That it is constantly on the alert for that -purpose, is also certain. - -But its efforts are not directed exclusively to the protection of -the body from harm. It is also on the alert for the protection of -the material interests of the individual, and for the advancement of -whatever aims and objects he has in life. These objects are, of course, -subsidiary to the main one, being means to the end in view,--namely, -the preservation of human life. One of the most eminent lawyers in the -United States informs me confidentially that he is often guided, in -critical emergencies, by a voice which gives him in a single, concise -sentence the key to the situation. All the years of his adult life -this voice has warned him of impending danger, and guided him to the -attainment of the objects of his ambition. He did not, in early life, -entertain any well-defined theory on the subject of the origin of the -voice, but has always been guided by its monitions, and never to his -disadvantage. Of late years, however, he has become convinced of its -true source, and now regards his faculty as of the most transcendent -interest and scientific importance, to say nothing of its value as a -personal mentor. - -It seems probable that the faculty might be cultivated to an unlimited -extent, provided its true source could be recognized early in life -and its monitions heeded. It is also probable that most people have -occasionally heard clairaudiently, though but few have paid attention -to the phenomenon; and those who have done so have either attributed it -to imagination, or regarded it as a subjective hallucination. In either -case the auto-suggestion would necessarily prevent the development of -the faculty. It sometimes happens, however, that spirit mediums develop -the faculty to a remarkable extent. As they attribute the phenomena to -extraneous sources, the suggestion necessarily results in corresponding -phenomena. It is needless to remark that the same law of suggestion -which prevails in the production of other phenomena governs the -character of clairaudient manifestations. Thus, if the suggestion is -entertained that the voice proceeds from a disembodied spirit, or from -the guardian angel of the percipient, the character suggested will be -assumed by the subjective entity, and future communications will be -conducted on that basis. It may thus be made to assume the character of -an angel or of a devil, just as the suggestion happens to be made. The -suggestion, in the present state of knowledge on the subject of psychic -phenomena, must depend altogether upon accident, or the education and -habits of thought of the individual. - -Doubtless, many persons have been made insane by constantly hearing -what they supposed to be spirit voices. Not knowing the true origin -of the phenomenon, they endow it with whatever character happens to -suggest itself, and it readily assumes to be whatever is suggested; or -it may assume a dozen different characters, if the person happens to -imagine their existence. The effect can readily be conceived when one -is persuaded that he is beset by supernatural beings. Insane people -are often seen to be engaged in conversation with some imaginary -person, and when we say of such a soliloquist, "He is talking to -himself," we are wiser than we think; for that is the fact. But the -individual thought he was in conversation with supernatural beings. We -are accustomed to regard such conversations as symptoms of insanity, -whereas they are oftentimes the cause of insanity. The patient for some -reason develops the faculty of clairaudience. He imagines that the -voice proceeds from some extraneous source. His superstition causes -him to ascribe it to spirits. He constantly develops the faculty by -practice, until he becomes a monomaniac on the subject. His subjective -mind, dominated by an all-potent, but false, suggestion, gradually -obtains control of the objective faculties, and Reason abdicates her -throne. The man is insane, just as all men are insane who allow their -subjective minds to obtain the ascendency. This is, of course, an -extreme case; but it is less rare than many suppose. Our asylums are -full of men and women who, in one way or another, are dominated by -their subjective minds, acting in obedience to false suggestions which -have been dwelt upon so long that reason is powerless to combat them. - -The lesson is obvious. We should learn first of all that the subjective -entity within each of us, whilst it is endowed with transcendent -powers, is also circumscribed by limitations which unfit it for -control of the dual man. Having learned this, it should be our care -to keep reason in the ascendency, and to control the subjective mind -by suggestions which, while keeping it in subordination, will direct -its powers in the channel of its legitimate functions,--namely, the -preservation and perpetuation of the human species. - -Clairaudient powers, like every other power which enables man to -raise the operations of the subjective mind above the threshold of -consciousness, may to one who knows the laws which govern it, who -appreciates its powers, and who is aware of its limitations, become a -source of decided advantage. But to one who does not understand those -laws, powers, and limitations, those faculties may prove to be like the -wand in the hand of the slave of the magician in the Eastern tale. He -saw his master wave his wand, and heard him give orders to the spirits -who arose at his command. The slave stole the wand, waved it in the -air, and summoned the spirits. They came at his summons, but tore him -in pieces instead of obeying his commands. He had not observed that his -master used his left hand for the purpose of conjuration. - -This tale was told for the purpose of illustrating the very point which -we have sought to make. The fate of the magician's slave was no worse -than that which may befall any man who irregularly summons his own -spirit, without understanding the laws which enable him to control it -and make it useful instead of destructive. He is conjuring with the -most potential force of nature below that of Omnipotence. - - - - -[Illustration] - - - - -CHAPTER XVIII. - -THE PHENOMENA OF SPIRITISM (_continued_). - - The Planchette.--Modifications.--Easily operated.--Automatic - Writing.--Governed by the Universal Law.--The Planchette without - Spirits.--The Planchette and Telepathy.--Trance.--Ancient and - Modern Superstitions relating to Trance.--Religious Systems founded - on Trance.--Visions.--Swedenborg.--Oriental Philosophy.--Its - Slow Growth and Stupendous Proportions.--Spiritistic - Philosophy.--Its Evolution.--All founded on Trance Visions - in Ignorance of the Law of Suggestion.--Cahagnet's Mesmeric - Seers.--Their Revelations.--Objective and Subjective - Visions.--Orthodoxy and Heterodoxy.--Visions of the Holy - Virgin.--The Physical and Mental Attitude of Prayer.--The - Prayer of Faith.--Obsession.--Possession.--Casting - out Devils.--Devils out of Fashion.--The Influence of - Suggestion.--The Element of Telepathy.--Dual Personality.--Loss of - Identity.--Characteristics.--The Case of Ansel Bourne.--Possible - Explanation.--A Proof of the Dual Hypothesis.--Multiple Personality. - - -Another method of bringing the operations of the subjective mind above -the threshold of consciousness is by means of an instrument called -the planchette. It consists of a thin board about six inches square, -resting upon two castors, the third leg consisting of a pencil, which -passes through a hole in the board, its point resting upon the paper -upon which the instrument is designed to write. The mode of operation -consists in resting the hand lightly upon the board and allowing it to -move over the paper without consciously aiding its progress. In the -hands of a medium it will soon begin to write, apparently propelled -by an unseen power. A modification of this apparatus is now on the -market, which consists of a similar piece of thin board, approximately -triangular in shape, with a plain wooden leg at each apex. Its feet, -like the feet of the gods, are "shod with wool." Accompanying it is a -board, say two feet square, on which the letters of the alphabet and -the arabic numerals are painted. Its mode of operation is similar to -that of the planchette, except that, instead of a pencil being used, -one of the legs serves as a pointer, and the words are spelled out, -letter by letter, as indicated by the pointer, which moves over the -board in the same mysterious way as the planchette. Its advantage over -the planchette consists in the fact that a greater number of persons -can operate it satisfactorily. Otherwise, the planchette is preferable, -inasmuch as it writes continuously, instead of spelling the words -letter by letter. In almost every family some one will be found who -can, with a little practice, obtain communications by this means from -his own subjective mind. This is the simplest way by which so-called -spirit communications can be obtained. - -Automatic writing is a cognate method, and consists in holding a pencil -in the hand and letting it write. The subjective mind assumes control -of the muscles and nerves of the arm and hand, and propels the pencil, -the objective mind meantime being perfectly quiescent, and often -totally oblivious of what is being written. A smaller number of persons -can acquire this faculty than either of the others. - -We assume, of course, that it is the subjective mind of the medium -that directs the pencil. The same laws govern the manifestations, and -the intelligence is hedged about by the same limitations. Suggestion -plays the same subtle _rôle_, and the knowledge of the subjects of the -communications are limited by that of the medium and those with whom -he is in telepathic rapport. The entity that guides the pencil almost -invariably assumes to be a spirit, and its communications necessarily -conform to the character assumed. The reason of this is obvious when -we consider the fact that automatic writing has always been associated -with the idea of spirit communion. The universality of this idea -constitutes an all-potent suggestion which cannot easily be overcome. -Even though the medium may profess to be a sceptic on the subject of -spirit intercourse, nevertheless he is dominated by that suggestion, -in the absence of any definite counter-suggestion. Obviously, a -counter-suggestion which could overcome the hypothesis of spirit -intercourse must be in the form of a theory which appeals more strongly -to the reason of the medium than the suggestion of spirit intercourse. -In the present state of popular opinion on the subject of spiritism it -would be difficult to find a medium whose subjective mind would not -be dominated by the popular hypothesis. Nevertheless, instances have -been known where the popular idea did not prevail. One case that is now -recalled is reported in the "Proceedings of the Society for Psychical -Research," April, 1891 (page 23). The medium, or, more properly -speaking, the automatist, was a young lady, aged fifteen. "She had not -previously heard of planchette," says the author, "and spiritualism -was to her a mere name." This was a very desirable condition of mind -for the purpose, and as rare as desirable. "She never knew what she -had written till it was looked at," continues the author, "and there -was often some slight difficulty in deciphering it. Thus, the first -question, 'Who are you that write?' produced what at first I took to -be mere scrawling, and C (the automatist) shortly after left the room. -After she had done so, I took another look at this scrawl, and then at -once perceived that it was legible, and that the name written in answer -to the question was 'Henry Morton.' I at once followed C upstairs, and -asked her if she had ever heard the name; and she replied that it was -that of a character in a Christmas play she had acted in, more than a -year previously." - -This is a most remarkable case in more ways than one. It shows, -first, that when the automatist knows nothing of spiritism, and there -is consequently no suggestion of the spirits having any part in the -performance, the subjective mind will not assume that it is a spirit -that writes; secondly, that the bare fact that the question, "Who -are you that write?" is asked, amounts to a suggestion that some -third person is writing, and that the automatist is dominated by the -inference drawn, just the same as if the suggestion had been a positive -statement. The most remarkable part of it, however, is the persistency -with which her subjective mind clung to the suggestion that she was -"Henry Morton." She had assumed that character more than a year before, -in a Christmas play, and her subjective mind still identified itself -with the imaginary personage, and believed the truth of the suggestion -as firmly as it would have believed the suggestion that it was a -disembodied spirit, had that suggestion been made. The author shows -an intelligent appreciation of this fact when he adds: "Had the name -been, as it easily might have been, that of some deceased friend, it is -obvious what inference would have been drawn." It is also obvious that -it would have been that of some deceased person, had the young lady -been acquainted with the planchette and the spiritistic hypothesis. - -Another instance of automatic writing where the spiritistic hypothesis -was ignored, is reported in the "Proceedings of the Society for -Psychical Research," vol. iii. pages 8-23. Space can be given to a -brief extract only. The experiments were tried by the Rev. P.H. Newnham -and his wife, the latter acting as the automatist. The primary object -of these experiments was to test the power of thought-transference. -This was very successfully done, as the answers, though not always -correct, referred to the questions. It appears, incidentally, that they -entertained a different hypothesis from the usual one, as will appear -from the answers which we quote. The questions were written down by Mr. -Newnham, and no hint was given to the operator as to their character or -subject. The following are fair samples:-- - - "_Q._ Is it the operator's brain, or some external force, that - moves the planchette? Answer 'brain,' or 'force.' - - _A._ Will. - - _Q._ Is it the will of a living person, or of an immaterial spirit - distinct from that person? Answer 'person' or 'spirit.' - - _A._ Wife. - - _Q._ Give first the wife's Christian name; then my favorite name - for her. - - _A._ (This was accurately done.) - - _Q._ What is your own name? - - _A._ Only you. - - _Q._ We are not quite sure of the meaning of the answer. Explain. - - _A._ Wife." - -At a subsequent sitting the following questions and answers were -given:-- - - "_Q._ Who are you that write? - - _A._ Wife. - - _Q._ But does no one tell wife what to write? If so, who? - - _A._ Spirit. - - _Q._ Whose spirit? - - _A._ Wife's brain. - - _Q._ But how does wife's brain know (certain) secrets? - - _A._ Wife's spirit unconsciously guides." - -At a subsequent séance the following dialogue occurred: - - "_Q._ By what means are (unknown) secrets conveyed to wife's brain? - - _A._ What you call mesmeric influence. - - _Q._ What do you mean by 'what you call'? What do _you_ call it? - - _A._ Electro-biology. - - _Q._ By whom, or by what, is the electro-biologic force set in - motion? - - _A._ I told you you could not know more than you did. - - _Q._ Can wife answer a question the reply to which I do not know? - - _A._ Why do you try to make me say what I won't? - - _Q._ Simply because I desire knowledge. _Why_ will you not tell? - - _A._ Wife could tell if some one else, with a very strong will, in - the room knew." - -These two cases clearly demonstrate the proposition that where an -operator can be found who is not dominated by the suggestion embraced -in the spiritistic hypothesis, he will not assume to be a spirit. If -he does entertain the spirit hypothesis, he _will_ assume that he is a -spirit, and answer accordingly. The mental and physical phenomena are -the same in the one case as in the other. The logical conclusion is -this: the fact that the intelligence which operates the pencil in the -one case claims that it is a disembodied spirit does not constitute -valid evidence that it is a spirit. We must look, therefore, to other -sources for evidence of spirit origin of the phenomena. Obviously the -only test by which that question can be settled is by the character of -the communications. When that test is applied, it is found that all -that is mysterious about them can be explained on the hypothesis of -telepathy or clairvoyance. In the mean time, the fact that the power -that writes is always amenable to control by suggestion, constitutes -the strongest presumptive evidence that it is the subjective mind of -the operator. This is the explanation which is afforded by a knowledge -of some of the laws governing the action of the subjective mind. The -_onus probandi_ rests with those who claim a supernatural origin for -the phenomenon. - - -TRANCE. - -Under the general head of trance may be grouped all that class of -cases in which the objective faculties are, for the time being, held -in practically complete abeyance, and the subjective mind becomes -correspondingly active. Various names have been applied to this -condition, such as somnambulism, hypnosis, mesmeric trance, ecstasy, -catalepsy, obsession, etc., many of the names implying a theory of -causation rather than distinctive features of condition. The condition -varies in accordance with the idiosyncrasies of the individual as -much as from the causes which induce it. The leading characteristics -are, however, the same in all cases. These are, first, the partial or -complete abeyance of the objective mind; second, the activity of the -subjective mind; and, third, the perfect amenability of the latter to -control by the power of suggestion. Many remarkable mental phenomena -are developed in these states, but this discussion will be confined -to the supposed power of persons in the condition of trance to hold -intercourse with the spiritual world. - -This power has been held to exist from time immemorial; the ancient -and modern mystical literature is filled with the most interesting, -not to say startling, accounts of interviews held by these persons -with the inhabitants of the spirit-land. Vast systems of religion have -been founded upon the supposed revelations of persons in a trance, -and untold millions of the human race base their hopes of a life in -a future world upon the dreams of ecstatics. The whole vast fabric -of Oriental philosophy and religion is based upon the revelations -of persons in a trance. The Swedenborgian philosophy in the Western -world is founded upon the dreams of a person who, in a condition -of a trance, believed himself to be able to hold familiar converse -with the inhabitants of heaven and of hell. Some of these systems of -spiritual philosophy are of such vast and complicated structure that -the mind is wrapped in wonder and admiration of their magnitude and -perfection. The Oriental philosophy, in particular, is so symmetrical, -so pervaded by grand and noble conceptions, so permeated with lofty -precepts of morality, humanity, and religion, that we are wont to lose -sight of the fact that the whole structure is built up by a process -of deductive reasoning from premises that have no better foundation -than the dreams of ecstatics. But we are told that it has stood the -test of thousands of years of thought and investigation, and that no -fact in physical science can be adduced to disprove its fundamental -principles. Doubtless this is true. The adepts have steered clear -of propositions in physical science which could be disproved by the -learning of the schoolboy. In this they have avoided those errors of -the Bible of the Christians, which, though unimportant in themselves, -having no bearing upon the real philosophy of the Christian religion, -have proved a stumbling-block to superficial minds. But does it follow -that because a proposition regarding the condition of affairs in the -spirit-world cannot be controverted by the science of the physical -world, the proposition must necessarily be true? Clearly not. Again, -does it follow that because a system of philosophy, the alleged -facts of which are necessarily undemonstrable, has stood the test of -thousands of years of investigation, it is necessarily correct? By no -means. Time has effected for the Oriental philosophy that which has -not been effected for the Western spiritual philosophy, simply for the -want of time; it has perfected it as a system. The lapse of time has -enabled the system to be evolved by the gradual but constant accretions -of human thought, from generation to generation, until it has grown, -from the first vague hope of the human soul for a life beyond the -grave, to its present stupendous proportions. The processes of its -growth can readily be seen and understood by a glance at the evolution -of our own spiritistic philosophy within the memory of men now living. -It is true that modern spiritism found a philosophy ready made to its -hand in the writings of Emanuel Swedenborg. His descriptions of the -spirit-world were in the main confirmed by the earlier mediums who -were acquainted with his writings. His was essentially a material -heaven. "As on earth, so in heaven," was his highest conception of the -beauties and glories of the land of "spirits of just men made perfect." -But he believed in hell, and he found one. He was inimical to certain -Christian sects, and he found that all who belonged to those sects were -condemned to everlasting punishment. When modern spiritism became a -belief, it found its most enthusiastic followers among those who were -outside of the pale of the Church, those who were in revolt against the -asceticism of the Puritan belief and practices, those who refused to -believe that a God of love and mercy would condemn any portion of his -creatures to everlasting fire. They found in the Rochester knockings -the first evidence which appealed to their senses of a life beyond -the tomb; and they consulted their mediums with perfect confidence -in their ability correctly to portray the condition of the denizens -of the land of spirits. They learned from those oracles that their -preconceived notions of divine justice were eminently correct, that -there was no such place as hell, and that all alike shared in the boon -of immortality; and, by a series of progressive steps, through seven -or eight concentric spheres, all at last reached the highest state of -divine felicity. They found that Swedenborg was right in the main, but -was a little incorrect in his information concerning hell. It would be -tedious, as well as superfluous, to enumerate the steps by which the -philosophy of modern spiritism has advanced from the crude notions of -the earlier writers to its present status. Every intelligent reader -will recognize the wide difference between the rhapsodic hodge-podge of -Andrew Jackson Davis and the calm philosophy of Judge Edmonds, and will -not fail to note how completely the latter is now superseded by modern -writers, who are gradually engrafting upon the indigenous stem the most -luxurious branches of the Oriental tree. What their philosophy will -be in coming years can be conjectured only by those who observe what -evolution has done for the Oriental philosophy during the thousands of -years of its existence. - -The process of this evolution is easy to understand. The earlier -mediums adopted the doctrines of Swedenborg, with certain amendments -which seemed to them to be more in accord with reason and Divine -justice. Those who followed, in turn adopted the main ideas of their -predecessors, with amendments of their own. Each writer in succession -amended the work of his predecessors in those respects in which it -seemed to him to be imperfect, and each one had authority from the -spirit-world which sanctioned the amendment. And thus the system grows -in magnitude and perfection, and will continue to grow as long as men -believe themselves to be inspired by extramundane intelligences. - -Now, the noteworthy facts connected with this evolutionary process -are, first, that all believe that they obtain their authority for -every statement of fact and every new idea direct from the spirits of -the dead; and secondly, that every man who evolves a new idea, or is -possessed of an old one, can easily have it confirmed by consulting a -spirit medium, providing the proper suggestion is made to said medium. -And this is true of all classes and ranks of mediums, from the common -table-tipper to the Oriental ecstatic. If the medium is possessed of -ideas of his own, and no outside suggestion is made, he will obtain -information from the spirit world in exact accordance with his ideas. -The same is true of all trance-seers, by whatever means the trance is -brought about. Thus, Cahagnet, the French mesmerist, who devoted his -life to mesmerizing subjects for the sole purpose of ascertaining what -was going on in heaven, once mesmerized a French peasant, and directed -him to visit the abode of the blest. This he promptly did, and reported -that he saw a great white throne, surrounded by a great throng of -people, all dressed in the most gorgeous apparel. On the throne was -seated a man who was much larger than any of the rest, and who was -further distinguished by the superior cut, make, fit, and material of -his clothes. The peasant was sure that he had seen the Almighty, and so -reported. It is obvious that he had simply seen a vision representing -a peasant's idea of heaven. Cahagnet assured him that he must be -mistaken, and quoted Bible authority to show that God himself has said, -"There shall no man see me, and live." This was convincing to the -simple-minded peasant, and Cahagnet advised him, the next time he was -entranced, to ascertain if it was not a conclave of leading spirits -that he saw, who were assembled for some purpose connected with the -internal economy of heaven. Accordingly, he made inquiries the next -time he was entranced, and ascertained that Cahagnet was right. It is -clear that Cahagnet did not understand the law of suggestion, or his -book would never have been written. It is scarcely necessary to remark -that his book obtained a wide circulation, was translated into several -languages, and constituted a standard mesmeric text-book for many years. - -I have said that the same law of suggestion governs all trance-seers. -This is obviously true. If it is a law, it is universal in its -application. Yet Orientalists tell us that their visions are veridical, -"because," they say, "they are objective visions." This, of course, -is merely begging the question. They hold that the visions and other -communications obtained by Western spiritists are mere "subjective -hallucinations." It is noteworthy that the distinction which they make -between the two kinds of visions is this: those visions which accord -with their views are "objective;" those which do not are "subjective." -It is a very easy and comforting distinction, but it forcibly -reminds one of the old definition of orthodoxy as distinguished from -heterodoxy: "Orthodoxy is my doxy, and heterodoxy is your doxy." The -Oriental adepts claim that they have learned much more of the laws of -nature than is dreamed of in Occidental philosophy. Doubtless they -have, if half the stories we hear of them are true. They have learned -to produce phenomena which far transcend anything done by our spirit -mediums. Moreover, they have learned the true source of the power, and -they do not ascribe it to spirits of the dead. Said one of them, in my -hearing: "I have often been asked the question, 'What is an adept?' -An adept is a spirit medium who knows that the power to produce his -phenomena resides within himself, and who possesses the intelligence -and power to control and direct it." This is the exact truth in a -nutshell. But because the adepts have acquired the knowledge of the -laws which govern the production of phenomena, and are able to apply -them, it does not follow that they are able to set any law of nature -at defiance, or that they can claim exemption from the operation of -a universal law of our existence. We find in the Western world that -the law of suggestion controls all subjective phenomena, of whatever -name or nature, and we are slow to believe that Eastern people are -exempt from the operations of the same law. If they are, the burden -of proof rests upon them to demonstrate it. Thus far it has not been -demonstrated. - -The literature of mysticism of all ages of the world and of all nations -is full of accounts of the visions of ecstatics. The one noteworthy -fact that is observable in all is that each one sees and hears that -which he expects to see or hear. The details may be unexpected, and -the whole may transcend his objective conceptions, but none controvert -their preconceived ideas. Catholic ecstatics will see Catholic visions, -and Protestants will see Protestant visions. In short, whatever may -be the belief or the philosophy of the ecstatic, confirmation of -that belief will be found in his visions of, or his communications -from, the other world. The history of the Catholic Church abounds -in accounts of wonderful visions seen by nuns and other religious -devotees of that faith. One noteworthy fact constantly reappears in -that connection, which is, that they nearly always become entranced -after long contemplation of the image of the Saviour or of the Virgin -Mary. This fact is interesting from a purely scientific standpoint. The -physical attitude which they assume in contemplation of the crucifix -is the one most conducive to the induction of the hypnotic condition. -The significance of this observation will be at once apparent when we -remember that Dr. Braid demonstrated that fixed gazing upon an object -held in such a position as to cause the eyes to be strained upward is -the easiest way to induce the hypnotic condition. The attitude, both -physical and mental, of prayer, is therefore the one most favorable to -the induction of the hypnotic or trance condition on the one hand, and, -on the other, to the production of the visions which accord with the -faith and expectancy of the individual. - -The fact that the physical attitude assumed in prayer has a tendency -to induce the subjective condition, will account for many of the -well-recognized effects of earnest supplication of Divine favor. That -calm tranquillity of mind which follows the prayer of faith may be -attributed, in part at least, to the physical condition resulting from -partial hypnosis. The objective faculties are held in abeyance, the -nerves are tranquillized, and that part of "God in us" holds communion -and is harmonized with its Divine source. Thus it is that long and -earnest prayer for the restoration of health is often followed by -marvellous results, especially when it is inspired by perfect faith -in the promises of the Master. The fact that faith constitutes a -strong suggestion to the subjective mind, which in turn controls -the condition of the body, does not militate against the idea of -Divine agency in the result. It is the Divine essence within us which -produces the effect, and it operates in strict accordance with Divine -law. It confirms and explains that which Christ taught so earnestly -and so persistently, namely, that we must have faith, or our prayers -will avail nothing. That he understood the principle involved, goes -without saying; but it was not yet time to give it to the world, for -the world was not prepared to receive it. "I have many things to say -unto you, but ye cannot bear them now," were his words, uttered during -his last interview with his disciples previous to his crucifixion. -His was the "dispensation of faith." The promised "dispensation of -knowledge" has not yet been inaugurated; when it is, the wisdom which -he taught will be better understood, for it will then be known that the -doctrines which he enunciated regarding his power over disease, and the -conditions of immortality, were but statements in strict accordance -with scientific facts. - - -OBSESSION. - -Webster defines "obsession" as "the state of a person vexed or besieged -by an evil spirit, antecedent to possession." The latter term he -defines as "the state of being possessed, as by an evil spirit," etc. -Allan Kardec employs obsession as a generic term, to include _simple -obsession_, which accords with Webster's definition of the term; -_fascination_, which is "an illusion produced by direct action on the -medium's thought," paralyzing his judgment; and _subjugation_, which -completely paralyzes the will, and causes the medium to act in spite -of himself. For our purpose these fine distinctions are immaterial, -as they merely represent different stages or degrees of intensity -of the same phenomenon. The theory of obsession is a modernizing of -the old idea of being possessed of a devil, or devils, as the case -might be. It consists in being dominated, to a greater or less extent, -by the idea that the person is besieged or controlled by a foreign -spirit, good or bad, angel or devil. It seems superfluous to remark -that the same principles prevail in these cases as in all others where -the idea of spirits has been suggested to the subjective mind. It -matters not how the suggestion originated, the result is the same. In -ancient times the idea prevailed that any one was liable at any time -to be taken possession of by a devil. When that idea was in vogue it -frequently happened that persons who easily entered the subjective -condition found themselves possessed of one or more devils. In those -times the profession of exorcist was very profitable. The priesthood -generally monopolized the business, for the obvious reason that they -were supposed to entertain a spirit of more or less antagonism to -devils generally. Besides, devils were supposed to have a mortal fear -of anything holy; they had an especial dread of the sight of a copy of -the Scriptures, and of hearing the name of God pronounced. Accordingly -it came to pass that, upon the command of the exorcist, the devil would -often incontinently fly, leaving the patient in his normal condition. -Sometimes, however, he would be more stubborn, and the patient would -go into convulsions upon hearing the magic words pronounced; and then -more severe measures would have to be adopted, such as employing more -exorcists. But persistence was generally rewarded with success. - -In later years devils have generally gone out of fashion, and their -place is taken by bad spirits of dead men. And so it has come to pass -that many spirit mediums are sorely afflicted with spirits, who pester -them most outrageously. The exorcist is now replaced by the family -doctor, who is generally scientific to the last degree, and accordingly -endeavors to get rid of the spirit by means of physic or clysters. -Recently, however, such cases have been treated successfully by means -of hypnotism, which is the obvious remedy, in case the hypnotist -realizes the power of suggestion. - -It is obvious to those who have followed our argument thus far that the -subjective mind of the person obsessed is dominated by the suggestion -that it is a bad spirit or a devil, as the case may be; and that, -acting upon that suggestion, it will personate the spirit or devil -with the same extraordinary acumen that it would personate any other -character suggested. And it will assume to be one, two, or seven devils -or spirits, in accordance with the suggestion, and will exhibit as many -different kinds and degrees of deviltry as there are devils embraced in -the suggestion. - -Such cases are frequently characterized by the development of -wonderful telepathic power; and this of course adds to the mystery and -confirms his friends in the idea that the patient is controlled by an -extramundane agency. But, while it adds to the mystery, it does not -militate against the soundness of the explanation afforded by the laws -of duality and suggestion. The ceremony of exorcism by the priests in -ancient times constituted a most powerful suggestive command, which -could not, and did not, fail in having the desired effect. There was -an interval, however, between the days of priestly exorcism and the -days of modern hypnotism, during which scepticism prevailed regarding -the power of any one to exorcise an offending spirit, or to cure the -patient by other than material remedies. Patients were then sent to -insane asylums, only to increase their maladies. But in later years -the power of hypnotic suggestion has become a recognized principle in -therapeutics, and little trouble is experienced in curing obsessed -patients where the brain has not become diseased. The fact that the -trouble is susceptible of cure by hypnotic suggestion points clearly -to its mental origin, and precludes the possibility of its being -attributable to supermundane causes. - - -DUAL PERSONALITY. - -Cognate in some of its essential characteristics to the phenomenon -of obsession is that of _dual personality_; and although it has -nothing to do with the question of spiritism, it may as well be noted -here as elsewhere. By this term is not meant the duality of mental -organization which pertains to every human being, but it refers to a -specific phenomenon which has received that name from recent scientific -observers. It is characterized by a complete loss of knowledge of -personal identity. The patient assumes a new name, a new personality, -and a new character, the last being often in marked contrast to the -normal one in every essential particular. The old personality is -sometimes completely forgotten, and sometimes it is remembered only as -a person whom the patient has once known. In some instances the two -personalities alternate at somewhat irregular intervals. In others, the -phenomenon occurs only once in a lifetime. In others, several different -personalities will be assumed at different times. In all these -cases certain characteristics constantly reappear, the most notable -appearing in the fact that the new personality is always consistent -with itself; that is, it is always the same, whenever it reappears. -Its moral characteristics are sometimes in marked contrast to the -lifelong character developed in the normal state, but it never varies -from one time to another. If a dozen different personalities should -be assumed at different times, each would always be consistent with -itself. The incidents occurring during the continuance of one interval -of the abnormal personality will always be remembered whenever the same -personality reappears, so that the existence of the new personality, -when it reappears with frequency, is practically continuous; that is, -the intervals of normal consciousness do not seem to be remembered. The -normal personality, however, never remembers aught of what occurred -during the abnormal interval. As before remarked, the abnormal -personality sometimes remembers the existence of the normal one, but -always as that of a third person, upon whom it often looks, and of -whom it sometimes speaks, with pitying contempt. It generally happens, -in case two or more abnormal personalities are assumed, that each -remembers all the other abnormal characters, but regards them as third -persons having no connection whatever with itself. - -One of the most remarkable cases which have been reported in the United -States was that of one Ansel Bourne, a Baptist clergyman, who suddenly -disappeared from his home in Rhode Island a few years ago. Every effort -was made to find him, but without avail. At the end of two months he -returned to his home, after an experience of the strangest character. -It appears, from an investigation conducted in the most careful and -painstaking manner, in behalf of the London Society for Psychical -Research, that Mr. Bourne lost normal consciousness soon after leaving -home, and wandered around in several different towns and cities, -finally reaching Norristown, Pa., where he rented a store, stocked -it with small wares, and carried it on successfully for a period of -six weeks, under the name of A.J. Brown. He appeared to the citizens -of Norristown as a normal person, conducting his business properly, -contracting no unnecessary debts, and always paying promptly. At the -end of six weeks of a mercantile career he suddenly regained his -normal consciousness, and remembered nothing whatever of his abnormal -experience. The article in the Proceedings of the Society for Psychical -Research, written by Richard Hodgson, LL.D., exhibits exhaustive -research in the investigation of this case, and its entire verity -cannot be doubted. It appears that Mr. Bourne had once, in early life, -had a remarkable experience, which shows a tendency to abnormal psychic -conditions; but nothing was developed which throws any light upon any -specific cause for the particular phase of his later experience. He -had never before engaged in trade, nor had he had any taste for such a -life, and nothing could be remembered which could explain why it was -that he assumed the name of A.J. Brown. It is stated, however, that he -had once been hypnotized, when young, and made to perform many amusing -antics on the stage; but no recollection was had that the name of A.J. -Brown had been suggested to him at the time. It is extremely probable, -however, that that name _was_ suggested to him at that time, and that -his subjective mind retained the memory of the name, and that the -impression lasted all those years, only to reappear when he again went -into a hypnotic trance. This is only a conjecture, however; but it has -been shown in a previous chapter how the subjective mind of a young -lady retained the impression of its identity with a certain fictitious -character, which she had once assumed in a play, and with which it -again identified itself in obedience to her suggestion, made when she -was in the normal condition. - -Again, it is a common stage experiment in hypnotism to suggest some -name to the subject, and some character in which he is made to act, -that of a merchant being not uncommon. When we remember how lasting -are such impressions upon the subjective mind, and how prone they are -to reappear at any subsequent time when the same conditions exist, we -are prepared to believe that such a suggestion, made in early life, -would be an ample explanation of the subsequent event. The fact that -the suggestion, whatever it was and by whomsoever it was made, was -made while the subject was in the hypnotic condition, and could not, -therefore, be remembered objectively, explains why it is that in few, -if any, of such cases can any clew be obtained as to the origin of the -suggestion, or any reason assigned for the assumption of any particular -personality. - -The dual character of the persons thus afflicted constitutes the most -indubitable evidence of the duality of man's mental organism, and it -is beginning to be so recognized by European scientific observers. -Some of them say, however, "If this is evidence of duality of mind, -what shall we say of those who exhibit a triple personality? Is that -an evidence of a trinity of mind?" The question is pertinent, and -is easily answered. It is obvious that the persons exhibiting the -phenomenon are in a hypnotic trance, and are, therefore, governed by -the laws pertaining to hypnotism. They have an objective mind, which -is the controlling power in the normal condition. In the hypnotic -state the normal, or objective, faculties are in abeyance, and the -person is amenable to control by the power of suggestion. Whatever -name or character is then suggested is at once assumed by the subject. -The suggestion may be oral, and proceed from another; or it may be -an auto-suggestion, arising from something suggested in a previous -hypnotization, or from some forgotten circumstance. Be that as it -may, the suggested character is assumed and carried out with all the -deductive logical exactitude characteristic of subjective reasoning. -This is a well-known result of a common hypnotic experiment. It is -also well known that the subject can be made to assume any number -of characters by the same process. It is a common stage experiment -to cause a versatile subject, who is easily controlled, to assume a -dozen different characters in the course of an evening's performance. -It is obvious, therefore, that persons who are afflicted with a -second personality, which occasionally takes possession of them, are -also liable to assume a third, or, indeed, any number of names and -characters, if anything happens to suggest them. In fact, the power -of suggestion over the subjective mind, in the line of multiplication -of characters, is practically unlimited. It is not a multiplication -of personalities, however, nor an evidence of a triple or a quadruple -personality, but merely an exhibition of the power of the second, or -subjective, personality of man to assume, in obedience to the law of -suggestion, any number of real or imaginary characters. The same power -is exhibited by the subjective personality of a spirit medium when it -assumes the names and characters of any number of spirits of the dead, -whose names are suggested. - -The specific character of the mental operations of persons in whom -the second personality is abnormally developed has not been recorded, -so far as we are aware. It will be found, however, when observations -are made in that direction, that they have practically no capacity -for reasoning by the inductive process when under the control of the -second personality. This will certainly be the case if the hypnosis -is perfect. Otherwise it might be modified by the synchronous action -of the objective mind. It is hoped that future observers will direct -their attention to this question, to the end that a series of facts may -be collated which shall assist in determining the direction and extent, -as well as the exact limitations, of subjective mental power. When that -is accomplished, the first great step will have been taken in bringing -psychology within the domain of the exact sciences. - - - - -[Illustration] - - - - -CHAPTER XIX. - -THE PHYSICAL PHENOMENA OF SPIRITISM. - - The Intelligence manifested.--It is a Human Intelligence.--Inherent - Probabilities.--Conditions requisite.--The Best Conditions.--A - Living Organism necessary.--The Laws of Telepathy and - Suggestion prevail.--Slate-Writing.--A Wonderful Slate-Writing - Séance.--Telepathic and Psycho-Physical Power displayed - in Perfection.--Demonstration of its Mundane Origin.--An - Unexpected Phenomenon.--Summary of Results.--Syllogism.--General - Conclusions.--Spiritistic Phenomena do not constitute Valid - Evidence of a Life beyond the Grave.--An Argument for Immortality. - - -The physical phenomena of spiritism are in more senses than one the -most interesting of all the manifestations of subjective power. They -require, however, but a brief treatment at our hands, for the reason -that the primary object of this book is to deal with the mental powers -and attributes of mankind in their relations to psychic phenomena. No -attempt, therefore, will be made to prove that the alleged physical -phenomena of so-called spiritism are veridical or otherwise. It would -be a work of supererogation to attempt to add force or volume to the -already overwhelming array of testimony going to show the wonderful -physical power often displayed in connection with psychic phenomena. -For our purposes it is not a matter of vital importance whether things -can be made to levitate without physical contact or not. It will be -assumed, therefore, that all statements made by respectable witnesses -in regard to the occurrence of physical phenomena are true. We do -this partly because we believe them to be true, having seen enough -to _know_ the reality of the leading physical phenomena, and partly -because our purpose is to deal with the mental aspects of psychic -phenomena, and the laws which pertain to their development. We shall -leave to those who are sceptical, or who think they are sceptical -rather than ignorant, the task of investigating, after the ponderous -and elaborate methods of the scientists, phenomena which can be -verified beyond the possible shadow of a doubt, by the exercise of a -little common-sense. And we will here undertake to guarantee that if -any scientific gentleman will, in good faith, follow the suggestions -offered in former chapters of this book regarding the proper method of -dealing with so-called mediums, and will divest himself, for the time -being, of all fear of professional mediums and all prejudice against -them, he will not only see enough to convince him of the truth of all -that is alleged regarding physical phenomena, but he will also see -that the elaborate test conditions often insisted upon by scientific -investigators are superfluous, not to say absurd. These remarks are, -of course, applicable to the better class of mediums, that is, those -who are recognized by the great body of spiritists as possessing a high -order of mediumistic power. Their moral characteristics need not count -as a factor, for it is to the interest of a medium to produce genuine -phenomena when he can, and he will always do so if the conditions are -favorable. Mediums are always anxious to exhibit their phenomena, when -genuine, under test conditions, and will do so in a way that shall -satisfy the most sceptical. A further qualification of the foregoing -remarks should be made in regard to "materializing" mediums. The writer -has never seen anything genuine in the line of materializations. -There is here more room for fraud, and more fraud is perpetrated by -materializing mediums than by any other, because materialization is a -rare and difficult phase of mediumship. Yet there is every reason to -believe, and we shall undertake to show further on, that the production -of genuine apparitions, resembling the persons they profess to -represent, is a possibility within the range of psychic power. - -The remarks which follow will therefore be addressed, not to those -who are not yet convinced of the reality of physical phenomena, -but to those who are aware of their reality, but attribute them to -extramundane causes. - -There is one pregnant fact connected with these manifestations which -all will admit, and that is that there is an intelligence which directs -and controls them. This intelligence is that of disembodied spirits, -or it is not. If it is not, it must be that of embodied spirits. These -propositions, if not self-evident, will at least be admitted to be -true by those who believe that it proceeds from disembodied spirits of -human beings. The intelligence is a human intelligence,--that is, it is -characterized by human imperfections and limitations; and, as all human -beings must be classified as either living or dead, we must look to one -class or the other for the source of the phenomena. - -The first question in order is, What are the inherent probabilities? -Conceding the power to exist, it would seem to be more inherently -probable that it is possessed by a soul connected with a living -organism, than it is that it is possessed by a soul that has been -entirely severed from all connection with the material world. -Spiritists themselves unwittingly concede the truth of this proposition -when they assert, as does Allan Kardec, on the authority, as he says, -of "the spirit of Saint Louis," that "the spirits who produce these -effects are always inferior spirits, who are not entirely disengaged -from material influence."[37] Besides, the very fact that the -intervention of a "medium" is necessary for the production of physical -phenomena demonstrates the proposition that the elements of physical -organism are essential. It requires, therefore, two things to produce -the phenomena; namely, a soul and a body. In a living man the two are -united and working in harmony. Is it not probable that such an organism -is capable of producing all the effects attributed to the temporary -union of a dead man's soul and a living man's body? If not, why not? -Why should a dead man's spirit in abnormal union with a living man's -body possess more power than a living man's spirit in normal union with -his own body? Is it because the former possesses more knowledge than -the latter? No, for we have seen that it is only "inferior spirits" who -are capable of producing physical manifestations. Superior knowledge -confers no advantage; for, as Kardec informs us, the superior spirits -have no power in that direction. We have, therefore, the authority of -the spiritists themselves for formulating the proposition that the more -completely the spirit of a man is "disengaged from material influence," -the less power he possesses to produce physical phenomena. This being -true, it follows that the converse of the proposition is true, namely, -that the more completely the spirit of a man is united to material -elements, the greater is his power to produce such phenomena. The -conclusion is irresistible that the spirit of a man in normal union -with his own body possesses the power in perfection. - -If, therefore, we can find in abstract reasoning no warrant for the -assumption that the phenomena are produced by disembodied spirits, we -must look elsewhere for evidence of their extramundane origin. The -first inquiry naturally suggesting itself is, What internal evidence -is contained in the character of the manifestations which would enable -one to form a correct judgment regarding their probable source? We -have already seen that reasoning from their physical character leads -us to the conclusion that the physical power displayed must have a -physical basis, and that that basis is probably the physical organism -of the medium. Now, if its intellectual character leads us in the same -direction, the evidence is still stronger in favor of its purely human -origin. We presume that no one will dispute the proposition that the -communications received through the physical phenomena are governed by -the same laws as those received by means of the other methods which -have been discussed. Indeed, the fact is almost self-evident. They -have the same origin, and must be governed by the same laws. The -remarks, therefore, which have been made concerning the character of -the communications obtained by other than physical means apply with -full force to those obtained through physical demonstrations. The -laws of telepathy and suggestion play their subtle _rôle_ in the one -case the same as in the other. If possible, there is less evidence of -extramundane origin in the physical manifestations than there is in -the intellectual. Indeed, this might be pre-supposed, from the gross -character of the former, even though the latter had a purely spiritual -source. If, therefore, we find no valid evidence of extramundane -origin in the higher manifestations, it is a waste of time to seek for -evidence of spirit intercourse in the tipping of kitchen tables, the -levitation of parlor sofas, or the convulsions of whole sets of chamber -furniture. - -The foregoing remarks apply to all forms and grades of physical -phenomena, of which there are many. Some of them possess the most -intense interest, not only on account of the wonderful psycho-physical -power displayed, but because of their intellectual phases. -Slate-writing, for instance, when performed by a first-class medium, -gifted with a high order of telepathic power, accompanied by other -necessary intellectual qualifications, is one of the most interesting -of all phases of psychic power. An instance which occurred within the -writer's own experience will be here related, for the reason that it -fully illustrates the essential qualifications and characteristics of -a first-class medium, shows both the physical and mental powers with -which he is endowed, and clearly defines the limitations which hedge -him about, and which point, with unerring exactitude, to the source of -the phenomena. - -A few years ago, a conversation which the writer had with a celebrated -Union general led to an agreement to visit a prominent slate-writing -medium, then sojourning in the city of Washington. Among other things, -it was agreed that the general should be the sitter, and that he should -be guided entirely by my suggestions relative to the course which he -should pursue before and during the séance. - -My object, which he fully understood and appreciated, was, first, to -convince him of the genuineness of the physical phenomena,--that is, -that the slate-writing was performed without corporeal contact of -the medium with the pencil, and without the shadow of a possibility -of the employment of legerdemain; and, secondly, to demonstrate the -utter impossibility of the phenomena being attributable to disembodied -spirits. - -It must be premised that the medium was in the habit of causing his -sitters to write six short letters to as many different spirits. -These epistles are written on separate pieces of paper about three -inches square, and are addressed to the spirits by name and signed by -the writer, precisely as an ordinary letter would be addressed and -signed. Each letter is then rolled into a wad as small as possible, and -retained in the hand of the sitter until he is requested to deposit -them in a pile on the table. When this is done, the medium reaches -his hand across the table and touches the wads with the tips of his -fingers, the sitter meanwhile watching the proceeding closely, to -prevent the possibility of fraud. After the medium has touched each -bit of paper the sitter resumes possession of them and retains them -for future reference. It may be here remarked that a sitter has the -privilege of bringing his own slates with him, and retaining possession -of them until the writing is finished. They need not leave his custody -for an instant. He may place the bit of pencil between them himself, -and then securely lock or tie them together, and hold them as tightly -as he chooses on the top of the table, in the broad light of day, while -the writing is going on. - -The plan suggested to the general on this occasion, and which he -carried out to the letter, was as follows:-- - -1. To write three letters to as many spirits of his dead acquaintances, -each one couched in general terms,--such as, "Dear B., can you -communicate with me to-day? If so, tell me your condition in the -spirit-land." This could be answered by very general remarks, and would -require no specific answer involving any knowledge of the sitter's -affairs or anything else. - -2. To write two similar letters to two persons known to the sitter, but -unknown to the medium, to be still living in the flesh. - -3. To write one letter to a deceased person, asking a specific -question, the correct answer to which neither the sitter nor the medium -could possibly know. - -4. To place the medium at his ease, by leading him to believe that he -had to deal with a sympathetic believer in the doctrine of spiritism, -who had perfect faith in the medium's powers. - -5. To prescribe no test conditions whatever, but let the medium have -his own way in everything. - -6. Under no circumstances to let the medium know the name or -antecedents of the sitter. - -These suggestions were carried out to the letter. The general was -unknown to the medium, and was introduced by the writer under a -fictitious name. The medium occupied a suite of rooms consisting of a -large double parlor separated by folding-doors. The front parlor was -used as a reception-room, and the back parlor as a séance-room. The -latter was lighted by one large window, in front of which stood an -old-fashioned square dining-table. The medium seated himself on one -side of this table, and the sitter occupied a chair on the opposite -side. Several slates were lying on the table, two of which the medium -washed clean and then gave them into the custody of the sitter, -who carefully examined them, and kept them in his possession until -the séance was over, resting his arms upon them while he wrote the -prescribed letters. He was particularly cautious about writing the -letters, carefully guarding them so that it was impossible for the -medium to see the writing with his natural eyes, and never lifted his -elbows from the two slates in his custody. When the letters were all -finished and rolled into wads, they were placed upon the table directly -between the medium and the sitter, the latter never allowing his eyes -to wander from them for an instant. The medium then touched each wad -with his finger-tips, when they were again taken possession of by the -sitter. - -It should be stated that the séance, thus far, was not witnessed -by myself; but the circumstances were afterwards detailed by the -general, whose perfect trustworthiness is beyond question. At this -juncture--that is, while the wads were still lying on the table--a -most remarkable incident happened. The medium suddenly arose, opened -the folding-doors, and invited me in to take part in the séance. After -resuming his seat, he remarked to me: "There is a spirit here who -refuses to communicate until you are allowed to be present. He says -his name is G---- (mentioning a common Christian name). Have you any -deceased friend by that name?" I answered, No, not remembering, for the -moment, any one bearing that name. The medium then handed me a pencil, -and said: "Touch one of those wads with the pencil; then open it, and -you will find that it is a letter addressed to G----." - -I touched one of the six wads, at random of course, and upon opening -it found, to my surprise, that it was a letter addressed by the sitter -to his deceased brother G----. The brother was also a very dear friend -of mine; but his exalted position in life precluded me from ever -addressing him by his Christian name, and I had not been consciously -thinking of him during the séance. Then the medium again addressed me, -as follows:-- - -"Fold the letter again, place it with the others, and mix them all -together. Then take the pencil and touch another wad; and the one you -touch you will find to be a letter addressed to M----." - -This was done, and the wad touched proved to be a letter addressed to -the party named by the medium. A third time this feat was performed -with the same result. To say that we were surprised is but feebly -to express our emotions. The first success might be attributable to -coincidence, supposing the medium to be in possession of the name. The -chances were one to six, and it is within easy range of coincidence -that I should have hit upon the right letter. In the second trial the -chances were also one to six, _per se_; but the chances that I should -succeed twice in succession were largely against me; and the fact -that I succeeded three times in succession in pointing out the right -letter removes the matter far outside the domain of coincidence. When -we take into account the telepathic power displayed by the medium, and -that other power, whatever it may have been, which transformed me for -the moment into an automaton, the incident will be seen to possess an -extraordinary interest and importance. I should here remark that that -was the first and only experience of my own in the domain of subjective -automatism, and that I did not experience any sensation which could -lead me to suppose that I was not in a perfectly normal condition, -mentally and physically. - -The most remarkable part of the performance, however, is yet to be -related. The sitter meantime did not lose his presence of mind, but -carefully guarded the pair of slates in his custody, never lifting his -arms from them as they lay upon the table before him. Nor did he for an -instant lose sight of the wads of paper which he placed upon the table. -The medium touched them with his finger-tips alone, as before related; -and after I had pointed out the three letters, they were taken into the -custody of the sitter. This done, the medium said to the sitter: "Open -the slates, and you will find a communication from G----." This was -done, and the promised communication was found, addressed to the sitter -by name and signed by G----, the name of the sitter's brother. In fact, -it was a pertinent answer to the letter written by the sitter to his -brother, addressed as the sitter had signed his name, and signed as the -sitter's brother had been addressed. - -The medium then became considerably agitated, and moved with convulsive -rapidity. He seized two other slates, washed them, submitted them -for inspection, and placed them upon the centre of the table before -us, with a bit of black pencil between them. He then invited us to -place our hands upon the slate with him. This we did, whereupon the -writing began. We could distinctly hear the pencil move with a gentle, -but rapid, scratching sound. In a few minutes three raps were heard, -apparently made by the pencil between the slates. This was said to be -the signal announcing the completion of the message. The slates were -then separated, and several messages were found inside. - -Two more slates were then seized by the medium, washed, submitted -for inspection, and placed upon the table as before. Our hands were -again placed upon the slates, and the writing again began. After -it had progressed for a few moments, the medium announced that the -spirits wanted to write in colors. He thereupon arose, walked to the -mantelpiece, and produced a box of colored crayons, all in small bits, -about the size of the piece of black slate pencil with which the -writing had been done. We were about to open the slates, to allow the -insertion of the crayons, when the medium said that it was unnecessary, -as "the colors could be got from the outside just as well." The box of -crayons was accordingly placed beside the slate, and the writing was -resumed. After a short interval the signal was given that the messages -were finished. The general thereupon very carefully separated the -slates, to see if there were any colored crayons concealed therein. -Only the bit of black slate pencil was there, but four or five -different colors had been used in writing the messages. - -The results of this séance may be summed up as follows: - -The contents of every letter written by the sitter were evidently -known to the intelligence which wrote the replies, for every letter -received an appropriate answer, save one, which will be noted further -on. The answer to each letter was addressed to the name signed to the -corresponding letter, and each answer was signed with the name of the -person to whom the corresponding letter was addressed. - -Six letters were written by the sitter, as before stated. Three of -them were written to deceased friends of the sitter, and were couched -in such general terms that the replies did not require any specific -knowledge on the part of the intelligence which wrote the replies. - -Two of the letters were written to living persons, and they were also -couched in general terms, requiring no specific knowledge to enable an -appropriate reply to be framed. - -Each of these five letters received a reply which assumed that its -writer was a denizen of the spirit-land. There was no difference in -their replies so far as that was concerned. - -The sixth letter was addressed to a deceased relative, and was as -follows, omitting names:-- - - DEAR A.B.,--Whom did you desire to have appointed administrator of - your estate? (Signed) C.D. - -To this letter the only reply was from the medium's "control," who -reported as follows:-- - - "A.B. is here, but cannot communicate to-day." - -The conclusions which are inevitable may be summed as follows:-- - -1. The slate-writing was done without physical contact with the -pencil, either by the medium or any one else. It all occurred in broad -daylight. The slates were not handled by the medium, except to wash -them and to place his hands upon them (in all cases but one) while the -writing was going on. The slates were not for an instant out of sight -of the sitter during the whole séance, nor were they out of his custody -during that time, after they were washed by the medium. They were then -carefully inspected by the sitter, the pencil was placed between them -by the sitter, they were tied together by the sitter, and opened by him -after the writing was finished. In short, there was no chance for fraud -or legerdemain, and there was none. - -2. The power which moved the pencil, being clearly not physical, must -have been occult. This occult power was either that of disembodied -spirits, or that of the medium. Did it proceed from disembodied -spirits? Let us see. The replies to the five letters emanated from -the same source; that is to say, if the replies to any of them were -from disembodied spirits, they were all from disembodied spirits. They -were clearly not all from disembodied spirits, for two of the letters -were addressed to living persons, and the replies were of the same -character as the others. The logical conclusion is inevitable that none -of the replies were from disembodied spirits. To put it in the simple -form of a syllogism, we have the following:-- - -The replies to the five letters were all from the same source. - -Two of them were not from disembodied spirits. - -Therefore, none of them were from disembodied spirits. - -Again: - -The power to produce the slate-writing emanated either from disembodied -spirits or from the medium. - -It did not emanate from disembodied spirits. - -Therefore, it emanated from the medium. - -Having now logically traced the phenomenon to the door of the -medium, let us see what further evidence there is in support of that -conclusion. And first let us inquire, Is there anything inherently -improbable in the theory that he was the source of the intelligence -which guided, and the power which moved, the pencil? Was there any -intellectual feat performed which rendered it impossible that he should -have been its author? The power to read the contents of the six letters -was obviously within the domain of telepathy. He was, therefore, just -as well equipped for the performance of that feat as a disembodied -spirit could be. Suggestion also plays its subtle _rôle_ in this -class of phenomena, as in all others, and relieves the medium of all -imputation of dishonesty or insincerity in attributing it to the wrong -source. The probability that the power to move the pencil without -physical contact resides in the medium, is as great, at least, as the -probability that it resides in disembodied spirits. All these questions -have, however, been fully discussed, and are mentioned here merely to -complete the chain of reasoning. - -There was nothing apparent in the answers to the five letters mentioned -which would indicate that they emanated from any source other than -the medium. They contained no information possessed exclusively by -disembodied spirits, although they all purported to emanate from them. -The five letters were not, however, framed for the purpose of testing -the knowledge possessed by spirits, but merely to show that the replies -did not emanate from that source. - -The sixth letter, however, _was_ framed for the express purpose of -testing the knowledge possessed by the intelligence which moved -the pencil. The question, "Whom did you desire to have appointed -administrator of your estate?" was asked because the sitter did not -know the correct answer, and he knew that the medium could not know. -The knowledge was possessed by the deceased person exclusively; and -it is reasonable to suppose that if he was present, as the medium -declared that he was, he would have given the desired information. -The intelligence which wrote the replies was in full possession of -the contents of all the letters, all the names addressed, and all -the signatures, including those of the sixth letter. The answers to -five of them were pertinent and intelligent, no specific knowledge -being required. But when the sixth was reached, the spirit "could -not communicate to-day." Why? Simply because the specific knowledge -required to answer the question was not in the possession of any one -present, and it could not, therefore, be obtained telepathically, as -the knowledge of the contents of the other letters was obtained. - -This is the rock upon which all so-called spirit intercourse splits. -Everything goes along swimmingly as long as the medium knows what -to reply, or can obtain information by means of his telepathic or -clairvoyant powers. But the moment he is confronted by a question -requiring knowledge not obtainable in that way, he fails dismally. - -The circumstances of this séance have been detailed for the reason that -it was a typical séance. It displayed all the essential characteristics -of modern spirit intercourse, so-called. The medium displayed all -the essential powers and attributes of good mediumship. The physical -phenomena were produced to perfection, and under the most perfect -test-conditions. The telepathic powers displayed were of the most -extraordinary character, and the conditions under which they were -produced were also such as to preclude the possibility of fraud or -legerdemain. The results were also perfect in their character, showing, -as they did, both the powers of the medium and his limitations. The -dual character of the human mind was also clearly manifested, and the -perfect amenability of the subjective entity to control by the power of -suggestion was demonstrated. - -It would be interesting to pursue the subject of physical -manifestations further, and to examine all their multiform -characteristics; but that would be foreign to the purposes of this -book. The examination of the mental characteristics of the intelligence -which controls the different manifestations is our only purpose, -and we have shown that the same laws prevail in all. It is believed -that enough has been said to enable the conscientious investigator, -who wishes to test the correctness of our hypothesis, to apply its -fundamental propositions to all psychic phenomena. It is also believed -that whoever so applies those propositions will arrive at the same -conclusions to which I have come; namely, that there is no valid -evidence, in any of the phenomena of so-called spiritism, that the -spirits of the dead have any part in their production. On the contrary, -as it seems to me, the evidence all points in the opposite direction. I -refer, of course, solely to those phenomena which are produced through -so-called spirit mediums. If there is any communication to be had with -the denizens of the other shore, it is certainly not through them. I -have reluctantly arrived at this conclusion. It would be pleasant to -believe otherwise, but I have sought in vain for evidence which would -warrant me in doing so. - -In abandoning all hope of obtaining valid evidence of the ability of -disembodied spirits to hold intercourse with the living through the -intervention of spirit mediums, I do not for a moment yield my hope, or -my convictions, of a life beyond the grave. On the contrary, the very -powers which are evoked in the production of the phenomena constitute -one of the strongest links in the chain of evidence going to show that -man possesses within himself an entity which does not depend for its -existence upon the continued life of the body. We see that this entity -possesses powers which far transcend those of our physical frame; -that the mental powers of the subjective mind or entity are exercised -independently of our objective senses; that they grow stronger as the -body grows weaker, and are strongest in the hour of death. Have we not -a logical right to infer that when it is entirely freed from physical -trammels, it will have reached a condition of independent existence? -What that existence is, it is not for objective man to know. It is -possible that if spirits could communicate as familiarly with the -living as we commune with one another, they would have no language -which could bring to our comprehension their true condition. It would -be like teaching an infant the principles of the differential calculus. -How can the caterpillar, crawling upon the ground, hold intelligent -communion with the airy butterfly, or the butterfly reveal to the -caterpillar the mysteries of her winged life? - -The fact remains that mankind has ever hoped, and will ever hope, -for a continued existence of some kind; and all the old arguments -in its favor, and all the promises of the Master, still hold good. -Moreover, every new development in psychic science adds strength to the -arguments, and fresh proofs of his wisdom. - -FOOTNOTES: - -[Footnote 37: Book on Mediums, p. 87.] - - - - -[Illustration] - - - - -CHAPTER XX. - -PHANTASMS OF THE DEAD. - - Ghosts.--Scientific Investigations.--Tentative - Classification of Phenomena.--Power to create Phantasms - demonstrated.--Investigations of the London Society for - Psychical Research.--Spirit Photography.--Projection of the - "Astral Body."--Witches.--Conditions necessary.--The same in - all Cases.--Spirit "Materialization."--Magicians.--Ghosts - the Creations of the Subjective Entity.--Eliphas Levi's - Views.--Raising the Devil.--Crystal Visions.--Propositions - established.--Embodied Thoughts.--Phantasms not Spirits.--Uniform - Characteristics.--A New Classification.--Conditions of Objectivity - and Persistency.--Haunted Houses.--No General Intelligence - manifested.--D'Assier's Statements.--A Remarkable Case.--Ghosts - Intensified Telepathic Visions.--Difference in Degree, not - in Kind.--Ghosts not controllable by Suggestion.--Other - Salient Peculiarities.--Ghosts neither prove nor disprove - Immortality.--Mental Atmosphere of Houses.--Remarkable - Cases.--Classification of Telepathic Phenomena.--Conclusions. - - -There is another class of phenomena which demands a brief notice, -although it does not pertain directly to the development of the -hypothesis under consideration. It is that of phantasms of the dead, -or ghosts. Scientific investigations of modern times have demonstrated -the fact that many of the ghost-stories which have terrified the timid -in all ages of the world have a real foundation in fact; that is, -it has been demonstrated that certain impalpable shapes, resembling -persons deceased, do from time to time appear to the living. The -world is indebted more than it can ever repay to the London Society -for Psychical Research for its patient, untiring, and strictly -scientific investigations of this subject. Many facts have been -accumulated, but they have not yet been classified with reference to -any special theory or hypothesis. It is perhaps too early to formulate -any hypothesis pertaining to the subject-matter. It is certainly too -early to dogmatize. The most that can safely be done is to speculate -tentatively, and to suggest a line of thought and investigation for -those who are devoting their time to the work. It is my purpose to -do this, and this alone, in the hope that if the suggestions seem -to be worthy of consideration, the subject may be pursued on the -lines indicated until their fallacy is exposed or their correctness -demonstrated. - -It seems to me that sufficient facts have been accumulated to -establish, provisionally at least, certain definite characteristics of -all phantasms, whether of the living or the dead; and if a theory can -be formulated, however startling it may be at first glance, that will -harmonize with the well-established characteristics of the phenomena, -it will be at least worthy of consideration. In attempting to do this, -I shall not quote authorities to any extent to establish my premises, -but shall state merely what seems to be well authenticated, and leave -the verification of the premises, as well as the conclusions, to those -who have more time, patience, and ability to devote to the work than I -have. - -First of all, then, it seems to be well authenticated that the -subjective personality of man possesses the power to create phantasms, -or visions, which in many instances are visible to the objective senses -of others. The telepathic experiments recorded in "Phantasms of the -Living" and in the Proceedings of the Society for Psychical Research -amply demonstrate the truth of this proposition. Every vision perceived -by one in telepathic rapport with another must be presumed to have been -created by one or the other. It is true that some of the visions may -be merely perceived subjectively, but not all. Many cases are recorded -where the phantasms have been perceived by more than one person at the -same time, and others have been perceived under circumstances such -as to leave no doubt that the percipient was in a completely normal -condition, and saw the visions objectively. Moreover, the phenomena of -so-called spirit photography amply demonstrate the fact that visions -can be created of such tangible character that they can be caught and -fixed upon the photographic plate. In saying this I am not insensible -of the fact that many frauds have been committed in this species of -phenomena, as well as in all others attributed to spirits of the dead. -But this does not militate against phenomena of that character which -have been produced under test conditions so strict that all possibility -of fraud was eliminated. In admitting this class of phenomena to be -genuine, in the sense that it is sometimes produced without fraud or -legerdemain, it is also admitted that, in many instances, pictures of -the sitter's dead friends have been produced which were such perfect -likenesses of the deceased as to be unmistakable. Of course it will be -understood that whilst I admit the phenomenon, I do not admit the claim -that it has its origin in the spirit-world. Like all other so-called -spirit phenomena, it is, in my opinion, directly traceable to the power -of the subjective mind of the medium, aided by telepathic communion -with the sitter. The latter, consciously or unconsciously, thinks of -one or more of his dead friends. The medium, perceiving telepathically -the image created by the mind of the sitter, re-creates it in such -tangible shape that it is caught by the camera. Or it may be in some -instances that the image is created by the sitter himself in such -palpable shape as to be caught by the camera. Indeed, in many recorded -instances, where the sitter has been a powerful medium, it seems -probable that he created the image himself. In point of fact there is -little doubt that the power resides, to a greater or less extent, in -all human beings to create such images, their strength and clearness -depending, of course, upon the power of the individual to recall -vividly the remembrance of the person to be photographed, together with -the power to concentrate his mind for a certain length of time upon the -mental picture. Indeed, experiments have been made which demonstrate -the power to produce the picture of any one, living or dead, in this -manner. - -This being true, two conclusions are obvious; namely, (1) That the -phenomena of spirit photography are easily accounted for, without the -necessity of attributing them to extramundane origin; and (2) That -the power resides in the subjective mind of man to create phantasms -perceptible to the objective senses of others. Again, it seems to be -well established by experiment that some persons have the power, not -only to create such phantasms, but to endow them with a certain degree -of intelligence and power. Thus, the experiments recorded in "Phantasms -of the Living," and quoted in a preceding chapter of this book, show -that the image of the agent was not only created by him in his sleep, -but was projected into the presence of others at a long distance from -where he slept. The image was not only perceptible to the sight, as -much so as the real presence would have been, but in some instances -it was even tangible. The Orientalists call this the "projection of -the astral body," and it is claimed that many persons in the East have -acquired the power to produce the phenomenon at will. The fact that -phantasms can thus be produced being well authenticated, many old -stories of such phenomena acquire a new interest and importance, and -assume an air of probability. Thus, the old stories of witches, in -so far as the alleged phenomena seem to have been produced under the -same conditions as those which are well authenticated, are elevated -into the region of possibility, if not of probability. They are at -least worthy of re-examination, in the light of modern experiments. -It is foreign to my purpose to enter at large into the discussion of -the alleged phenomena of so-called witchcraft, and this allusion is -made here for the purpose of suggesting to those who desire to pursue -the subject that if they will take for granted that which has been -demonstrated to be true in regard to the power of the sub-conscious -mind, or personality, to project tangible phantasms or images, and will -apply the doctrine of duality and suggestion to the alleged facts, the -old stories of the phenomena of witchcraft will be found to possess a -scientific value and importance which cannot be ignored in the study of -psychology. - -For the purposes of this argument it will be assumed that the power of -man, under certain conditions, to project phantasms is provisionally -established. The next question is, What are the conditions? If we find -that the conditions are practically the same in all cases, one great -step in the classification of the phenomena will have been taken. - -The one condition which seems to be necessary in all cases for the -production of the phenomena is that of profound sleep, either natural -or artificial. The objective senses must be locked in slumber, and -the more profound the sleep, the greater the power seems to be. Thus, -in the cases recorded in "Phantasms of the Living," the sleep was -natural, but profound. It was at least so profound that the agent had -no recollection of actually doing what he had resolved to do, and -it was only brought to his knowledge by the subsequent statements -made by the percipients. It is said, however, that sometimes the -agent retains full recollection of what he did. Be this as it may, -the fact remains that the one essential condition for the successful -production of the phenomena is that of sleep. Again, the Orientalists -tell us the same thing. Their adepts lock themselves in their rooms, -which are carefully protected against invasion, and go into a sleep -so profound as to simulate death. The witches were known to employ -artificial means to produce sleep. Formulæ for producing what was -known as "witches' ointment" are still extant. It was composed of the -most powerful narcotics, made into an ointment by the addition of some -fatty substance. The body of the witch was anointed from head to foot, -and she then went to bed in some place secure from observation or -disturbance, and lapsed into a profound sleep. This much is known, and -many wonderful phenomena are alleged to have been produced, prominent -among which was the creation of various shapes, such as the image of -herself, images of cats, dogs, wolves, etc., which were sent to worry -and annoy her neighbors or any one against whom she had a grudge. In -fact, the shapes alleged to have been produced are protean. - -Another alleged phenomenon of cognate character is that of so-called -spirit materialization. In the production of this phenomenon the -conditions are the same. The medium goes into a trance, or hypnotic -state, and projects the shapes of various persons, generally of the -deceased friends of some of those present. A good medium will produce -any number of visions, of any number of persons, men and women, large -and small. Spiritists believe, of course, that the real spirits of -their friends are present, and are thus made visible to mortal eyes, -and in many instances tangible, and able to hold a brief conversation -with their friends. As the intellectual part of the performance of -these alleged spirits is always on a par with that of other forms of -spirit manifestation, subject to the same limitations and governed by -the same laws, we must come to the same conclusion as to their origin, -namely, that, whatever it may be, it is not due to spirits of the dead. - -The old stories of the power of magicians to conjure alleged spirits -are also raised into the region of probability by these considerations. -They also observed the same conditions required in all the other cases -mentioned. By the performance of certain impressive ceremonies, which -they were taught to believe were necessary, they were said to be able -to evoke so-called spirits and to do many other wonderful things. The -ceremonies and incantations, together with the impressive environment -with which they surrounded themselves, the incense, the slow music, the -"dim religious light," the solemn invocations,--all had a tendency to -throw them into the subjective condition, and thus enable them to evoke -the shapes desired. That these shapes were literal creations of the -subjective personality of the magician, rather than the actual spirits -invoked, there is every reason to believe. Nor are we alone in that -opinion. Eliphas Levi, than whom no modern writer on the subject of -magic is better informed or more honest in the expression of his real -convictions, gives utterance to the following:-- - - "Human thought creates what it imagines; the phantoms of - superstition project their real deformity in the Astral Light, and - live by the very terrors they produce. They owe their being to the - delusions of imagination and to the aberration of the senses, and - are never produced in the presence of any one who knows and can - expose the mystery of their monstrous birth."[38] - -Again, on page 160, he says:-- - - "The evokers of the Devil must before all things belong to a - religion which believes in a Devil who is the rival of God. To have - recourse to a power, we must believe in it. A firm faith being - therefore granted in the religion of Satan, here is the method of - communicating with this pseudo-god:-- - - _Magical Axiom._ - - Within the circle of its action, every Logos creates what it affirms. - - _Direct Consequence._ - - He who affirms the Devil creates the Devil." - -The author then goes on to give minute directions for performing -the ceremonies necessary for raising the Devil, so to speak, with -which we have nothing to do at present; these quotations being -made merely for the purpose of showing that the greatest and most -philosophical magician of this century was fully aware that the shapes -evoked by the Magi, whether they be of angels or of demons, whether -they be perceptible to the objective senses or merely subjective -hallucinations, tangible or intangible, are the creations of the mind -of the magician. - -The phenomenon of crystal vision is another illustration of the power -of the subjective mind to create visions. Ordinarily these visions -are only perceptible to the operator; but cases are recorded where -they were perfectly perceptible to the bystanders. The conditions -necessary for successful crystal reading are practically the same as in -all other cases, although the subjective condition is not ordinarily -so pronounced. This phenomenon illustrates, however, the power of -the subjective mind to create phantasms, and constitutes one of the -many methods of bringing the operations of the subjective mind above -the threshold of consciousness. It is one of the best methods known -of exercising the power of telepathy, the visions being objective -reproductions of what is real or perceived in the mind of the person -who consults the medium. If no one is present besides the medium or -operator, he sees merely what his own subjective mind creates. It is -perhaps superfluous to remark that the phenomenon is governed by the -same laws which pertain to all other subjective phenomena, and the -intelligence displayed is hedged about by the same limitations. - -I have now enumerated several different sub-classes of the phenomena -which are concerned in the creation of visions. In each sub-class -instances are recorded of the visions being made perceptible to -the objective senses of others. As remarked in the beginning of -this chapter, we do not propose to stop to verify the phenomena of -each class. It is sufficient to know that the phenomena of one of -the sub-classes is verified by scientific authority. For present -purposes the rest must stand or fall by that. At any rate, we shall -assume the right to hold that any cognate phenomenon, alleged to have -been produced under the same conditions as those which have been -demonstrated to be veridical, is entitled to tentative consideration -and credit. - -It is assumed, therefore, that the following propositions are -sufficiently verified for the purpose of formulating a definite theory -of proximate causation:-- - -1. The alleged phenomena are all produced under the same conditions. - -2. The one essential condition is that of the partial or total -suspension of objective consciousness. - -3. The more complete the extinction of the objective consciousness, -the more pronounced the success of the experiment; that is, the more -tangible to the objective senses of others do the creations become. - -From these facts it is fair to conclude,-- - -1. That the power to create phantasms resides and is inherent in the -subjective mind, or personality, of man. - -2. That the power becomes greater as the body approaches nearer to the -condition of death; that is, as the subjective, or hypnotic, condition -becomes deeper, and the subjective personality in consequence becomes -stronger in its sphere of activity. - -3. That at the hour of death, or when the functions of the body are -entirely suspended, the power is greatest. - -Hence, ghosts. - -It will be understood from the foregoing that my theory is that ghosts, -or phantasms of the dead, are produced exactly as phantasms of the -living are produced; that is, they are creations of the subjective -entity. How they are created is of course a question that may never -be answered in terms comprehensible by the objective intelligence of -man. It is as far beyond our finite comprehension as are the processes -by which the Infinite Mind has brought the universe into being. All -that we can know is the fact that phantasms are created by some power -inherent in the subjective personality of man. They may be called -"embodied thoughts," as man may be called the embodied thought of God. -If, as the Scriptures teach us, "we are gods," that is, "sons of God" -and "heirs of God and joint-heirs with Jesus Christ," it is fair to -presume that that part of the Infinite which is embodied in each of us -must partake, to a limited extent, of His power to create. Experimental -psychology suggests to us that we have that power, and that it is thus -that phantasms are produced. - -To the supposition that phantasms of the dead are thus created is -opposed but one other hypothesis, and that is, that the phantasms are -the real spirits of the dead persons whom they represent. Granted -that ghosts do exist and make themselves manifest to the living, -one or the other of these hypotheses must be true, and the other -false. To determine which is true, we must have recourse to the -ghosts themselves; that is, we must collate the facts regarding the -characteristics of these supposed dwellers on the border-land, and ask -ourselves whether their known and admitted characteristics are those -which would naturally belong to the real spirit of a man, or to an -embodied thought of a man. - -The salient characteristics which seem to belong to all ghosts, and -which pertain to the question under consideration, are these:-- - -The ghosts which are best authenticated and which seem to possess the -greatest longevity, so to speak,--that is, the greatest persistency of -power and purpose,--are of those who have died violent deaths. There -are exceptions to this rule, which will be noted later on. - -The generally accepted theory which has been employed to account for -this coincidence is that the soul, thus torn suddenly and prematurely -from the body, retains more of the material elements of the body than -it does when death is the result of gradual disintegration and the -natural separation of the material from the immaterial. It is thought -that the physical elements thus retained temporarily by the spirit -enable it to make itself visible to the living, as well as to perform -certain feats of physical strength attributed to some spirits. This -is very plausible at first glance, and in the absence of any facts -to the contrary might be accepted as the true theory. But, as before -intimated, there are exceptions to the supposed rule. It is not true -that all ghosts are those of persons who have died violent deaths. On -the contrary, many of the best authenticated ghosts are of persons who -have died at a good old age and in the due course of nature. Moreover, -there is nothing to distinguish the one class of ghosts from the other, -although it is true that those who have met death by violence far -outnumber the others. This theory, therefore, accounts for nothing. -Nevertheless, the fact that the majority of ghosts are of those who -belong to a particular class must possess some significance. Now, if we -can discover some state of facts which appears to accompany all, or to -precede all, ghostly phenomena, a great point will be gained, and the -real significance of the other facts may become apparent. - -In looking the field over with this end in view, the first fact which -forces itself upon our attention, and which seems to be universal and -to possess a veritable significance, is that _all phantasms of the dead -are of those who have died under circumstances of great mental stress -or emotion_. No one whose death was peaceful and quiet, no one who left -this life with no unsatisfied longing or desire present in the mind at -the time of death, ever projected a phantasm upon the living objective -world. - -Again, the strength, persistency, and objectivity of the phantasm seem -to be in exact proportion to the intensity of the emotion experienced -at the moment of death. - -It will thus be apparent why it happens that ghosts of those who have -died violent deaths more frequently "revisit the glimpses of the moon" -than those whose deaths have been less tragic and less calculated to -inspire an intense desire or emotion. The murdered man feels, at the -supreme moment, an intense longing to acquaint the world with the -circumstances of his "taking off;" and he conceives the thought of -reproducing the scene on the spot until its significance is understood -and the murderer is brought to justice. The result is a haunted house; -and those whose nerves are strong enough to withstand the shock may -nightly witness a realistic reproduction of the tragedy. This may -continue for days, months, or even years, but invariably ceases when -the object is accomplished. - -The character of the manifestations is as varied as are the phases -of human emotion or the objects of human desire; but when the facts -of a tragedy once come to light, the phantasm is always found to be -significant of their important features. - -When a mother dies at a distance from her children, she is often filled -with an intense longing to see them once more before she passes away. -The result often is that she projects a phantasm into their presence -which takes a lingering look into the faces of the loved ones, and then -fades away. - -Two persons agree that whichever passes away first shall show himself -to the other at or soon after the hour of death. The result often is -that the agreement is carried out with startling fidelity. The object -accomplished, the phantasm disappears forever. - -Another salient characteristic, which seems to be universal and which -possesses the utmost interest and importance in determining the true -source of the phantasm, is that it possesses no general intelligence. -That is to say, a ghost was never known to have more than one idea or -purpose. That one idea or purpose it will follow with the greatest -pertinacity, but utterly ignores everything else. In the rare instances -where the phantasm has been conversed with, it manifests perfect -intelligence on the one subject, but pays not the slightest attention -to any question pertaining to any other, not even to cognate subjects. -This characteristic pertains to every form and phase of visions which -are tangible to the objective senses. Subjective hallucinations are -governed by different laws, and are not taken into account in this -connection. - -M. Adolphe d'Assier, in his intensely interesting work entitled -"Posthumous Humanity," mentions this peculiarity in a number of -instances. Thus, on page 272 he says: - - "The shade only talks about its personal predilections, and remains - deaf to every question outside the limits it has prescribed for - itself. All the colloquies that have been gathered upon this - subject resemble that of Bezuel and Desfontaine (1697), reported - by Dr. Brière de Boismont. They were two college comrades, two - intimate friends, who had sworn to each other that the first - who died should appear to the other to give him some news about - himself." - -Accordingly, the year following, the shade of Desfontaine appeared to -Bezuel, and addressed him as follows:-- - - "I agreed with you that if I died first I should come and tell - you. I was drowned in the Caen River the day before yesterday, at - this same hour, in company of Such and Such;' and he related the - circumstances which caused his death. 'It was his very voice,' says - Bezuel. 'He requested me, when his brother should return, to tell - him certain things to be communicated to his father and mother. He - gave me other commissions, then bade me farewell and disappeared. - I soon learned that everything he had told me was but too true, - and I was able to verify some details that he had given. In our - conversation he refused to answer all the questions I put to him - as to his actual situation, especially whether he was in heaven, - in hell, or in purgatory. One would have said that he did not hear - me when I put such questions, and he persisted in talking to me of - that which was upon his mind about his brother, his family, or the - circumstances which had preceded his death.'" - -It should be stated, in this connection, that this phantom does not -appear to have been seen objectively by any one, save, possibly, by -Bezuel himself. Others were present, who saw Bezuel apparently engaged -in conversation with some invisible being. They could hear Bezuel's -words, but neither saw nor heard those of the phantom. It seems -probable, therefore, that it was a case of telepathic communion pure -and simple; but it illustrates our point just as well as if it had been -what it appeared to Bezuel to be,--a veritable apparition, perceptible -to the objective senses. Moreover, it was a case of deferred -percipience,--the death having occurred two days previously,--and is -therefore more strongly illustrative of our position, as will presently -be seen. - -A moment's reflection will show how impossible it would be for the -agent, in conveying a telepathic message on a given subject, especially -in a case of deferred percipience, to do anything more than convey the -message. When the agent has sent the message, the transaction is ended, -so far as he is concerned. When the message rises above the threshold -of the consciousness of the percipient, and he begins to ask questions -foreign to the subject of the message, there is no one to answer them; -the agent is no longer in telepathic rapport with him. It is just the -same as if one should send a telegram to another on a given subject, -and then disappear. The recipient of a message might ask all the -questions he chose, on that or any other subject, but he could get no -reply, for the reason that the original sender is out of reach. - -It might be possible, if both the agent and the percipient were in the -proper mental condition at the same time, for them to hold a general -conversation; but we know of no recorded case of the kind. In all -reported cases the agent telepaths the message, and the percipient -takes cognizance of it by means of clairaudience, or by seeing a -vision illustrating it, as the case may be, and that ends it. The -message is a thought of the agent projected into the consciousness of -the percipient through the medium of his subjective mind. When the -message has once risen into the consciousness of the percipient, he -is apparently no longer in a mental condition to communicate with the -agent telepathically. At least, he never does so communicate, with the -result of receiving further information in reply. - -In the case under consideration the agent had been dead two days when -the message was received by the percipient. If it was a telepathic -message projected at the hour of death by the agent, it was manifestly -impossible, for the reasons before stated, for him to respond to -questions foreign to the subject of the message. If, on the other hand, -the apparition was the real phantom, or spirit, of the deceased, it -could have conveyed any information desired. The fact that it could -not do so shows conclusively that said phantom was merely the embodied -thought of the deceased, projected at the supreme moment for a specific -purpose. - -M. d'Assier affirms that the case here related is typical of all -messages delivered by ghosts; that is, that they are apparently never -able to enter into a general discussion of matters outside of the -one dominant idea which called them into being. The history of all -phantoms, so far as our reading extends, confirms the statement. - -From these premises two conclusions seem inevitable: - -1. That a phantom, whether it be of the living or of the dead, whether -it is perceived subjectively or objectively, is not the subjective -entity, or soul, of the person it represents. If it were, it would -necessarily possess all the intelligence belonging to that person, -and would, consequently, be able and willing to answer any and all -questions propounded by the percipient. It is simply impossible to -conceive any valid reason for the refusal of a friend or relative of -the percipient to answer questions of vital interest and importance to -all mankind. - -2. The second conclusion is, that a phantom, or ghost, is nothing more -or less than an intensified telepathic vision, its objectivity, power, -persistency, and permanence being in exact proportion to the intensity -of the emotion and desire which called it into being. It is the -embodiment of an idea or thought. It is endowed with the intelligence -pertaining to that one thought, and no more. Hence the astonishing -limitations of the intelligence of ghosts, before noted. - -The difference between a telepathic vision transmitted from one living -man to another, and a phantom, or ghost, of a deceased person, is one -of degree, and not of kind; of species, but not of genus. Both are -creations of the subjective mind; both are created for the purpose of -conveying intelligence to others. In each case the vision ceases the -moment the object of its creation is accomplished. In telepathy between -two living persons, the vision is created, and the intelligence is -communicated direct to the percipient. Its mission accomplished, it -fades away. It seldom displays physical power or becomes perceptible to -the touch, although there are exceptions to the rule. (See the cases -noted in a former chapter.) The reasons are: (1) that the emotions -and desires which call it into being are seldom of great intensity, -compared with the emotions of a man dying by violence; (2) that the -conditions are not so favorable in a living person, in normal health, -as they are in one whose objective senses are being closed in death; -(3) that the object for which it was created being easily and quickly -accomplished, and there being no further reason for its existence, it -fades away, in accordance with the laws of its being. - -On the other hand, the phantom of the dead is produced under the -most favorable conditions. The objective senses are being closed in -death. The emotions attending a death by violence are necessarily of -the most intense character. The desire to acquaint the world with -the circumstances attending the tragedy is overwhelming. The message -is not for a single individual, but to all whom it may concern. -Hence the ghost does not travel from place to place, and show itself -promiscuously, but confines its operations to the locality, and -generally to the room in which the death-scene occurred. There it will -remain, nightly rehearsing the tragedy, for days and months and years, -or until some one with nerves strong enough demands to know the object -of its quest. When this is done, the information will be given, and -then the phantom will fade away forever. - -We have supposed two extreme cases,--one, a simple case of experimental -telepathy, and one, of a death by violence. Between the two extremes -there is every variety of manifestation and every grade of power. But -they are all governed by the same laws and limitations. - -That the posthumous phantom is not the soul, or subjective entity, of -the deceased, is evidenced by many other facts, among which may be -mentioned the following:-- - -1. It is not controllable by suggestion. This is abundantly shown by -what has been said regarding its persistency in following the one idea -which it represents, and ignoring every effort to obtain information -pertaining to other matters. This peculiarity characterizes every -phantasm, whether of the living or of the dead. Again, no ghost was -ever laid by the power of exorcism until the object of its existence -was accomplished. Obsessing spirits, so-called, can be exorcised, -because the exorcist is dealing directly with the subjective mind of -the obsessed, and amenability to control by suggestion is the law -of its being. But a ghost is not amenable to that law; it cannot -be scolded out of existence before the object of its existence has -been accomplished. In this, therefore, the phantom possesses the -characteristics which might be expected to distinguish an embodied -thought of a soul from the soul itself. - -2. If we are to suppose a phantom to be the soul of the person it -represents, we must also be prepared to believe that inanimate things -and animals possess souls. Ghosts, it will be remembered, are always -well provided with wearing apparel. We must therefore suppose clothes -to have souls, and that the soul of the dead, or dying, man provides -himself with an outfit of the souls of his hat, coat, trousers, boots, -etc. Moreover, ghosts are frequently seen riding in ghostly turnouts, -comprising horses, carriage, harness, and all the paraphernalia of a -first-class establishment. Are we to suppose that the souls of all -these things are pressed into the service of the nocturnal visitant? -The same is true of telepathic visions of all grades and kinds. In -this, again, the vision, or phantom, possesses the characteristics -which one can easily attribute to an embodied thought-creation, but not -to the actual soul of a person, living or dead. - -3. Another peculiarity of ghosts is that they invariably disappear, -never to return, when the building which was the scene of their -visitation has been destroyed. Another building may be erected on the -same spot, but the ghost never reappears. There must be some valid -reason for this, for it is impossible to attribute to coincidence -that which so frequently and invariably happens. It would seem to be -but another limitation of the power and intelligence of the embodied -thought. Its mission seems to be confined, not only to conveying the -one item of intelligence, but to the actual scene of the tragedy. -The effect of changing the physical environment appears to have the -same effect as an attempt to change the current of its thought by -asking a question foreign to it. It disappears. Now, it is impossible -to conceive of an intelligent entity, in full possession of all the -faculties and attributes of a human soul, being so easily diverted from -the pursuit of a given object. - -4. M. d'Assier arrives at two conclusions regarding ghosts, neither -of which can afford any satisfaction to those who seek, in their -manifestations, for evidence of a happy or a continued life beyond -the grave. One is that the continued existence of the shade is a -burden too grievous to be borne; and the other is that it eventually -disappears by atomic dispersion, and loses its identity. On page 270 of -"Posthumous Humanity" he says:-- - - "Most of the manifestations by which the shades reveal themselves - seem to indicate that the posthumous existence is a burden." - -Again, on page 273, he says:-- - - "To sum up, one may say that the impression left upon the mind by - the lamentations and rare replies of those shades who succeed in - making themselves heard is almost always a sentiment of profound - sadness." - -On page 274 he has the following to say regarding the ultimate fate of -posthumous man:-- - - "I have said that the existence of the shade is but a brief one. - Its tissue disintegrates readily under the action of the physical, - chemical, and atmospheric forces which constantly assail it, - and it re-enters, molecule by molecule, the universal planetary - medium. Occasionally, however, it resists these destructive causes, - continuing its struggle for existence beyond the tomb." - -M. d'Assier is undoubtedly right regarding his facts, but wrong in -his interpretation of those facts, and consequently wrong in his -conclusions. - -It is undoubtedly true that the shade is always imbued with a sentiment -of profound sadness. The circumstances under which it is produced, and -the emotions and desires which call it into being, are necessarily of -such a character as to project a profoundly sad thought. And this fact -is another evidence of its being an embodied thought, rather than a -human soul. If it were the latter, it would be subject to varying moods -and emotions, modified by its environment for the time being. But, -being an embodied thought, it never changes its attitude or sentiment, -but goes on in its predetermined line of action, regardless of its -surroundings and utterly oblivious of anything which may be said or -done to divert it. Truly, "thoughts are things." - -Again, M. d'Assier is right in his declaration that the shade -sustains but a comparatively brief existence. Some ghosts persist for -years, it is true, in haunting a given spot, but they all eventually -disintegrate. Their capacity for continued existence depends upon the -intensity of the emotion which produces them. Their actual longevity -depends largely upon the importance of the thought or message which -they personate. It depends principally, however, upon the successful -performance of its mission. When that is accomplished, it disappears -at once and forever. As has already been pointed out, an ordinary -telepathic message between two individuals disappears at once upon -its successful delivery; whereas a phantom of the dead may persist in -haunting one spot for years. It will, however, eventually disintegrate -and disappear, even if its mission has proved to be a failure. - -If we are to consider, as M. d'Assier evidently does, the shade of a -deceased person to be the soul of such person, we must arrive at the -same conclusion that he has reached; namely, that posthumous existence -is a burden, and that it is but a brief one at most. According to his -view, the evidence of the phantom negatives the idea of a continued -existence after the death of the body. According to our view, it -neither proves nor disproves immortality; it leaves that question just -where it found it. Like all so-called spiritual manifestations, it adds -nothing to our stock of knowledge of what is in store for us beyond the -grave. We must still look for immortality with the eye of faith alone, -relying on the promises of the Master. - -There is another alleged phenomenon connected with this general subject -which deserves a passing notice. I refer to the popular belief that -certain houses are pervaded by a mental atmosphere, so to speak, which -corresponds to the mental condition of those who have inhabited it. -There are many sensitive persons who, upon moving into a strange house -or room, are influenced apparently by the mental attitude of those who -previously occupied the premises. This is especially true if the former -inhabitants were the victims of any great sorrow or strong emotion of -any kind whatever. The influence is felt sometimes for years, and is -frequently of such a character and force as to compel the victim to -vacate the premises. No ghost is seen or heard, but the influence is -felt, and cannot be thrown off. Doubtless many such experiences may -be attributed to suggestion,--the person having been informed of some -tragic event which once happened on the premises. But many cases are -recorded which cannot be thus explained. Cases are numerous where the -percipient knew nothing whatever of the history of the house or of its -former inhabitants. - -The phenomenon is explained by spiritists by referring it to the -agency of spirits of the dead. Others explain it on the theory of -psychometry. That the latter explanation is not the true one is -evidenced by the fact that psychometry itself is explicable on the -well-known principles of telepathy. That the spirit hypothesis is -not the true one is evidenced by the fact that the influence is felt -when there has been no death on the premises,--when all the former -inhabitants of the house are still alive. Nor is the influence -necessarily a bad one. Thus, a lady of my acquaintance, who is -peculiarly sensitive to psychic impressions, informs me that in one -house, which she occupied some years ago, she was seized with an -intense longing to study art. She had passed the age at which people -usually take up a new profession, and she had never been particularly -interested in art. She had no acquaintances who were artists, and there -was nothing in her environment specially to attract her attention -to the subject. Nevertheless, her desire to become an artist grew -stronger and stronger, until she felt forced to yield. She finally -employed a teacher, and eventually became very proficient. It was -afterwards ascertained that the tenant who occupied the house before -she took possession was an enthusiastic devotee of art. He was not -a particularly good artist, but his whole soul was bound up in his -profession. - -The same lady occupied a house some years later which she felt obliged -to leave, on account of the evil influence which it seemed to exert -upon her. It was an almost ideal house in its appointments and in -the arrangement of its rooms; and when she first entered it she was -enthusiastic in her admiration of it. But she never spent a comfortable -day in that house. Naturally of a cheerful and happy disposition, she -became gloomy and despondent, without any apparent cause, and was -at last forced to yield to her feelings and vacate the premises. An -inquiry into the history of the house revealed the fact that it had -formerly been occupied by a lady whose husband had ill-treated her, and -had finally deserted her, under circumstances of peculiar atrocity, -to live with a mistress. The history of that house from the time when -the afflicted lady left it has been one of constant change of tenants. -Other houses in the same row, built upon the same plan and owned by -the same person, have no such history. No death has ever occurred in -the house, either tragic or otherwise, and consequently it cannot be -said to be haunted in the ordinary acceptation of the term; that is, by -spirits of the dead. - -But is it not haunted, nevertheless? Is it not haunted by the thoughts -engendered from the mental agony of that poor woman whose life -was blasted by the perfidy of an unfaithful husband,--a man whose -subsequent career was one of disgrace and infamy? - -I make these suggestions tentatively, and for the purpose of directing -the attention of those interested to a line of investigation which -should not be ignored by students of the new psychology. It is cognate -with the phenomenon of haunted houses, and may yet be found to be -governed by the same laws. If it is true that a visible ghost is -but an embodied thought of a dying man, may it not be true that any -great emotion can leave its impress upon the locality in which it is -experienced? It may not be visible to the objective senses, but it may -have the power to impress the subjective minds of those who are brought -within its environment, and to create in them the same emotions as -those experienced by the former occupants of the premises. It seems to -be another form of telepathy, cognate with the phantom of the dead, -differing only in the strength and character of its manifestation. It -may not be visible, for the reason that the thought cannot be pictured -by a vision. It may be an abstract thought, idea, or emotion, which -can be transmitted to others by impression only; or the emotion which -created it may not have been strong enough to project a visible phantom. - -Telepathy, therefore, appears to be divisible into three generic -classes, differing principally in the methods or means of -percipience,--the processes of projection being the same in all. - -The first is a thought sent from one living person to another for the -purpose of communicating information to that one individual. It is -perceived by that person only,--usually by means of visions,--and it -instantly fades away when its mission is accomplished. - -The second is a thought sent from a dying person to the world at -large to communicate some fact of portentous import. It is sometimes -made visible to the objective senses, and is always confined to one -locality, which it haunts till its object is accomplished. - -The third partakes of the characteristics of the first and second. It -is created by a living person, and is confined to one locality. It is -not sent to any particular individual, but impresses whoever inhabits -the house or room it haunts. - -It will be understood by the intelligent reader that these three -classes are not separated by any distinct lines of demarcation, but -that each possesses characteristics common to the others. - -In concluding this branch of the subject we have but one further remark -to make concerning those hypothetical spirits which are popularly -believed to be able to make themselves visible to mortal eyes. If -it is true that the power exists in mankind to create phantoms, to -project visions which may become visible to others, objectively or -subjectively, we have the logical right to infer that all so-called -spirits, such as elementals, elementaries, _et id genus omne_, are -creations of the subjective minds of those who believe in their -existence. - -As remarked in beginning this chapter, it is written tentatively, -hoping to suggest an enlargement of the field of investigation of -the subject of telepathy. That power has been found to afford an -explanation of so much of psychic phenomena which had before been -referred to extramundane origin that it seems probable that it may be -capable of still further service in that direction. The phenomena of -ghosts and haunted houses seem to be the only demonstrated phenomena -of which telepathy has not been shown to be at least a partial -explanation; and if it can be shown that ghosts are also the creations -of subjective power, there will be nothing left for superstition to -fright the world withal. - -FOOTNOTES: - -[Footnote 38: Eliphas Levi: Waite's Digest, p. 118.] - - - - -[Illustration] - - - - -CHAPTER XXI. - -SUSPENDED ANIMATION AND PREMATURE BURIAL. - - Facts of Startling Import.--The Case of Washington - Irving Bishop.--Other Instances of Suspended - Animation.--Vampirism.--Catalepsy.--East Indian Fakirs buried - alive for Months.--Fundamental Errors.--Catalepsy not a - Disease.--A Recuperative Agent.--The Law of Suggestion governs - the Phenomena.--Subjective Insensibility impossible.--Suggestion - of Death deepens the Lethargy.--The Appalling Dangers of - Catalepsy.--The Proper Treatment. - - -There is another psychic phenomenon which deserves a passing notice at -our hands, not only because it is governed by the same laws which have -been discussed, but because it is a matter of transcendent practical -interest and importance. I refer to the subject of suspended animation, -and consequent premature burial. - -I know of but one physician in this country who has given serious -attention to this subject. Nothing in authoritative form has yet -appeared from his pen, but I am credibly informed that he has collected -an array of facts of veritable significance. One assertion of startling -import is that in the United States an average of not less than one -case a week is discovered and reported. This statement alone attests -the importance of the subject, although due allowance must be made for -possible exaggeration. Be that as it may, the appalling possibility of -premature burial as a result of a condition so common as catalepsy, -the psychic aspects of which are so little understood in this country, -invests the subject with more than ordinary interest. - -The following cases have been personally investigated by the writer, -and serve to illustrate the dangers which menace the cataleptic -subject. Names are omitted, at the request of the parties interested. - -The first case is that of a young lady, near Indianapolis, who came -to life after fourteen days of suspended animation. Six doctors had -applied the usual tests, and pronounced her dead. Her little brother -clung to her, against the opinion of the doctors and the will of -the parents, and frantically declared that she was not dead. In the -excitement the bandage which held her jaw in place was accidentally -pushed aside. The jaw fell, and the brother fancied that he saw his -sister's tongue moving slowly. - -"What do you want, sister?" cried the little fellow. - -"Water," was the faint answer from the supposed corpse. - -Water was administered, the patient revived, and is yet living. - -A lady who is now at the head of one of the largest orphan asylums -of a Western city has been twice pronounced dead by the attending -physicians, twice prepared for the grave, and twice resuscitated by her -friends. On the last occasion extraordinary precautions were taken, in -view of her former experience. All the tests known to her physicians -were applied, and all doubts were set at rest. She was a second time -professionally declared to be dead, and the physicians left the house. -In preparing the body for burial it was accidentally pricked by a pin. -Soon afterwards it was discovered that a small drop of blood marked -the spot where the pin entered. This once more roused the hope of the -family, and vigorous treatment soon restored her to consciousness. She -is living to-day, a vigorous, useful woman. It is proper to note here -that upon being restored, the lady declared that she had never for a -moment lost consciousness, that she knew all that went on around her, -perfectly comprehended the significance of all the tests which were -applied, but felt the utmost indifference as to the result, and was -neither surprised nor alarmed when it was decided that she was dead. - -A few years ago, a gentleman of Harrisburg, Pa., apparently died after -a long period of suffering from inflammatory rheumatism, complicated -with heart trouble. Preparations were made for the funeral; but his -wife refused to allow the body to be packed in ice, fearing the -possibility of a premature burial, and announced her determination -to keep it for at least a week. The next day her hopes were realized -by finding her husband with his eyes wide open, and one of his arms -out of the position in which it had been placed. She called loudly -for him to arise, and with assistance he did so, and was placed in a -chair. Physicians were summoned, but before their arrival he was so -far recovered that their aid was unnecessary, and he soon recovered -from his illness. He states that during the time of suspended animation -he was perfectly cognizant of all that occurred around him, heard the -lamentations of the stricken family and the preparations for burial, -but was unable to move a muscle or utter a sound. - -The reading public has not forgotten the death of Washington Irving -Bishop, the celebrated mind-reader, which occurred under circumstances -that called forth the declaration on the part of his friends and -relatives that he was not dead before the surgeon's knife penetrated -his brain; that on several previous occasions he had been in a -cataleptic state, resembling death, for many hours at a time; and that -on one of these occasions his attending physicians had pronounced -him dead. The public will not soon forget the thrill of horror which -was felt when it was learned with what unseemly haste an autopsy was -performed upon that unfortunate man. - -These are not exceptional cases, nor is the phenomenon of modern -origin. It can be traced back through all the ages of which there are -records preserved, until it is lost in the twilight of tradition and -fable. - -In all human probability the ancient belief in vampirism had its origin -in discovered cases of suspended animation. It will be remembered -that whenever a corpse was suspected of being a vampire, the grave -was opened and the body was examined. If it showed no signs of -decomposition, the fact was held to be indubitable evidence of guilt. -The punishment was summary, and fully as effective as a modern autopsy; -it consisted in driving a stake through the heart. This simple process -effectually laid the "vampire ghost," and it no longer possessed the -power to "suck the blood of the living," and thus "continue to live -on in the grave," to use the language of an ancient official document -defining the characteristics of a vampire. - -Revolting and gross as was the superstition relating to vampirism, -is it not possible that, like most legendary tales, it had a basis -of truth, and that an essential part of that truth consisted, as -before remarked, of the fact that the cases referred to were cases of -suspended animation? Many cases are reported which appear to be well -authenticated, and they all seem to sustain this theory. One case -(which was officially attested) is related, where the body of a man -suspected of vampirism was exhumed after it had lain in the grave three -weeks. No signs of decomposition being visible, a stake was driven -through the heart, "upon which," says the report, "fresh blood gushed -from the mouth and ears." - -Another case is mentioned of one Arnold Paul, a Hungarian, whose body -was exhumed after it had been buried forty days. "His body," says the -narrator, "was red; his hair, nails, and beard had grown again, and -his veins were replete with fluid blood." The stake was brought into -requisition, and as it pierced his heart, he "uttered a frightful -shriek, as if he had been alive." - -Two erroneous impressions very generally prevail regarding catalepsy, -or suspended animation. One is that depriving the subject of air will -cause death in a few hours. Another is that catalepsy is a disease, or -is always the result of disease. Both of these hypotheses are clearly -disproved by the well-known experiments of the East Indian fakirs. - -One of the most clearly attested instances of the kind alluded to is -the experiment of the Fakir of Lahore, who, at the instance of Runjeet -Singh, suffered himself to be buried alive in an air-tight vault for -a period of six weeks. This case was thoroughly authenticated by Sir -Claude Wade, the then British Resident at the court of Loodhiana. -The fakir's nostrils and ears were first filled with wax; he was -then placed in a linen bag, then deposited in a wooden box which was -securely locked, and the box was deposited in a brick vault which was -carefully plastered up with mortar and sealed with the Rajah's seal. A -guard of British soldiers was then detailed to watch the vault day and -night. At the end of the prescribed time the vault was opened in the -presence of Sir Claude and Runjeet Singh, and the fakir was restored to -consciousness. - -Lieutenant Boileau relates another instance where a man suffered -himself to be buried for a period of ten days in a grave lined with -masonry and covered with a large slab of stone, the whole strictly -guarded day and night. On being restored to consciousness, the man -offered to submit to burial for a year, if the lieutenant so desired. - -Many other well-authenticated instances are related by British -residents in India, but these must suffice. In all these cases the -subjects were in perfect health when the experiments were made, and in -each instance the body, when disinterred, was found to present all the -characteristics indicating death, except decomposition. - -Volumes might be filled with well-authenticated cases of suspended -animation, varying in duration from a few hours to many months; but it -would be foreign to the purpose of this chapter to cite any. Sufficient -instances have been given to illustrate the points which I shall -attempt to make, as well as to show the intrinsic importance of the -subject and the danger to be apprehended from ignorance of the psychic -principles involved. - -The fundamental error into which many physicians have fallen consists -in the assumption that catalepsy is, _per se_, a disease. It must be -said, however, to the credit of the profession, that no one pretends to -understand it. Most medical writers confess that if it is a disease, -it is one of which the pathology is but little understood by the -profession, and they aver that morbid anatomy throws no light upon it -whatever. In fact, some well-known writers have doubted its existence, -and have attributed the recorded cases to gross imposture. It is, -however, generally held to be a functional nervous disorder; but the -tendency of modern investigation is in the direction of its psychic -aspects, and moral means are now largely employed in its treatment by -the best physicians. - -The truth appears to be that catalepsy is not a disease in any proper -sense of the word. The most that can be said is that it may be -considered a symptom of certain diseases. That is to say, inasmuch -as it commonly attacks those who are suffering from certain nervous -disorders, it might be said to be a symptom indicating the presence of -such disorders. But, I repeat, it is not a disease _per se_; and one -prominent medical authority goes so far as to admit that "in itself -catalepsy is never fatal." He might have gone further, and said that -other diseases are rarely fatal when catalepsy supervenes. - -Catalepsy belongs exclusively to the domain of hypnotism. I employ this -term in the broadest significance of its Greek radix; for no matter how -the condition is induced, it is purely a sleep of the objective senses, -a suspension of the vital functions, a rest of all the vital organs. It -can be induced in perfectly healthy persons by the hypnotic processes -on the one hand, or, on the other, it may supervene after a long period -of illness or nervous exhaustion. In both cases the phenomenon is -the same; and when the patient is intelligently treated, the effect -is always salutary. It is, in the highest sense of the phrase, a -manifestation of the _vis conservatrix naturæ_; it is, of a truth, -"tired nature's sweet restorer, balmy sleep." - -Catalepsy is always easily induced in a hypnotic subject by the -ordinary processes known to hypnotists, and the normal condition is as -easily restored. It is always refreshing to the subject, especially -when he is exhausted by mental or physical labor,--far more so than -is ordinary sleep of the same duration. The same is true of the -catalepsy which supervenes after a long period of illness or of nervous -exhaustion. That this statement is true of the first class, we have -the testimony of all who have been subjects of intelligent experiment. -That it is true of the second class also, is attested by the fact that -suspended animation is nearly always followed by the recovery of the -patient from illness. The cataleptic condition marks the crisis in many -diseases, especially those of the nerves. If the patient is properly -managed during that crisis, his convalescence is assured. - -Catalepsy may properly be divided into four classes, differing from -one another only in the causes which induce the condition. The first -is catalepsy from hypnotic suggestion; the second, epidemic catalepsy; -the third, self-induced catalepsy; the fourth, catalepsy arising from -disease or nervous exhaustion. Suggestion is the all-potent factor in -the production of the catalepsy of the first three classes, as it is -in the production of all other hypnotic phenomena. The suggestion may -come, first, from an operator who purposely induces the condition as -an experiment. Secondly, it may arise from the patient seeing other -cataleptic subjects. In such cases, catalepsy may run through a whole -school or a neighborhood, precisely as does epidemic insanity, St. -Vitus's dance, and many other nervous troubles. "Imitation," or the -disposition to imitate, has generally been assigned as the cause of -such manifestations becoming epidemic among children. But this is a -palpable error. It arises rather from the fear that each one feels--the -mental suggestion that each one makes--that he or she may be the -next victim. Thirdly, self-induced catalepsy is illustrated in the -experiments of the East Indian fakirs, and arises from auto-suggestion. -In these cases the condition is purely hypnotic, and is self-induced by -simple processes, well known to all who have made an intelligent study -of hypnotism as practised in the Orient. - -It is not, however, with these classes that we have to deal in this -chapter, but rather with cases which arise from disease or nervous -exhaustion. In such cases, suggestion can hardly be considered as an -initial cause, although, as we shall see further on, it is a potent -factor in deepening, prolonging, and terminating the condition. - -I have said that catalepsy marks the crisis in certain diseases. -It is, in fact, the supreme effort of nature to give the exhausted -nerves their needed rest. When this fact is once appreciated, and the -patient is intelligently treated on its basis, much needless alarm -will be saved, and many fatal errors will be avoided. The patient in -that condition is enjoying absolute rest. All the vital processes are -practically suspended. He is free from all pain, and is enjoying a -refreshing sleep,--a sleep so profound that it may be truly likened -to its "twin-brother, death." The depth and duration of the trance -will depend upon the necessities of the case. That is to say, it will -be proportioned to the severity of the patient's illness, and his -consequent need of rest and recuperation. - -The primary mistake which many physicians make in managing cataleptic -patients consists in seeking, by heroic treatment, to hasten -restoration to consciousness. No greater mistake is possible. If the -attempt is successful, it causes a fearful shock to the nerves, and -the effort is thwarted which nature is making to relieve the patient -and give rest to his already overstrained nervous system. If it is -unsuccessful, the patient is threatened with the danger of being buried -alive, or of an autopsy. These dangers are ever present; and as long as -physicians fail to recognize the pregnant fact that an advanced stage -of decomposition is the only infallible test of death, just so long -will the human race be menaced with the horrors of premature burial. - -The most important branch, however, of the subject of catalepsy is that -pertaining to its psychological features. I have said that catalepsy -belongs to the domain of hypnotism. I mean by this, not only that the -phenomenon is identical with the condition which can be produced by -the ordinary hypnotic processes, but that the cataleptic patient is -amenable to precisely the same psychological laws which govern the -ordinary hypnotic subject. - -The two fundamental propositions which bear upon this subject are the -following:-- - -First, a patient in a case of suspended animation or catalepsy, induced -by disease or nervous exhaustion, is amenable to control by suggestion -precisely as he is in the ordinary hypnotic state. - -Second, a patient in that condition is always conscious, subjectively, -of all that happens around him. That is to say, no matter how -profoundly the objective senses are locked in slumber, the subjective -faculties are ever alert, and the subject recognizes, often with great -acuteness, everything that goes on around him. This fact is not always -recognized by hypnotists, and it is safe to say that ignorance of this -one truth has been the source of more erroneous conclusions regarding -the significance of hypnotic phenomena than all other causes combined. -Hundreds of cases are reported where the patients noted all the -preparations for burial and all that was said and done, and yet were -unable to move or make the fact known that they were alive. This seems -to be the universal testimony, although it is possible that the patient -might not, in all cases, remember what he had experienced. In fact, -it is common for hypnotic subjects to forget their experiences during -the sleep; but that does not militate against the fact that they were -subjectively conscious at that time. - -The conclusions derivable from these premises are as important as -they are obvious. The first and most vital is that when a patient is -suffering from a disease which will induce catalepsy, and begins to -enter that state, the usual remarks and conversation of those at the -bedside must inevitably tend to deepen and prolong the lethargy. The -patient appears to be dying. The friends, by word and action, are -conveying the impression that death is at hand. The physician feels -the pulse, which grows fainter and fainter, until it is no longer -perceptible. He examines the heart until its pulsations cease. Finally, -he turns to the stricken friends, and in a solemn voice announces that -all is over,--the patient is dead. Now, if it happens that it is merely -a case of catalepsy, or suspended animation, the announcement by the -physician that the patient is dead is an all-potent suggestion which -is, and must inevitably be, seized upon by the subject and carried to -its legitimate conclusion. A case of prolonged suspension of animation -is the inevitable result, as the laws of hypnotism teach, if they teach -anything. The patient actually believes that he is dead. The statement -of this proposition seems almost ridiculous; but when it is remembered -that no suggestion seems absurd or incongruous to the hypnotic subject, -the proposition is seen at once to be an absolute verity. Who has not -dreamed of being dead? Few, if any, have not had this experience; and -yet the incongruity of the two ideas--of being dead and of calmly -reflecting on the subject--never strikes the dreamer's subjective -intelligence. Subjective impressions never seem absurd or incongruous -to the subject. This principle runs through all subjective mental -action, from the dreams of the healthy sleeper to the hallucinations of -the monomaniac. Subjective intelligence, be it remembered, is capable -of exercising but one form of reasoning,--the deductive. But it will -reason deductively from any premise imparted to it, by any form of -suggestion, with great acumen; and it never arrives at a conclusion -inconsistent with the premise,--that is, the suggestion. All the facts -known to the individual's objective experience which are inconsistent -with that premise stand for nought in presence of the one ever-present -idea. That idea is the major premise, unquestioned and indisputable, of -a syllogism which he will inevitably complete with logical accuracy. - -It is easy to see from what has been said what an appalling, -ever-present danger menaces the patient who, from any cause, becomes -cataleptic, especially the one who has reached the crisis of a -lingering illness, and is surrounded by physicians and friends who are -ignorant of the psychological principles involved. The natural language -of the emotions of the surviving friends, the wail of hopeless grief, -the administration of the sacraments of the Church, and, finally, the -authoritative announcement of the doctor that "He is dead!" all tend to -the one result. When to these are added the ice-pack or the embalmer's -fluid, it remains only for the performance of an autopsy to give the -_coup de grâce_. - -I shall not attempt to apply the principles here laid down to -particular cases. Those who are cognizant of the circumstances of any -case, either recorded or within their own private experience, will -easily recognize their significance. Nor shall I attempt to prescribe -the specific course to be pursued where suspended animation is -suspected, as that is the province of the physician in attendance on -each particular case. My object will have been accomplished if what I -have said shall be the means of directing the attention of the medical -profession to the psychic aspects of catalepsy, and to a more careful -study of the psychology of that science which has suffered so much -at the hands of charlatanism on the one hand, and prejudice on the -other,--hypnotism. - -Nevertheless, a few general observations regarding the proper course to -be pursued may not seem impertinent. It is obvious that when catalepsy -is suspected, or is possible, all allusion to or suggestion of death -should be avoided, especially by the physician in attendance. It should -not for a moment be forgotten that, however profoundly the objective -senses may be locked in insensibility, subjectively the patient is -awake and is taking cognizance of all that occurs, and appreciates with -wonderful, acuteness the significance of every word that is uttered. It -should be remembered that since suggestion can induce catalepsy, it can -also deepen and prolong the period of its duration. Conversely, it is -the most potent means of restoration. Other restoratives should rarely, -if ever, be resorted to. Violent means should never be employed. The -essential thing is a cheerful, confident demeanor in all present at the -bedside. Time should always be given for the conservative forces and -recuperative powers of nature to do their legitimate work, and in due -season the patient, who "is not dead, but sleepeth," will awake; or, in -obedience to suggestion, will "arise and come forth," saved from the -jaws of death,--rescued from the horrors of a living grave. - - - - -[Illustration] - - - - -CHAPTER XXII. - -PRACTICAL CONCLUSIONS AND SUGGESTIONS. - - The Normal Relations of the Objective and Subjective - Faculties.--Their Distinctive Powers and Functions.--The Infinite - Wisdom displayed in their Distribution.--It constitutes Man a Free - Moral Agent.--Limitation of Subjective Powers and Responsibilities - in this Life.--The Kinship of the Soul to God.--The Limitation - of the Powers of the Objective Mind.--The Transcendent Powers of - the Soul.--Errors of the Old Philosophers.--The Normal Functions - of the Soul in Earthly Life.--Dangers of Abnormal Exercise of - Subjective Power.--Nervous Disorders, Insanity, Imbecility, and - Moral Degradation.--The Importance of a Knowledge of the Law of - Suggestion.--Dangers of Mediumship.--Trance-speakers.--Immoral - Tendency of Ignorant Mediumship.--Tendency towards Free Love.--The - Causes.--The Orientalists.--Their Greater Powers and their Greater - Facilities for Self-delusion.--Practical Conclusions.--Warnings. - - -I have now presented the propositions of my hypothesis, together with -a brief outline showing its applicability to the leading psychic -phenomena; and it remains only to draw a few practical conclusions -which apply to every-day life. The first, and the most obviously -important one, relates to the exercise of subjective power, and the -normal relations of the objective and subjective faculties. In order to -do so clearly and concisely, it will be necessary to recall the terms -of the hypothesis. - -The first proposition is that the mind of man is dual in character. -This proposition, as we have already stated, has been more or less -dimly recognized by many philosophers in all ages; and during the -present century it has been gradually assuming a more definite status -in mental philosophy. Assuming, therefore, this proposition to be -true, it necessarily follows that the two minds must, normally, bear a -harmonious relation to each other. It follows that one of the two minds -must, normally, be subordinated to the other. Otherwise there would be -a conflict. Just here Liébault's discovery of the law of suggestion -comes in, and shows that the subjective mind is constantly controlled -by that power. It is true that Liébault and his followers have applied -the law only to the elucidation of hypnotic phenomena; and in that -have not always carried it to its legitimate conclusion. But it has -seemed to me that if the law is applicable to one class of psychic -phenomena, it must be equally applicable to all, as nature's laws admit -of no exceptions. I have therefore declared, as the second proposition -of my hypothesis, that the subjective mind is always controllable by -suggestion. - -Assuming, therefore, that these two propositions are true, it follows -as a necessary consequence that there must be some distinctive line -of difference between the methods of operation of the two minds. It -is obvious that there is a limitation of power in the subjective -mind, otherwise it could not be subordinated to the objective. Just -where this line of distinction could be drawn, and how it could -be formulated, was at first a perplexing question. There were no -authorities on the subject who ever hinted at a possible limitation of -reasoning power in either branch of the dual mind. On the contrary, -those who have observed the phenomena of subjective mental activity, -as seen in hypnotic subjects, in trance-speakers, and cognate -exhibitions, have been so profoundly impressed with its transcendent -powers that it has seemed impossible that it could be hedged about by -limitations. Philosophers from time immemorial have recognized its -tremendous powers of memory, and millions have sat entranced by the -eloquence of subjective speakers, and noted with profound admiration -their accuracy of logical deduction. So impressed has the world been -by such exhibitions that the soul has been held up as the infallible -guide to all that is pure and noble and good in humanity. It has -been called the Ego (which it truly is), and as such it has been -recognized as the inward monitor, whose monitions are always entitled -to reverential consideration. It was difficult, therefore, to imagine -any line of distinction between the two branches of the dual mind -which would place the subjective in a subordinate position. But for -the discovery of Liébault's law of suggestion that line would never -have been recognized. It now becomes evident, however, that the point -of its limitation of reasoning power is the starting-point. It has not -the power to formulate its own premises. The subsidiary proposition -of our general hypothesis is, therefore, that _the subjective mind is -incapable of inductive reasoning_. It will readily be seen that it is a -corollary of the law of suggestion; but the three propositions together -furnish the key to the whole science of psychology. - -I am aware that those who have hitherto regarded the soul as possessing -all the intellectual powers, as well as all the moral attributes, will -be shocked when they realize that the object of their admiration is -hedged about with any limitations whatever. The first question they -will ask is, "Why is it that God has given to man a soul possessing -such transcendent powers in certain directions, and yet under the -absolute control, in all its ideas and intellectual functions, of a -finite, perishable intelligence?" The broad and comprehensive answer -is, _To constitute man a free moral agent_. It needs no argument to -show that if the soul were not so limited in its initiative power of -reasoning, the finite, mortal man could not be held responsible for -the moral status of his soul. God gave to objective man the powers of -reason, inductive as well as deductive, for the purpose of enabling him -successfully to struggle with his physical environment. He gave him the -power to know the right from the wrong. He gave him supreme control -of the initial processes of reasoning, and thus made him responsible -for the moral status of his soul. The soul, in the mean time, so long -as it inhabits the body, is charged with limited responsibilities. It -is the life-principle of the body, and its normal functions pertain -solely to the preservation of human life and the perpetuation of the -human race. It possesses wonderful powers in other directions, under -certain abnormal conditions of the body, it is true. But their exercise -outside of those limits is always abnormal, and productive of untoward -results. Those powers of which we catch occasional glimpses, and which -so excite our admiration, are powers which pertain to its existence in -a future world. They are powers which proclaim it as a part of God, as -partaking of the nature and attributes of the Divine Mind. Its powers -of perception of the fixed laws of nature demonstrate its kinship -to Omniscience. It is independent of the feeble powers of inductive -reasoning when it is freed from its earthly trammels; and there is not -one power or attribute peculiar to the finite, objective mind that -could be of any service to the soul in its eternal home. We boast of -our powers of inductive reason, forgetting how little we have learned, -or ever can know, compared with what there is to learn. We forget that -they are the outgrowth of our physical wants and necessities, and -simply enable us to grope in the dark for the means of subsistence, and -to render our physical existence tolerable. The powers of the objective -mind, compared with those of the subjective mind, may be likened to a -man born in a cave, in which the light of the sun never entered, and -supplied only with a rushlight with which to grope his way and find -the means of subsistence. The light, feeble as it is, is invaluable to -him; for by its means he is enabled gradually to learn his bearings, -to take note of his environment, to make occasional discoveries of the -necessities of life, and finally to achieve some of the comforts of -existence. The more he discovers, the more he appreciates the value -of his rushlight and the more he boasts of its transcendent powers of -illumination. He hears vague reports of an outside world where the -comforts and luxuries of life are comparatively easy to obtain, and he -resolves to grope his way out. He is told that the outside world is -lighted by a great luminary which will render his rushlight of no value -to him except as a reminder of the limitations of his cave-life. But -he is sceptical, and points with pride to his accumulations and the -discoveries he has made with the aid of his "God-given illuminant," and -refuses to believe that there is a possible state of existence which -would be tolerable without rushlights. At length a cataclysm of nature -throws him upon the outside world in the full blaze of the light of a -midday sun. He then finds that he is in a world of light; that he can -perceive things as they are, and observe their bearings and relations -to each other, and he finds that the rays of his rushlight are no -longer visible. It is obvious that this is but a feeble illustration of -the difference between the powers of inductive inquiry into the laws -of nature, and the powers of perception possessed by the subjective -entity. When the soul is freed from its physical trammels it ascends -to its native realm of truth, and, untrammelled by false suggestions -arising from the imperfect knowledge of the objective mind, it "sees -God as he is;" that is, it apprehends all his laws, and imbibes truth -from its Eternal Source. - -It must not be forgotten in this connection that the subjective mind -is the soul, or spirit, and is itself an organized entity, possessing -independent powers and functions; while the objective mind is merely -the function of the physical brain, and possesses no powers whatever -independently of the physical organization. The one possesses dynamic -force independently of the body; the other does not. The one is capable -of sustaining an existence independently of the body; the other dies -with it. It is just here that the ancient philosophers made their -greatest error; and that error has been transmitted down through -all the ages. They recognized the dual character of the mind, but -saw no fundamental difference in the functions of the two minds. It -never occurred to them that there was, or could be, any limitation of -power in either that was not common to both. They recognized man as -a trinity, the three elements of which are "body, soul, and spirit." -The soul, in their system of philosophy, corresponds to the objective -mind, and the spirit to the subjective mind. They considered only the -functions of the two minds as minds, and constantly regarded the -two as possessing only co-ordinate powers. Or, if they regarded them -as entities, they considered that while each was an entity, it was, -somehow, inseparably joined to the other in function and destiny. -Hence, according to their philosophy, if one survived the death of -the body, both must survive it. This fundamental error shows itself, -in various forms, in every system of philosophy, from Plato down; and -it will continue to breed confusion and uncertainty in the human mind -until the fact is recognized that the subjective mind, or spirit, as -Plato designates it, is a distinct entity, possessing independent -powers and functions; whereas the objective mind, or the "soul," of -the ancient philosopher, is merely the function of the physical brain. -This latter proposition is demonstrated by every consideration of its -powers, functions, and limitations. Its powers wholly depend upon the -physical condition of the brain. They decline as the body weakens. -They become deranged and useless as the brain becomes disorganized -from physical causes. Its distinctive functions pertain solely to -physical existence. It has the power of independent inductive reasoning -to compensate for its total want of power to perceive by intuition. -But, as I have already pointed out, inductive reasoning is merely -a laborious method of inquiry, and pertains wholly to our physical -existence. It would be as useless to the spirit in an existence where -all truth is perceived by intuition, as a tallow-dip in the full blaze -of a noonday sun. It may be set down as a maxim in spiritual philosophy -that there is not one power or function of the objective mind which -distinguishes it from those of the subjective entity, that could be of -any service to the latter when it is freed from its earthly environment. - -The peculiar functions of the physical brain are therefore no more -entitled to be considered as an immortal entity, or as any necessary -part or function of an immortal entity, than are the physical functions -of deglutition or digestion, or the physical power of pedal locomotion. - -It is not for man to question the wisdom of God in so ordaining the -relations of the soul to the body as to subordinate the eternal to the -perishable. But it is man's duty so to exercise his powers of induction -as to ascertain those relations; and, having done so according to -his best lights, so to order his conduct as to do his whole duty to -himself and his Creator. As we find those relations exist, the whole -responsibility rests upon the objective man. He is a free moral agent, -and has it in his power to train his soul for weal or woe, for this -life and for eternity. - -It is of the relations which exist between objective and subjective -man in this life that I propose to offer a few practical suggestions -at this time. I have already shown that the normal functions of the -subjective mind are apparently limited to the preservation of human -life and the perpetuation of the human race. These functions are -manifested in what are known as instincts. The first is the instinct -of self-preservation; the second is the instinct of reproduction; -and the third pertains to the preservation of the offspring. In the -last may be included the instinctive desire to preserve human life -generally. Outside of these limits all phenomenal subjective mental -activity appears to be abnormal. I say _appears_ to be abnormal, for -the reason that we have no means of judging, except from a consensus -of facts. The facts which pertain to the subject can be found in the -greatest abundance in spiritistic circles, for the reason that it is -there that subjective activity is greatest in modern times. I venture -to say that no one of the better class of spiritists will deny the fact -that most professional mediums eventually become physical wrecks; many -are overtaken by mental derangement, and some by a moral degradation -too loathsome to be described. Few, if any, escape serious physical -trouble. This, of itself, is sufficient evidence of abnormality, -and should serve as a warning against the too frequent exercise of -subjective power. The majority of spiritistic mediums are more or less -afflicted with nervous disorders, and many of them are hysterical to -the last degree. Most of them complain of extreme nervous exhaustion -after a séance, and many require days to recover from the effects of a -prolonged exercise of subjective power. It may be said that I mistake -the cause for the effect; that is, that it may be only weak and nervous -physical organisms that are capable of exercising subjective power. I -am aware that the question is not free from difficulty, and that one -is liable to fall into error in discussing a subject that is so little -understood. The fact remains, nevertheless, that nervous disorders and -mediumship are generally associated, and that fact alone is indicative -of abnormality. Whether we are to regard the exercise of subjective -power as productive of abnormal physical conditions, or are to suppose -that it requires an abnormal physical organism to produce subjective -phenomena, matters little. The conclusion must be the same,--that the -exercise of subjective power is abnormal, and should be avoided until -more is known of the proper conditions of its exercise than has yet -been discovered. - -There is a further difficulty attending the consideration of this -subject which must not be lost sight of, and that is the question how -far suggestion may enter as a factor in the case. It is well known -that some mesmeric healers fancy that "they take on the conditions of -the patient," as they phrase it. That is, they feel the symptoms which -afflict the patient. There is no question of the fact that those who -enter upon the treatment of a case with that idea firmly fixed in their -minds will experience the anticipated sensations, often to a marked -degree. But late scientific experiments disclose the fact that such -phenomena are always the effect of suggestion. The physical exhaustion -which some healers feel after the treatment of a case is also -largely due to suggestion. These effects may always be counteracted -by a vigorous auto-suggestion; and, moreover, the same means may be -effectively employed to produce exactly the opposite effects upon -the operator. That is to say, the mental healer, by whatever method -he does his work, may always cause his treatment of a patient to -redound to his own benefit, as well as to that of the patient, by the -exercise of the power of auto-suggestion. It is therefore impossible -to say just how far suggestion enters as a factor in the production of -untoward physical results from the exercise of mediumistic power. It -is certainly traditional among the fraternity that nervous exhaustion -ensues from its exercise, and the results are appalling. How far the -effects may be counteracted by intelligent auto-suggestion, remains -to be settled by the process of evolution. There is, however, little -hope of any change for the better so long as the spiritistic medium -believes himself to be under the domination of an extraneous force -which is beyond his control, and the effects of which he is powerless -to mitigate. - -This phase of the subject is, however, of little importance compared -with the mental effects produced by the too persistent exercise of the -subjective faculties in the production of phenomena. Again we must draw -our illustrations from spiritistic circles. It is undeniable that the -tendency of mediumship is to unhinge the mind, to destroy the mental -balance, and often to produce the worst forms of insanity. And it is -noticeable that the more thoroughly sincere the medium is in his belief -in the genuineness of his power to evoke the spirits of the dead, the -greater is the tendency to insanity. The reason is obvious. If he -sincerely believes himself to be under the control of an extraneous -power, he yields implicit obedience to that power; especially if it -assumes to be a superior mentality, as it generally does. Instead of -assuming control of the power, he allows it to control him. As a matter -of course, he is ignorant of the laws pertaining to it. He is ignorant -of the fact that the force which controls him resides within himself, -and is not a superior being commissioned from Heaven to convey a -message from the Source of all knowledge. He is dazed by its wonderful -exhibitions of superior intelligence, is captivated by its eloquence, -and awed by its assumption of authority. In short, he knows nothing of -its source, or the limitations of its powers of reasoning. The result -is that he yields implicit obedience to its guidance in all things. His -reason has abdicated its throne and abandoned its functions, and he is -at the mercy of his subjective mind, which, in turn, is controlled by -the false suggestions of his own disorganized and subjugated objective -intelligence. His physical degeneracy keeps pace with his mental -decline, his whole nervous system is prostrated by excessive exercise -of subjective power, and too frequently the end is acute mania or -drivelling imbecility. - -One of the most fascinating and seductive forms of subjective mental -activity is exhibited in trance, or inspirational, speaking. A medium -of fair intelligence and some education, obtained, perhaps, by -desultory reading of spiritistic and miscellaneous literature, develops -himself into an inspirational speaker. As a sincere spiritist, he -believes himself to be controlled by some great spirit who in life -was celebrated for his eloquence. He ascends the rostrum and amazes -his audience by his wonderful oratory, his marvellous command of the -resources of his mind, and, above all, by the clearness and cogency of -his reasoning. Those who have known him before and are aware of the -limits of his education are the most surprised of all, and no argument -can convince them that he is not inspired by some almost superhuman -intelligence from another world. They know nothing of the wonders of -subjective mental power; they have no knowledge of the perfection of -subjective memory, which gives the speaker perfect command of all he -has ever read, or of the logical exactitude of the deductive reasoning -of the subjective intelligence. The speaker, on his part, finds himself -in possession of such wonderful powers and resources, emanating, as -he believes, from an extraneous source, abandons his old pursuits, -and devotes himself to the work of his inspiration. It is an easy -and pleasurable existence for the time being. He finds that there is -no need of taking thought of what he is to say, for ideas, and words -with which to clothe them, flow from him like a mountain torrent. He -finds himself in possession of knowledge which he has no objective -recollection of ever having acquired, and of ideas which were foreign -to his objective intelligence. He believes, and, from his standpoint, -has every reason to believe, that he is inspired by some lofty spirit -whose knowledge is unlimited and whose resources are unfailing. He -feels that he has no need of further reading or study, and the work of -objective intellectual labor soon becomes a drudgery. The result is -that his objective intellectual growth soon comes to a stand-still, -and at length his objective intellect begins to deteriorate. In the -mean time his subjective powers may continue to grow in brilliancy -for a time, or at least they shine with a new lustre, as they are -compared with the deepening dulness of his objective intellect. -At length he becomes fitful, erratic, eccentric. As his objective -powers deteriorate, they no longer have any semblance of control -over his subjective mind. The suggestions which reason, in its best -estate, may have given to his subjective mind, as a starting-point -for his discourses, are no longer available, for his power to reason -is failing. His friends, who follow him from place to place, begin -to notice that he talks one thing at one place, and the opposite at -another. They attribute the fact to the control of different spirits at -different times, and for a time they are consoled. Eventually the fact -is forced upon them that in his normal, or objective, condition he is -growing more and more erratic, and that at times his conversation is -the merest drivel. As in all the other forms of subjective development -mentioned, his physical deterioration keeps pace with his mental -decline. In the mean time his subjective powers appear to deteriorate. -It is not true, in fact, that his subject mind, _per se_, deteriorates, -for that is impossible. But as it is always controlled by suggestion, -it necessarily takes its cue from the suggestions conveyed to it by -the objective mind. When that ceases to develop, the subjective mind -keeps on in its old rut, for the obvious reason that no new ideas -are imparted to it. When the objective mind begins to deteriorate, -its suggestions are no longer coherent, and the subjective mind is -necessarily incoherent in exact proportion. Its deductions from a false -or imbecile suggestion will be logically correct; but, as a matter -of course, a false, extravagant, or imbecile premise, followed to -its legitimate, logical conclusion, necessarily leads the mind into a -corresponding maze of extravagance and imbecility. It is therefore no -indication of a decline of subjective powers, but it is a demonstration -of the universality of the law of suggestion. It goes without saying -that if an inspirational speaker were aware of the source of his power, -and of the laws which govern it, and would constantly keep it under the -control of his reason, he could utilize it to the very best advantage. -A cultured man of well-balanced intellect would then formulate his own -premises according to the best lights obtainable through the processes -of inductive reasoning, and "inspiration would do the rest." If his -premises were correct, the subjective mind could always be depended -upon to deduce the correct conclusions, and to illustrate them by -drawing upon the resources of its perfect memory of all that the -individual has ever seen, heard, or read bearing upon the subject. -Such a man would be known as a man of "genius," in whatever direction -he exercised his powers. And just in proportion to the natural powers -and cultivation of his objective mind and the extent of his objective -information would his subjective manifestations be brilliant and -powerful. - -I do not say that such an exercise of subjective power would not be -abnormal and productive of untoward physical consequences. Men of -genius in all ages of the world have unconsciously exercised this -power. But men of genius the world over have been too often noted for -abnormalities of character and conduct. Profane history furnishes but -one example where a man of genius appears to have been in possession of -objective and subjective powers perfectly balanced, and who was able to -utilize his enormous objective advantages, resulting from constant and -intimate association with the greatest minds of his generation, in the -subjective production of works which must always stand pre-eminent. It -is unnecessary to say that I allude to Shakspeare. So little is known -of his private life that it is impossible to judge whether abnormal -physical effects resulted from his labors. But his works are full of -internal evidence that his subjective powers were under the constant -control of a well-trained and perfectly balanced objective intellect. - -It is of course impossible to say just how far subjective power might, -normally, be employed in the direction indicated, in the absolute -dearth of examples where it has been employed with a full knowledge -of the laws which govern it. But certain it is that so long as it is -exercised under the delusion that it is an extraneous and superior -power, over which the objective man possesses no control, just so -long will the victim of the delusion be subject to the caprice of an -irresponsible power, which will eventually drive him to the horrors of -insanity or leave him in the darkness of imbecility. - -Of greater importance than either the physical or mental deterioration -of the one who habitually exercises subjective power in the production -of phenomena, is the moral aspect of the question. One may escape -serious physical consequences of mediumship, or he may succeed in -maintaining a sufficient outward semblance of mental equilibrium to -keep out of the insane asylum; but no well-informed spiritist of the -better class will attempt to deny or weaken the force of the statement -that a mephitic moral atmosphere surrounds the average spiritistic -medium. I do not assert by any means that all mediums are immoral. On -the contrary, there are many noble men and pure women who habitually -exercise mediumistic power. Otherwise, the tendency to looseness of -morals which characterizes so many of them would be difficult to -account for on other than physiological grounds. Books have been -written to account for this tendency, on the hypothesis that immorality -is a consequence of the nervous derangement which follows the practice -of mediumship. This hypothesis necessarily presupposes the invariable -connection of immorality with a nervous disorder, and the latter with -mediumship. The common experience of mankind may be invoked to prove -that there is no invariable connection of the kind existing. Another -cause must therefore be sought for the too-frequent association of -immorality with mediumship. - -Those who have followed me in my brief analysis of the causes which -conspire to bring about the mental deterioration of the spiritistic -medium will anticipate me in what I have to say concerning the causes -of the moral degradation of the same class. The medium, if he is -sincere in his professions of belief in the alleged communication of -spirits of the dead through him, believes himself to be under the -care and control of a higher and purer mentality than his own. He -believes in its lofty assumptions of mental and moral superiority, and -he becomes accustomed to ask its advice in all things pertaining to -his personal well-being. He frequently finds its advice to be of the -best, and he gradually accustoms himself to submit to its guidance in -all things. He assumes and believes that in the clearer light of the -world of spirits many of the artificialities of mundane civilization -are held in pitying contempt, and he frequently comes to believe -that many of the restraints of human society are purely artificial, -and have no foundation in true morality or religion. He generally -regards himself as a reformer, having broken away from the orthodox -creed, and becomes the advocate of a new religion. Like most radical -reformers who find the world all wrong in one respect, he immediately -assumes that it is wrong in everything; and nothing will satisfy his -ambition short of destroying the whole fabric of civilized society, and -instituting a new order of things more suited to his ideas of human -progress and felicity. It all too frequently happens that one of the -first "artificial" institutions of society which becomes the object of -private attack by the spiritual medium is the marriage relation. He -sees much domestic infelicity surrounding him, and is perhaps tired -of the restraints which it imposes upon himself, and he consults his -spirit guide as to the propriety of setting at defiance the laws of -human society in that regard. Now, if his "spirit guide" were what he -believed it to be, or what it assumed to be,--a pure and lofty spirit, -disenthralled from the temptations and weaknesses of the flesh, and -drawing inspiration from the society of just men made perfect,--there -could be no doubt of the character of the advice it would give him. -But, being the medium's own subjective entity, bound by the laws of its -being to control by the power of suggestion, it necessarily follows the -line of thought which is uppermost in the medium's objective mind, and -it gives the advice most desired. Moreover, from the premises suggested -by the unhallowed lusts of the medium, it will frame an argument so -plausible and convincing to his willing mind that he will fancy that, -in following the advice of his "control," he is obeying the holiest -impulses implanted in his nature by a God of love. - -I do not charge spiritists as a class with being advocates of the -doctrines of free love. On the contrary, I am aware that, as a class, -they hold the marriage relation in sacred regard. I cannot forget, -however, that but a few years ago some of their leading advocates -and mediums proclaimed the doctrine of free love in all its hideous -deformity from every platform in the land. Nor do I fail to remember -that the better class of spiritists everywhere repudiated the doctrine -and denounced its advocates and exemplars. Nevertheless, the moral -virus took effect here and there all over the country, and it is doing -its deadly work in secret in many an otherwise happy home. And I charge -a large and constantly growing class of professional mediums with being -the leading propagandists of the doctrine of free love. They infest -every community in the land, and it is well known to all men and women -who are dissatisfied or unhappy in their marriage relations that they -can always find sympathy by consulting the average medium, and can, -moreover, find justification for illicit love by invoking the spirits -of the dead through such mediums. - -As before remarked, I do not charge mediums as a class with immoral -practices, nor do I say that the exercise of subjective power, _per -se_, has a tendency to induce immoral practices. What I do say is, that -through a want of knowledge of the laws which pertain to subjective -mental activity, the one who exercises that power in the form of -mediumship is in constant danger of being led astray. He invokes a -power that he knows nothing of,--a power which may, at any time, turn -and rend him. - -The man or woman whose heart is pure, in whom the principles of -virtue and morality are innate, is in no danger of being corrupted by -the exercise of mediumistic power. The auto-suggestions of such are -constantly on the side of virtue, and a corrupt communication could not -emanate from such a source. But to the young, whose characters are not -formed, and to those whose notions of morality are loose, the dangers -of mediumship are appalling. - -I have felt obliged to draw my illustrations from spirit mediums for -the reason that mediumship is the form which subjective activity takes -in the Western world. Other forms, however, are being introduced from -the Orient, and may soon become common in this country. The Western -world is threatened with a revival of the arts of the magician, the -conjurer, and the wizard. It may be true, and doubtless is, that the -Eastern adepts know more of the practice of subjective arts than is -dreamed of by spiritists. The fact that they denounce as dangerous to -health, morals, and sanity the practice of mediumship, is a hopeful -sign. That they are aware that the power which controls the medium -emanates from himself, is demonstrative of their advancement in -practical knowledge of the subject. But that they are reliable guides -to the safe exercise of subjective power has not been demonstrated. It -is certain that they are yet ignorant of the fundamental principles -which underlie the science of the soul, for they have yet to learn the -law of suggestion, and to appreciate the subtle _rôle_ which that power -plays in every psychic phenomenon. Their whole system of spiritual -philosophy has been built up in ignorance of that law, and hence they -are necessarily subject to the same delusions, arising from the same -sources of error, that have misguided all mankind, in all the ages of -the world, prior to the discovery of that law. They believe in their -power to communicate with the spirits of another world, precisely the -same as do the modern spiritists. The foundation of their belief is the -same; namely, psychic phenomena produced by themselves, in ignorance -of the fundamental laws which govern it. The only difference resides -in the fact that the Orientalists have the power to produce a greater -variety of startling phenomena, and hence are in possession of greater -facilities for deceiving themselves. No advantage, therefore, can be -gained by studying their philosophy or practising their arts, except as -a means of gaining general information or for purposes of scientific -experiment; and the warning against indulging in the indiscriminate -practice of mediumship holds good against the too frequent exercise -of subjective power in any direction, or for any purpose save that of -scientific investigation or healing the sick. - -It should be remembered always that the power of the subjective entity -is the most potential force in nature, and when intelligently directed -the most beneficent. But, like every other power in nature misdirected, -its destructive force is equally potent. - -In conclusion, I desire again to impress upon the reader the absolute -necessity of always holding the subjective entity under the positive -domination of objective reason; and I here repeat, what I have -again and again sought to enforce, that insanity consists in the -usurpation by the subjective mind of the throne of reason. The terrible -potentialities of the subjective entity are as much to be feared as -admired, and no faculty that it possesses is more to be dreaded and -guarded against than its awful power and inexorable exactitude of -logical deduction, when reasoning from premises that have not been -demonstrated by the processes of induction. - - - - -[Illustration] - - - - -CHAPTER XXIII. - -THE PHYSICAL MANIFESTATIONS AND PHILOSOPHY OF CHRIST. - - The Great Stumbling-block, Unbelief in the Physical History of - Christ.--Modern Science confirms the New Testament.--Internal - Evidence of the Truth of the History of Jesus.--The Scientific - Accuracy of his Statements.--The Exoteric and the Esoteric - Doctrines.--Parables.--Esoteric Doctrines Reserved for Modern - Science to discover.--The Spirit of Truth.--Jesus the first to - proclaim the Scientific Truth.--The Doctrine of Faith.--Healing the - Sick.--Natural Law.--Faith essential then as now.--Illustrative - Incidents.--Jairus' Daughter.--Seven Scientific Steps.--Secrecy - enjoined.--Scientific Reasons.---Rediscovery of the Science of - Mental Therapeutics in Modern Times.--Nothing discovered that Jesus - did not know.--Absent Treatment.--The Power to heal transmitted to - all Future Generations.--The Conditions.--Conclusions. - - -It was no part of my original intention in writing this book to enter -upon the discussion of theological questions, or to speculate upon the -possible condition of the soul after the death of the body. Nor shall -I, to any great extent, enter upon that prolific field of discussion -at this time. Nevertheless, I cannot refrain from presenting a few -thoughts which have forced themselves upon me concerning the relation -which the hypothesis under consideration bears to the history and -doctrines of the man Jesus Christ. In doing so I hope to offend no -man's theology, and to avoid the accusation of seeking to "open the -secret of spiritual life in the criminal court of empirical philosophy." - -It has often been said that the laws which enable man to perceive -spiritual truths, or to apprehend the relation which his spiritual -nature bears to the Christ, cannot be formulated by any known methods -of finite reasoning, that spiritual truth must be approached from the -spiritual side, and that it must be perceived by the eye of faith. -Nevertheless, there are many who have never been able to attain that -faith in the spiritual nature of Christ, for the reason that they -persist in approaching him by and through the finite processes of -reasoning. Their conceptions of him come through the history of his -physical life, and their doubts arise through their unbelief in the -verity of the history of his physical manifestations. The history of -critical warfare upon Christianity will bear out the statement that -this is, and has ever been, the great stumbling-block. The assaults of -scepticism have always been upon the man Christ; and, being unable to -reconcile the accounts of his physical history and manifestations with -the laws of nature, as understood by his critics, sceptics have ignored -the spiritual side of his character, and ended in total unbelief in his -divine attributes. - -If, therefore, the discoveries of modern science can be made to -throw any light upon the history of the man Jesus; if they confirm -all that has been said of the physical phenomena which characterized -his career,--the first great obstacle which stands in the way of the -acceptance of the essential spiritual doctrines which he promulgated -will be removed. - -If, in addition to that, it can be shown that the discoveries of modern -science not only confirm the story of his physical manifestations, -but demonstrate the essential truth of the central idea which he -promulgated concerning man's immortality, show the philosophy of -his mission on earth, and prove that he was, and is, as a matter of -scientific truth, the Saviour of the souls of men, there will be little -left upon which scepticism can hang a reasonable doubt. - -I undertake to say that modern science can do all this, and more. - -It has often been said that the New Testament bears internal evidence -of its own truth. This is true. But it is not true in the sense in -which it has been stated. It has been said that such evidence consists -in the alleged fact that at the time when Christ lived, there was no -one else capable of formulating the code of ethics and morals which he -promulgated. That this is not true is evidenced by the writings of many -who preceded him. The golden rule itself, which may be said to embody -the noblest conception which has been given to mankind of man's duty -to his fellow-man, is found in the writings of Confucius. The code of -ethics found in the writings of the ancient Greek philosophers will -compare favorably with anything found in the New Testament. It is not -in this, therefore, that the internal evidence of the truth of the New -Testament is to be found. - -But I undertake to say that in view of the state of scientific -knowledge which existed at the time when Christ appeared on earth, it -was absolutely impossible that a fictitious character could have been -created, embodying the salient features of the physical history and -character of Christ, by any one of his day and generation. The writers -of the New Testament must have had an original from which to write -the history, draw the character, and state the attributes of Christ. -This is especially true of his physical history and manifestations; -for no one but he was at that time capable of doing his work or of -formulating with scientific accuracy the secret and source of his -power. Nor was any one of his day capable of conceiving the ideas -which he promulgated concerning his spiritual mission on earth, or of -stating, as he did, the exact conditions upon which mankind must depend -for salvation and immortality. He did not formulate the scientific -principles which underlie his doctrines, for the world was not ready to -receive, nor capable of appreciating, them; he only stated the facts. -It has been left for the discoveries of modern science to demonstrate -the scientific accuracy of his statements. That he understood the -principles which underlie his doctrines and constitute the secret of -his power, goes without saying; but his biographers did not understand -them, or, if they did, they were as reticent as he was. Nor is it -important to know whether they were or were not in possession of that -knowledge. The point is, that they could not have created the character -without the original to draw from, and, _a fortiori_, they could not -have formulated the doctrines which, after the lapse of nineteen -hundred years, prove to be scientifically correct. But it is said that -they were inspired. Leaving out of consideration the theological idea -of inspiration, it is certain that they were inspired in the highest -and best sense of the word. They were inspired by the authoritative -declarations of the Master,--by his statement of the great principles -of his philosophy; by the words of him "who spake as never man -spake,"--words of which he made the declaration, that, "though heaven -and earth shall pass away, my words shall not pass away." With this -view of the source of the inspiration of the writers of the New -Testament, the internal evidence of the essential truth of the history -of Jesus Christ is demonstrative. - -If Jesus had formulated the scientific principles which pertain to -his doctrines and his works, and had taught them to his disciples, -there would have been no internal evidence whatever of the truth of -his history, or that he ever existed. The reason is obvious. If his -biographers had been in possession of that knowledge, no matter from -what source they obtained it, it would have been possible for them to -create a fictitious character possessing all the powers and attributes -of Christ. A few years ago it would have been impossible for the most -lively imagination to picture two men, standing a thousand miles apart, -transmitting oral messages to each other over a wire stretched between -them. If, however, a statement had been made by any one that he had -seen the feat performed, the existence of the telephone to-day would be -demonstrative evidence of the truth of his statement, however sceptical -his own generation might have been. In other words, the discoveries of -modern science would have developed the fact that he spoke the truth. -If it were known that the man who made the statement knew absolutely -nothing of the science of electricity, the internal evidence of its -truth would be all the stronger; for a man well versed in the science -of electricity might be supposed to be capable of imagining the -possibility of such an invention, and stating its existence as a fact. -But a man ignorant of electrical laws could by no possibility conceive -the idea of the telephone; he must be presented with the concrete fact -in order to be able to state it intelligently. - -It was so with the biographers of Jesus. They knew nothing of the -scientific principles involved in the performance of his wonderful -works. They knew only the facts, and they recorded them. He gave to -his apostles just enough information to enable them to continue his -work. He stated the conditions of success, and promised the world -that whosoever complied with those conditions should be able to do -even greater works than he had done. He formulated the doctrine -of immortality, and stated the conditions of its attainment. His -biographers have recorded his words, but not his reasons, for he -gave none. If, therefore, science demonstrates that the powers that -he possessed are possible, that the conditions of their exercise -are precisely what he declared them to be, and that they cannot be -exercised without a strict compliance with those conditions, the -internal evidence for the truth of his history is overwhelming. -Modified by the nature of the subject, and of the proofs required, the -same may be said of his spiritual doctrines. - -His practical wisdom is nowhere shown more conspicuously than in his -reticence. He had two very important reasons for withholding a full -disclosure of the underlying principles of his philosophy, or of the -laws which pertain to his physical manifestations. The first was that -the world was not ready to receive the whole truth. This was said to -his disciples during his last interview with them previous to his -crucifixion. "I have yet many things to say unto you, but ye cannot -bear them now." He had given to his followers all that it was expedient -to give in that age. He had told them the conditions of salvation. -He had taught them how to heal the sick. He had taught them how to -employ their powers in doing good, both physically and spiritually. But -he knew that the same power which he taught them how to use for the -physical benefit of mankind might also, in the hands of wicked men, be -employed for doing evil. He knew that the condition of its exercise for -evil purposes was a full knowledge of the laws which pertain to it. -He knew that in the hands of the majority of the men of his day and -generation it was a dangerous power,--too dangerous to be intrusted to -the world in its then stage of public and private virtue, morality, -religion, and enlightenment. - -There was an exoteric doctrine which he promulgated to the world, and -an esoteric doctrine which he deemed it inexpedient to divulge before -the world was prepared to receive it. His whole career illustrates this -important fact. - -His habit of speaking to the multitude in parables, together with -his reasons for so doing, constitutes the strongest evidence of his -determination to conceal his esoteric doctrines from the common people. - - "And the disciples came, and said unto him, Why speakest thou unto - them in parables? - - "He answered and said unto them, Because it is given unto you to - know the mysteries of the kingdom of heaven, but to them it is not - given.... - - "Therefore speak I to them in parables: because they seeing see - not; and hearing they hear not, neither do they understand.... - - "For this people's heart is waxed gross, and their ears are dull of - hearing, and their eyes they have closed.... - - "All these things spake Jesus unto the multitude in parables; and - without a parable spake he not unto them: - - "That it might be fulfilled which was spoken by the prophet, - saying, I will open my mouth in parables; I will utter things which - have been kept secret from the foundation of the world."[39] - -These passages make it as clear as words can formulate a proposition -that he deemed it inexpedient to divulge to the people anything more -than they could understand and assimilate. His estimate of men and his -knowledge of their needs were perfect; and he gave to each class with -whom he had to deal, just what was necessary to enable it to perform -the work assigned to it. He taught the multitude the principles of -morality and justice among men, and pointed the way to eternal life; -but he did not teach them how to heal the sick. He taught his chosen -ones the true method of healing the sick, and divulged the exact -conditions of its exercise; but he did not teach them the scientific -principles upon which his system of healing was founded. They were no -more capable of understanding those principles than were the multitude -capable of acquiring the power to heal the sick. He gave to each -according to his needs; and, true to his spiritual mission, Christ -enjoined upon all men the necessity of first seeking the kingdom of -heaven, when all other needful things would be added unto them. It -was not necessary for his disciples to know the esoteric science of -healing, in order to enable them to heal the sick, any more than it is -for us to-day. We may know how little the knowledge of true scientific -principles involved in the exercise of that power has to do with -success in healing, when we observe the diversity of views entertained -on the subject by the successful healers of modern times. Christ gave -to the world all the knowledge necessary for the successful exercise of -that power in the one word _faith_. He was the first who taught that -lesson to mankind; and it holds as good to-day as it did when he first -proclaimed it to the multitude upon the banks of the Jordan. - -The second reason for withholding a statement of the scientific -principles involved in his manifestations of power and his spiritual -philosophy was that he foresaw the time approaching when the world -would reason it out for itself; and that when that time came, mankind -would be prepared to receive it. He foresaw that in the progress of -civilization and enlightenment the time would surely come when the -world would not be content to rest its belief upon the doctrine of -any one, whatever his claims to inspiration or authority. In other -words, he foresaw the present age of materialism, and its tendency -towards scepticism regarding everything which cannot be scientifically -demonstrated by the inductive processes of reasoning. He knew that when -that epoch should have arrived in the history of man's intellectual -development, the truth of his doctrines would be all the more forcibly -impressed upon mankind if they could be proved by the inexorable rules -of logic. Besides, science and inductive reasoning would have been -lost upon the people with whom he had to deal. That he fully realized -this is shown by his implied rebuke to the nobleman of Capernaum, -when he exclaimed, "Except ye see signs and wonders, ye will not -believe." To have attempted to reason with them would have been like -"casting pearls before swine." He appealed to them by the only logic -they could understand. He offered to them the only evidence they could -appreciate,--the evidence of their senses. - -That Christ foresaw the time when the world would be in possession of -indubitable evidence of the truth concerning him, but that he knew -that the time had not yet come, is clearly shown by his remarks to his -disciples in his memorable interview with them just previous to his -crucifixion: - - "I have yet many things to say unto you, but ye cannot bear them - now."[40] - -This refers to the then existing conditions. He had given them all -the proofs that they were capable of appreciating of the truth of his -doctrines. In the next sentence he refers to the time to come, when -still more evidence would be given to the world. - - "Howbeit when he, the Spirit of truth, is come, he will guide you - into all truth."[41] - -This clearly refers to the time, which was yet to come, when mankind -should seek the truth and demand to know it. The "Spirit of truth" is -a personification of that spirit in man which seeks to learn the truth -for its own sake, by the only process known to this world,--inductive -reasoning. That day has come. The Spirit of truth is abroad throughout -all the civilized world, and it demands reasons for the faith that is -in the Christian Church. - -Again Christ said:-- - - "But when the Comforter is come, whom I will send unto you from the - Father, even the Spirit of truth, which proceedeth from the Father, - he shall testify of me: - - "And ye shall also bear witness, because ye have been with me from - the beginning."[42] - -The first verse above quoted has the same meaning as this last -quotation. The second refers to the events of his life of which they -were witnesses. He foresaw that the record of those events would be -read by future generations, and compared with later experiments. He -had left the power to heal as a heritage to all who should come after -him, possessing the requisite faith; and he knew that the testimony -of his disciples concerning the works that he had performed would be -compared with later exhibitions of the same power. He foresaw that the -"Spirit of truth" would eventually discover the laws pertaining to -his doctrines and his works, and that a comparison of the testimony -of his followers with the discoveries of science would demonstrate -to the world the essential truth of his history and of his spiritual -philosophy. - -I shall now briefly point out a few of the more salient features of the -history of Jesus which bear upon the subject under consideration, and -shall undertake to show, first, how the discoveries of modern science -confirm the accounts of his physical manifestations; and secondly, how -they confirm the essential features of his spiritual philosophy. - -The prominent feature of his physical manifestations consisted in -healing the sick; and in the discussion of the first division of the -subject I shall confine myself to the consideration of that part of his -career. - -The first proposition bearing upon the subject is, that Jesus Christ -was the first who correctly formulated the exact conditions necessary -and indispensable to the exercise of the power to heal the sick by -psychic methods. - -The second proposition is, that the conditions which he declared to be -necessary to enable him to exercise that power are the same conditions -which are indispensable to-day. - -These propositions will be considered together. - -The condition which he declared to be essential, not only in the -patient, but in the healer, is embraced in the one word _faith_. That -word, more than any other, expresses the whole law of human felicity -and power in this world, and of salvation in the world to come. It is -that attribute of mind which elevates man above the level of the brute, -and gives him dominion over all the physical world. It is the essential -element of success in every field of human endeavor. It constitutes the -power of the human soul. When Jesus of Nazareth proclaimed its potency -from the hill-tops of Palestine he gave to mankind the key to health -and to heaven, and earned the title of Saviour of the World. - -It would seem to be a work of supererogation to cite particular -passages of the Scriptures or to employ argument to prove the -correctness of the proposition that Jesus considered faith in the -patient a necessary condition of his recovery. The proposition is -plainly true, and it has been so understood by all intelligent readers -of the New Testament until very recent times. There are those, -however, who now seem to fear that Jesus will be robbed of his glory, -and reduced to the common level of mankind, if it is shown that the -conditions necessary to the success of the mental healer of to-day -are the same as they were nineteen hundred years ago. In other words, -they endeavor to show that Jesus did not operate in harmony with the -laws which he proclaimed, but independently and in defiance of the -very principles of nature which it was his mission to illustrate and -expound. He did not pretend to establish any new law of nature, but -to teach mankind that which had been in existence from the beginning, -to illustrate it in his life, and to sanction it by his death. He did -not teach his disciples the principles and laws involved in healing the -sick, and at the same time violate himself. He taught them his methods -of healing, and sent them into the world to imitate his example. When -they failed, as they occasionally did fail, he reproved them for -neglecting his teachings, and upbraided them for their want of faith. -When the lunatic was brought to him, and he was told that his disciples -had failed to cast out the devil which afflicted the patient, Jesus -exclaimed: "O faithless and perverse generation, how long shall I be -with you? how long shall I suffer you?" After he had cast out the -devil, the disciples asked him why they could not cast him out. - - "And Jesus said unto them, Because of your unbelief: for verily I - say unto you, If ye have faith as a grain of mustard seed, ye shall - say unto this mountain, Remove hence to yonder place; and it shall - remove; and nothing shall be impossible unto you."[43] - -His expression concerning their power to remove mountains doubtless had -reference to the fact that ponderable bodies can be moved by subjective -power, under proper conditions, as has been frequently demonstrated in -later times. - -Many passages might be quoted illustrating the proposition that faith -was a necessary condition in the minds of the apostolic healers; but it -is believed that no one will gainsay the proposition. It may be said, -however, that Jesus did not require faith in himself to enable him to -heal the sick,--that he healed independently of that law. The obvious -answer is that he had that knowledge of his power which transcended -faith: or rather, that he had the faith which came from knowledge of -that power. In the sense that faith ceases where knowledge begins, -he may be said not to have had faith. His disciples arrived at that -point after an experimental demonstration of their power; and so may -we all do likewise. As I have shown in a former chapter, subjective -faith may be acquired in direct contradiction to objective faith -or belief; but after an experimental demonstration of the power of -subjective faith, objective belief no longer sets up an auto-suggestion -against it. It then becomes knowledge, and in that sense it ceases -to be faith. Nevertheless, in the sense in which it is said that the -healer must have faith to enable him to heal the sick, he has faith. In -that sense it cannot be disputed that Jesus had faith in his power to -heal the sick. It is thought, therefore, that enough has been said to -demonstrate the proposition that faith was a requisite element in the -healers of Jesus' time. Certainly no one will dispute the proposition -that it is necessary in the psychic healers of to-day. We may consider, -therefore, that two points in our argument are established,--namely -(1), that the conditions requisite in psychic healers of this day are -identical with those required in apostolic times; and (2) that Jesus -was the first to proclaim the principle and to exemplify it in his -works. The difference is not in principle, but in degree of power. - -It is said, however, that Jesus did not require faith in those whom he -healed. The first answer to this proposition is that there is nothing -in his recorded words to warrant the statement. He never professed to -be able to heal independently of that condition. On the contrary, all -his expressions on that subject lead to the inevitable conclusion that -faith was a necessary condition of the patient's mind to enable him to -effect a cure. It may be true that in some cases he said nothing about -it; but this is only negative evidence, and of the weakest kind, in -view of what he _did_ say on the numerous occasions when circumstances -required an utterance on the subject. - -A striking instance of healing, and a fair example of his utterances on -this subject, is recorded in Matthew ix. 28, 29, 30:-- - - "And when he was come into the house, the blind men came to him: - and Jesus saith unto them, Believe ye that I am able to do this? - They said unto him, Yea, Lord. - - "Then he touched their eyes, saying, According to your faith be it - unto you. - - "And their eyes were opened." - -Jesus was not in the habit of uttering idle words, or words without -significance. In all history there is not an example recorded of a man -whose reticence was so marked. Every word he uttered conveyed some -important lesson to humanity. It does not seem probable that he would -question those poor blind men regarding their faith in his power, -unless their faith was an important factor in the case. - -The case of the ten lepers of Samaria and Galilee has been cited as -an instance of his healing in the absence of faith on the part of the -patients:-- - - "And as he entered into a certain village, there met him ten men - that were lepers, which stood afar off: - - "And they lifted up their voices, and said, Jesus, Master, have - mercy on us. - - "And when he saw them, he said unto them, Go show yourselves unto - the priests. And it came to pass, that, as they went, they were - cleansed. - - "And one of them, when he saw that he was healed, turned back, and - with a loud voice glorified God, - - "And fell down on his face at his feet, giving him thanks: and he - was a Samaritan. - - "And Jesus answering said, Were there not ten cleansed? but where - are the nine? - - "There are not found that returned to give glory to God, save this - stranger. - - "And he said unto him, Arise, go thy way: thy faith hath made thee - whole."[44] - -It has been said that this passage shows that nine out of the ten were -healed without the exercise of faith on their part, because he said to -but one of them, "Thy faith hath made thee whole." The obvious answer -to this is that he had no opportunity to say it to the rest. There was -but one of the ten who exhibited sufficient gratitude to return and -give thanks for what had been done for him. That the rest were healed -in the same way is obvious. That they all had faith in his power is -evidenced by the fact that they cried to him from afar off, "Jesus, -Master, have mercy on us." I submit that that is not the language of -doubt. - -Again, it has been said that in the cases where he raised from the dead -there could have been no faith on the part of the dead. This is by all -odds the strongest case that could be cited in support of the theory -that faith was not required. But the objection instantly vanishes when -we remember that it is the faith of the subjective mind, or the soul, -that is required; and that the belief of the objective mind has only -a limited control, governed by circumstances.[45] When Jesus raised a -person from the dead, the conditions were, in one sense of the word, -the best possible to enable him to obtain complete mastery of the soul -of the deceased by the power of suggestion. The objective senses were -in complete abeyance, the body was dead; consequently, there was no -objective auto-suggestion of doubt possible. The soul, in obedience to -the universal law, was amenable to control by the mysterious power of -suggestion. Jesus, possessing more subjective power than any one who -has ever lived, commanded the soul of the deceased to return to its -earthly tenement. He may not have employed objective language when he -issued his command, but his soul, in perfect telepathic communion with -that of the deceased, and dominating it as only he could dominate the -souls of men, issued his mental mandate to the departing soul to return -to the body and resume its functions. That command it must obey, and -it did obey. There was no law of nature violated or transcended. On -the contrary, the whole transaction was in perfect obedience to the -laws of nature. He understood the law perfectly, as no one before him -understood it; and in the plenitude of his power he applied it where -the greatest good could be accomplished. - -The case of Jairus' daughter is a perfect illustration of the fact -that he perfectly understood the mental conditions necessary to enable -him to raise her from the dead. Jairus, one of the rulers of the -synagogue, besought Jesus to come to his house and heal his daughter, -who was lying at the point of death. Jesus readily complied with the -request; but before they arrived, word was sent to Jairus that the -damsel was dead:-- - - "While he yet spake, there came from the ruler of the synagogue's - house certain which said, Thy daughter is dead: why troublest thou - the Master any further? - - "As soon as Jesus heard the word that was spoken, he saith unto the - ruler of the synagogue, Be not afraid, only believe. - - "And he suffered no man to follow him, save Peter, and James, and - John the brother of James. - - "And he cometh to the house of the ruler of the synagogue, and - seeth the tumult, and them that wept and wailed greatly. - - "And when he was come in, he saith unto them, Why make ye this ado, - and weep? the damsel is not dead, but sleepeth. - - "And they laughed him to scorn. But when he had put them all out, - he taketh the father and the mother of the damsel, and them that - were with him, and entereth in where the damsel was lying. - - "And he took the damsel by the hand, and said unto her, _Talitha - cumi_; which is, being interpreted, Damsel, I say unto thee, arise. - - "And straightway the damsel arose, and walked; for she was of - the age of twelve years. And they were astonished with a great - astonishment. - - "And he charged them straitly that no man should know it; and - commanded that something should be given her to eat."[46] - -There are several points embraced in the above which are deserving of -serious consideration. - -The first is that Christ perfectly understood the importance of -securing for his patient a favorable mental environment. To that end -he endeavored to quiet the fears of the father, and to impress upon -him the necessity of holding his mind in the attitude of faith and -confidence. The father was necessarily in telepathic rapport with the -daughter, and it was important that he should not impress his doubts -and fears upon her departing soul. The injunction was, therefore, laid -upon him, "Be not afraid, only believe." - -He also understood the value of a positive mental force surrounding -the deceased, which would be in perfect harmony with his own force and -purpose. To that end, he selected three of the most powerful of his -followers, Peter, James, and John, to be present in the chamber of -death, and he suffered no one else to follow him. He kept the multitude -of unbelievers as far away as possible. When he came to the house and -saw the tumult, and heard the weeping and wailing of the friends and -relatives of the deceased, he not only put them all out of the room, -but sought to quiet their fears by the only way possible, which was by -assuring them that "the damsel is not dead, but sleepeth." These words -possess a double meaning, a double purpose; and some have supposed that -they implied that the damsel was only in a cataleptic trance. It is -probable, however, that they were uttered in the sense that the soul -never dies. It will be remembered that he used the same expression in -regard to Lazarus, but afterwards explained his meaning by declaring -that Lazarus was really dead in the common acceptation of the term. -His object in using that expression was twofold. First, he desired to -quiet the fears and stop the lamentations of the friends and relatives, -for the obvious reason that their hopeless wailing must operate as a -strong adverse suggestion to the soul of the patient. The only way that -could be accomplished was by an assurance that the damsel was not dead. -Secondly, he knew the potency of such a suggestion upon the patient -herself. It was the master-stroke on his part, first, to quiet the -fears of the relatives, and secondly, to fill the departing soul with -the subjective faith necessary to enable him successfully to command it -to return to the body. That this was his object in uttering those words -there can be no reasonable doubt; more especially as it is precisely -what an intelligent mental healer who thoroughly understands the law of -suggestion would do to-day, in the light of recent rediscoveries in the -science which Jesus taught. - -Here, then, are seven separate and distinct acts which he performed, -all tending in the one direction:-- - -1. He inspired the father with faith, because he was in telepathic -rapport with his daughter. - -2. He prohibited the multitude of unbelievers from approaching the -house, knowing the adverse influence of an atmosphere of incredulity -and doubt. - -3. He took three of his most powerful apostles with him, for the -purpose of surrounding the patient with an atmosphere of faith and -courage. - -4. He excluded the weeping friends and relatives from the sick room, -for the same reason that he prevented the multitude from following him. - -5. He assured them that the damsel was not dead, for the purpose of -inspiring them with faith and hope in her recovery, and thus adding -another favorable element to the mental environment. - -6. By the same words of assurance that the damsel was not dead -he conveyed to her subjective mind the most powerful suggestion -possible,--indeed, the only suggestion applicable to the exigencies of -the case. - -7. Having thus secured the best possible conditions, he took the damsel -by the hand, and, by an energetic command, restored her to life. - -The sceptic will doubtless interpose the objection that the damsel -could not have been dead, but that it was merely a case of suspended -animation. To this the reply is, first, that it is claimed by -the Eastern adepts that as long as the vital organs of the body -are perfect, it is always possible to compel the soul to return -to its habitation. It is certain that there are many apparently -well-authenticated instances of the performance of the feat even in -the Western hemisphere. The second and most pertinent reply is that -the evidential value of the case is just as great, supposing it to -have been a case of suspended animation. The point is that Jesus could -not have taken the course he did if he had not been in full possession -of the knowledge of the laws pertaining to mental therapeutics. This -one case is demonstrative, first, that he perfectly understood the -laws of telepathy; and secondly, that he fully understood the law -of suggestion. Indeed, Jesus was the first discoverer of that law, -for the word _faith_ is an epitome of the whole law of suggestion. -In short, the internal evidence of the exact truth of this narrative -is demonstrative, in view of what is now known of the laws of mental -healing. For, in his day, no one but he knew enough about those laws -to enable him to carry out the minute details of the process; and, _a -fortiori_, no one could have written the narrative in the absence of an -exemplar. - -There are two other points embraced in the last paragraph of the -narrative which must not be overlooked. - - "And he charged them straitly that no man should know it; and - commanded that something should be given her to eat." - -The injunction of secrecy contained in the first part of the paragraph -was often laid upon those whom he healed. "See thou tell no man" was -an injunction which was often repeated by him in the course of his -career as a healer of the sick, and it still further illustrates his -wonderful knowledge of the science of mental therapeutics. The reason -for so charging his beneficiaries has only recently been discovered. -It is this: When a person is suddenly healed by mental processes, it -becomes a matter of the first importance that he should not talk on -the subject in public, or to persons who are sceptical. The reason is -that sceptical persons are apt to dispute the facts or to ridicule -the idea of healing by such processes. They often say to a patient: -"You have been cured by exciting your imagination, and the disease -will return as soon as the excitement is over." This constitutes a -suggestion which must act unfavorably, and it often causes the patient -to look for the predicted return of the disease. His fears are aroused -by imperceptible degrees; and if the suggestion is persisted in, the -fears will eventually be realized. A person must needs be well grounded -in the faith, and well versed in the science, to resist the insidious -influence of an unfavorable suggestion constantly reiterated by his -sceptical friends. It is, therefore, of the highest importance that the -injunction of Christ should be observed. That he did not utter those -words idly, and without a full knowledge of the principles involved, -cannot be doubted. - -"And he commanded that something should be given her to eat." These -words show merely that he did not despise the ordinary means of -imparting vigor to the wasted frame. As we have remarked in a former -chapter, he did not hesitate to employ material remedies in connection -with, and auxiliary to, his occult power. The mental healers of to-day -would do well to profit by the example of the Master, especially when -their patients are new to the faith, or, from any cause, refractory. - -Taken as a whole, the narrative of the raising of Jairus' daughter from -the dead conveys the best lesson in mental therapeutics which has ever -been given to mankind. No mental healer of this day, even though he may -be thoroughly versed in all the discoveries of modern science relating -to mental therapeutics, could make it more complete. - -Again I repeat that no man who lived in the days of Christ could have -written that narrative except under the inspiration of literal truth. -The scientific knowledge necessary for the production of a fictitious -narrative corresponding to that did not exist in the minds of men -previous to this, the last quarter of the nineteenth century. Up to -this time the knowledge of the scientific principles involved was -confined to one man,--Christ Jesus. - -It is noteworthy, in this connection, that Jesus was in the habit of -healing by what is known at this day as "absent treatment;" that is, -healing when at a distance from the patient, and without his knowledge. -The healing of the nobleman's son at Capernaum is a striking example -of this. The nobleman met Jesus at Cana, and besought him to heal his -son, who was at the point of death. Without going near the patient, -Christ said to the nobleman: "Go thy way; thy son liveth." It was -afterwards ascertained that at the same hour the fever left the young -man, and he recovered. The principles involved in absent treatment -have been fully explained in another chapter, and will not be repeated -here; I may remark, however, that the most perfect faith that can -be obtained for therapeutic purposes is that which arises from a -telepathic suggestion to the subjective mind of the patient, when he is -objectively ignorant of the fact that anything is being done for him. -It is evident that Jesus fully understood this law, as he did all the -laws of mental therapeutics. The patient in this case was objectively -ignorant of the effort made to heal him; he was, therefore, objectively -passive, and no adverse auto-suggestion was possible. The father also -was full of faith, or he would not have entreated Jesus in such earnest -and pathetic terms to save his son. The conditions were therefore as -perfect as possible for successful absent treatment. - -The healing of the centurion's servant was a parallel case. It was on -this occasion that Jesus declared, "I have not found so great faith, -no, not in Israel." - -It is needless to multiply instances to illustrate the fact that -Jesus healed by the same law which prevails at this day,--the law of -faith. It seems like arguing a self-evident proposition to show that -he required that condition on the part of the patient to enable him to -heal the sick or to do any mighty work. He never pretended to be able -to dispense with that condition, or to be superior to the law which -he proclaimed to the world. When he said anything about it he always -gave the patients to understand that it was through faith that they -were made whole. The New Testament is full of such expressions as: "Thy -faith hath made thee whole;" "According to your faith be it unto you;" -"If thou canst believe, all things are possible to him that believeth;" -"Said I not unto thee that if thou wouldst believe, thou shouldst see -the glory of God?" These were neither idle nor untruthful expressions. - -On the other hand, it was said of him that at his own home he failed to -do many mighty works, "because of their unbelief." The condition was -absent there, because the people had known him from boyhood, and could -not believe that the "carpenter's son" could do any mighty works. -Besides, as Jesus himself remarked, "a prophet is not without honor -save in his own country." - -Faith was the essential prerequisite to the exercise of all the -power that he possessed, and it was the condition precedent to its -inheritance by those who were to come after him. - - "And these signs shall follow them that believe; In my name shall - they cast out devils; they shall speak with new tongues; - - "They shall take up serpents; and if they drink any deadly thing, - it shall not hurt them; they shall lay hands on the sick, and they - shall recover."[47] - -Again,-- - - "Verily, verily, I say unto you, He that believeth on me, the works - that I do shall he do also; and greater works than these shall he - do; because I go unto my Father."[48] - -Christ transmitted his power as a sacred heritage to all mankind. -He had taught his followers, by precept and example, the conditions -necessary to its exercise. Those conditions were expressed in the one -word, _faith_. He never intimated to them that he healed by any other -method than that which he transmitted to them. His example would have -been lost to mankind if it were not illustrative of his precepts. It -would be valueless to the world if it did not illustrate the principles -of the science which he taught. To seek to cast a shade of doubt upon -the verity of his teachings, to intimate a want of harmony between his -practice and his precepts, is to attempt to rob him of the glory and -honor due to one who was able to divine the fundamental laws of our -being, nineteen hundred years before his teachings could be verified -by the inductive process of science, and to destroy the force of the -strongest internal evidence of the truth of sacred history. - -FOOTNOTES: - -[Footnote 39: Matthew xiii. 10, 11, 13, 15, 34, 35.] - -[Footnote 40: John xvi. 12.] - -[Footnote 41: John xvi. 13.] - -[Footnote 42: John xv. 26, 27.] - -[Footnote 43: Matthew xvii. 20.] - -[Footnote 44: Luke xvii. 12-19.] - -[Footnote 45: See the chapters on Mental Therapeutics.] - -[Footnote 46: Mark v. 35-43.] - -[Footnote 47: Mark xvi. 17, 18.] - -[Footnote 48: John xiv. 12.] - - - - -[Illustration] - - - - -CHAPTER XXIV. - -THE PHYSICAL MANIFESTATIONS OF CHRIST (_continued_). - - The Word _Faith_ in its Application to Psychic Phenomena.--Its - Definition.--An Epitome of the Law of Suggestion.--Subjective - Faith only required.--Illustrative Incident.--The "Spoken - Word."--Jesus knew the Law, and always acted within its - Limitations.--Intuitive Perception of the Laws of the Soul.--His - Manhood and its Limitations.--Our Warranty of Title as Sons of - God.--Christ constantly controlled by Reason.--His Subjective - Powers subservient.--The Three Temptations illustrative.--The Great - Lesson to Mankind.--The Normal Exercise of Subjective Power.--Simon - the Sorcerer.--Miracle not a Necessary Explanation of the Power of - Christ.--Conclusions. - - -In proceeding to make a more direct application of our hypothesis to -the doctrines of Jesus, it will be necessary first to consider the -meaning of the word _faith_ as it was employed by him, and as it must -be understood in its application to all psychic phenomena. - -In the common acceptation of the term, faith is "belief; the assent -of the mind to the truth of what is declared by another, resting -solely and implicitly on his authority and veracity; reliance on -testimony."[49] "The faith of the gospel is that emotion of the mind -which is called 'trust,' or 'confidence,' exercised towards the moral -character of God, and particularly of the Saviour."[50] - -It is obvious that neither of these definitions properly characterizes -that emotion of the mind, called _faith_, which is the necessary -prerequisite condition of the mind of a 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. - -Faith, therefore, in the sense in which Jesus employed it, may be -defined as the assent of the soul, or subjective mind, to the truth of -what is declared to be true. - -In other words, faith is that emotion of the human soul which consists -in the unhesitating acceptance and belief in the absolute verity of a -suggestion. - -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 auto-suggestion. The latter may arise -from intense prejudice, or from natural scepticism regarding phenomena -not understood. It is, however, comparatively easy to overcome an -auto-suggestion, in the treatment of disease, for the patient is -generally anxious to be cured, and is willing to assume a passive state -of mind; and this is generally all that is necessary. Moreover, the -subjective mind, ever on the alert for any means of preserving the -life or health of the individual, will readily accept a therapeutic -suggestion if there is no active counter auto-suggestion. If the healer -understands the law of auto-suggestion, and advises his patient that he -can overcome the effect of objective unbelief by a simple assertion of -belief, salutary results all the more readily follow. - -A remarkable instance illustrating this principle occurred in the -history of Jesus. It was in the case of the man who brought his son -to be healed, who was afflicted with a "dumb spirit." He had gone to -Jesus' disciples, who failed to effect a cure. In despair, he appealed -to the Master, saying:-- - - "If thou canst do any thing, have compassion on us, and help us. - - "Jesus said unto him, If thou canst believe, all things are - possible to him that believeth. - - "And straightway the father of the child cried out, and said with - tears, Lord, I believe; help thou mine unbelief."[51] - -Whereupon Jesus rebuked the foul spirit and commanded it to come out of -the boy, "and enter no more into him." And the boy was instantly healed. - -Now, the whole circumstances surrounding this case were calculated -to render the father sceptical concerning the power of Jesus to heal -his son. He had gone to the disciples, and they had failed. When he -appealed to Jesus he said: "If thou canst do any thing, have compassion -on us, and help us." This expression plainly implied a doubt. After -Jesus had explained that belief was a necessary condition of success, -the father cried out: "Lord, I believe; help _thou_ mine unbelief." -This expression plainly indicated a want of objective faith. But he -spoke the words, "I believe," and then intimated to Jesus that his -real belief depended upon him. He uttered the words "I believe" in -pursuance of an earnest desire to comply with the conditions imposed, -and that was sufficient. These words constituted an auto-suggestion -from his objective mind to his subjective mind; and Jesus was satisfied -with that compliance with his demand for faith, and he instantly healed -the sufferer. He knew the law, and was fully aware that any lingering -objective doubt remaining in the father's objective mind could not -prevail against the "spoken word" of faith. - -This case is also illustrative of the principle discussed in the -previous chapter; namely, the desirability of having a favorable mental -environment, especially in cases where the objective mind of the -patient could not be appealed to. The boy was in a state of complete -objective insensibility. The father was the only one present who was -in telepathic rapport with him. Hence the importance of impressing -the father's subjective mind with faith, to the end that his mental -condition might be impressed upon the subjective mind of the son, and -by that means exert a favorable influence upon the latter by telepathic -suggestion. In this case the father's spoken word of belief was a more -potent suggestion than his objective doubts, and the son's subjective -mind, ever alert, seized upon the suggestion; and Jesus, by means of a -suggestion uttered in a solemn tone of supreme authority, healed him -instantly. - -I do not mean to say that Jesus could not heal in such cases where the -mental environment was unfavorable; but the fact that he took infinite -pains, wherever practicable, to secure the best conditions, shows that -he understood the law and worked within its limitations. - -Certain it is that he never performed any of his wonderful works -outside the laws which he proclaimed, nor did he ever intimate that -he could do so. It is true that his biographers did not always relate -the details of the transactions recorded; but it must be remembered -that they wrote at a later day, and may not have been in possession -of all the details. It is, however, a marvellous fact, and one which -constitutes indubitable evidence of the truth of his history, that -in no instance do they relate a single act performed or word spoken -by him, relating to the healing of the sick, that does not reveal -his perfect knowledge of and compliance with the laws which pertain -to mental therapeutics as they are revealed in modern times through -experiment and the processes of inductive reasoning. - -There is but one legitimate conclusion, and that is that the -discoveries of modern science demonstrate the essential truth of the -history of the physical manifestations of Jesus. - -The next question is, How did it happen that Jesus came into possession -of the knowledge of the true science of mental therapeutics, when no -one else in all the world at that time knew its rudiments? It may -be true, and doubtless it is true, that there were mental healers -before his time, who, by various methods, performed wonderful works in -psycho-therapeutics. But it must be conceded that he was the first who -evinced a true knowledge of the underlying principles of the science. -He it was who first divined the very essence of that science, and -proclaimed it to the world in the one word _faith_. That word embraced -all that it was necessary for the world to know at that time. Faith, -and the means of acquiring it, is the substance of all that he taught -to his disciples concerning the means of healing the sick; and it was -all that was necessary to enable them to imitate his example and to -transmit the power to those who should come after them. To use his own -language, it was all that they could bear. It was the exoteric science -of mental healing. The esoteric doctrine he reserved for the time -when mankind, inspired by the "Spirit of truth," which he promised, -should be able to discover it for themselves. His was the "dispensation -of faith." The "dispensation of knowledge" was yet to come. That he -was in possession of the knowledge of the underlying principles of -the whole science of mental healing is all but self-evident. No man -without that knowledge could have done what he did to secure the most -favorable conditions for the exercise of his power. It required a full -comprehension of the law of suggestion, a thorough knowledge of the -law of telepathy, a complete realization of the dual nature of the -mind of man, and the power of the soul over the functions of the body, -to enable him to take the seven steps preparatory to the raising of -Jairus' daughter from the dead. If he had failed in that attempt, his -preparatory steps to that end would nevertheless have demonstrated his -knowledge of the laws which pertain to healing by psychic power. - -The theologian will find a ready-made answer to the question, How did -Jesus come into possession of knowledge which it has taken nineteen -hundred years of scientific research to verify? His answer will be: -"By direct inspiration from God; by virtue of his being the Son of -God,--one with the Father." I shall not attempt to gainsay this -proposition, but shall endeavor to show that it is true in the highest -and best sense of the expression. In doing so I shall not discuss the -question of his miraculous birth; I leave that to the theologian. I -desire simply to show that, whatever may have been the conditions of -his birth, he took upon himself the nature and attributes of humanity, -and subjected himself to its physical conditions and limitations. In -other words, his wondrous works were performed within the domain of -the same natural laws which limit the powers of all mankind. He was a -man, and merely a man, in his physical life and manifestations, and -differed from other men only in the degree of his faculties and in the -possession of the intuitive power of perception of the laws of the soul -in its relations to the physical world and to God. - -I have shown that Jesus did not find it necessary to go outside the -pale of natural law for the power to perform his mighty works, that he -not only operated within the domain of natural law, but even avowed and -proclaimed the fact to the world. It remains for me to show that his -knowledge of those laws was obtained through the operation of natural -law, and without the necessity of our invoking the aid of miraculous -power. - -It will be remembered that in a former chapter of this book it was -shown that the subjective mind, or soul, of man possesses the inherent -power to _perceive_, under certain exceptional conditions not clearly -defined, those operations of nature which are governed by fixed laws. -It was by means of this power of instantaneous perception of the laws -of numbers that Zerah Colburn, before his objective education was -sufficient to enable him to understand the power of the nine digits, -was enabled instantly to state the cube root of any number that was -given him. He could never give any explanation of the means by which -the result was accomplished. It was beyond his own objective powers of -comprehension. He simply perceived the truth. - -It was this power that enabled Blind Tom to perceive the laws of the -harmony of sounds. He was without objective education, and devoid of -the capacity to acquire one; but from the moment when he discovered an -old piano in an unused room of his master's mansion, he was able to -improvise beautiful melodies, and to reproduce with remarkable accuracy -a piece of music after once hearing it played. - -This is a power which transcends reason, and is independent of -induction. Instances of its development might be multiplied -indefinitely, but it is not necessary in this connection to enlarge -upon a fact which will receive the instant assent of the intelligent -reader when his attention is called to it. In this objective existence -of ours, trammelled as is the human soul by its fleshly tabernacle, it -is comparatively rare that conditions are favorable to the development -of the phenomena. But enough is known to warrant the conclusion that -when the soul is released from its objective environment it will be -enabled to perceive all the laws of its being, to "see God as he is," -by the perception of the laws which he has instituted. It is the -knowledge of this power which demonstrates our true relationship to -God, which confers the warranty of our right to the title of "sons -of God," and confirms our inheritance of our rightful share of his -attributes and powers,--our heirship of God, our joint heirship with -Jesus Christ. - -It was this power of perception of truth without the necessity of -resorting to the slow and laborious processes of induction that enabled -Christ to divine the whole law of mental therapeutics. Science, after -nineteen hundred years of induction, has demonstrated the fact that -he perceived the whole law and applied it with scientific accuracy. -The most marvellous part of it all is that the account of it has been -preserved and transmitted with such fidelity of scientific detail. - -Leaving out of consideration the question of the alleged miraculous -conception and birth of Christ, it is certain that he was exceptionally -endowed, morally, physically, and mentally. No man ever before -possessed the subjective power that he did. And yet, unlike most of -those of modern times who are exceptionally endowed with that power, -his objective faculties and his subjective powers seem to have been -harmoniously balanced and developed. This is shown by his perfect -moral character and attributes. It is demonstrated by the fact that -his subjective mind was always under the perfect control of his -reason. In these respects he presents a most striking contrast to the -great majority of persons, especially of the present day, who are in -possession of great subjective powers. Not clearly understanding the -relationship between their objective and subjective faculties, they -allow the latter to usurp control. They realize the wonderful powers -and attributes of the human soul, but they fail to understand its -equally wonderful, but necessary, limitations. They realize that the -soul is "God in us," and naturally conclude that it is endowed with all -god-like attributes. They fail to realize that while it is imprisoned -in the body, it must be limited and controlled by its objective -environment. They cannot understand that the soul, as long as it is -amenable to control by the power of suggestion, must necessarily be -limited in its powers of reasoning. Most important of all, they fail to -understand that the soul is the seat of all human passion and emotion; -that, uncontrolled by objective reason, it runs riot at the bidding of -every immoral suggestion; that his objective powers of reason were -given to man to enable him to train the soul for eternity,--to work out -his own salvation. - -The whole life of Christ is an illustration of the fact that he knew -the law, and, knowing it, employed his subjective powers in their -legitimate domain, and never suffered himself to be tempted to allow -them to usurp the throne of reason. - -The account of his temptations in the wilderness is a striking -illustration of this fact, and it teaches a lesson to humanity of -the utmost practical importance. Like all the recorded events of his -life, it is intended to illustrate a great principle. It is not a -mere literal history of an episode in his career, in which a personal -devil figured at a disadvantage. To suppose that he could be tempted -by such a devil as has been pictured by some, would be to degrade him -below the level of common humanity. But to interpret the story as a -symbolical vision appearing to Christ after his forty days' fast in the -wilderness, is to find in it one of the most important lessons ever -conveyed to humanity. - -He was just entering upon his ministry. He had shut himself out from -the world for forty days, preparatory to entering upon his work. He -employed his time in silent contemplation and earnest prayer for -strength and power and Divine guidance. He fasted all this time, as a -physical preparation necessary to the attainment of the full powers of -the soul. At the end of that time, conscious of the full possession of -subjective power such as no man ever before attained, contemplating -the career upon which he was about to enter, realizing all its -possibilities for good and all its opportunities for the attainment of -personal power and aggrandizement, the temptation came. His subjective -mind was the tempter. Reasoning deductively from the consciousness of -transcendent power, and selfishly, in obedience to the laws of its -being, it pictured to the imagination of Jesus all the possibilities -in store for him if he chose to exercise his power for selfish ends. -The first temptation appealed to his sense of personal necessity. He -was poor. "He had not where to lay his head" at night. He was dependent -upon the bounty of his friends for his daily food. In the pursuit of -his mission he had the prospect before him of being often thrown among -strangers hostile to his faith; and his immediate necessities, after -his forty days' fast, gave intensity to the temptation and suggested -its concrete form. It came in the words: "If thou be the Son of God, -command that these stones be made bread." Jesus understood the vision, -not only as pertaining to his present necessities, but, in its broader -sense, as a temptation to the exercise of his power for selfish -personal ends, for the promotion of his individual ease and comfort. - -It was then that his objective power of reason asserted itself, and he -refused to allow his subjective mind to usurp control. He knew that -his mission on earth could not be promoted by the employment of his -subjective powers for the purpose of ministering to his own selfish -wants. Therefore he spurned a temptation which, if yielded to, would -weaken the altruistic sentiment which was regnant in him. - -His next temptation followed the first in deductive logical sequence. -It came in the form of a symbolical vision, in which he saw himself -placed upon a pinnacle of the temple, and a voice said: "If thou be -the Son of God, cast thyself down: for it is written, He shall give -his angels charge concerning thee: and in their hands they shall bear -thee up, lest at any time thou dash thy foot against a stone." This -suggestion was a sequence to the other, for it was as much as to say: -"If you wish to heal the sick, exhibit your power in public, where all -men can see and know that you have the power to preserve your own life. -Then will you receive the plaudits of the multitude, and their faith in -you will be made strong." - -His answer to this, "Thou shalt not tempt the Lord thy God," conveys, -in one brief sentence, a valuable and important lesson pertaining to -the exercise of subjective power,--a lesson the importance of which, -in its application to the science of mental therapeutics, cannot be -overestimated. In its general sense it means that subjective power -should never be exercised for purposes of mere display. The tempter -appealed to his love of approbation, his pride of power, his desire -for the plaudits of the multitude, tempered by the insidious suggestion -that, by the public exhibition of his power, he could all the more -readily secure the confidence of the people and promote the object of -his mission. He had refused to exercise his power for the purpose of -securing his own ease and comfort, for the reason that his mission, -in part, was to relieve the sufferings of others; and now he was -tempted to promote that object by a public display in the presence -of an admiring multitude. There was nothing morally wrong in either -suggestion. It is not wrong, _per se_, to produce bread, or to take -measures to secure our own comfort. Nor is it wrong, in itself, to give -a public exhibition for a good purpose; but from the standpoint from -which he viewed it, both were wrong in principle and practice. The -first would interfere with, and endanger the success of, his mission; -the second would be trifling with the gift of God. It would be a wanton -exercise of a power which is given, not for idle display, but for the -promotion of the highest good of mankind, when exercised within its -legitimate sphere. - -But there was another and a more potent reason still for his refusal to -exercise his power for purposes of display. It is a reason which the -world is just beginning to appreciate. It is a reason which finds its -justification in the fundamental principles pertaining to the exercise -of psychic power. As in all the words and deeds of Christ, there was -a scientific principle underlying the sententious expression employed -in his rejection of the second temptation. This principle applies with -special force to the employment of psychic power to the healing of the -sick. - -It has been shown in a former chapter that the normal functions of the -subjective entity consist in the performance of those acts which tend -to the preservation and perpetuation of the human race. It has also -been shown that all exercise of subjective power outside that domain -is abnormal, and, consequently, injurious. As this subject has been -sufficiently enlarged upon elsewhere, it need only be mentioned here. -It was this principle which Christ desired to illustrate and enforce, -and he never neglected an opportunity to do so by precept or example. -As before remarked, it applies with special force to the exercise of -that power for the purpose of healing, and it teaches a most important -and salutary lesson both to healer and patient. It is this: that no one -should ever presume to violate the laws of health for the mere purpose -of showing to himself or to others that he has the psychic power to -heal himself. A necessary or an unavoidable act may be performed which -is ordinarily injurious to health, or even dangerous to life, and -psychic power may be invoked to avert the natural consequences; but -when one wantonly violates the laws of health for the mere purposes of -display, he is apt to find that the power to avert the consequences has -deserted him. He has violated the commandment uttered by the Saviour on -that occasion: "Thou shalt not tempt the Lord thy God." He has violated -a law of nature, a law of psycho-therapeutics, which Christ thus -sententiously formulated for the guidance of all who should come after -him. Like all the other laws which he revealed to mankind, it applies -with equal force now as it did when he first promulgated it nineteen -hundred years ago; and it may safely be said that there is no one act -of his life that more clearly discloses his perfect knowledge of the -laws which pertain to the normal exercise of subjective power than his -rejection of the three temptations. - -His next temptation came in the form of a symbolical vision, in which -he saw himself, figuratively, upon the top of "an exceeding high -mountain," from which he could view "the kingdoms of the world, and the -glory of them." - -The other temptations attacked his usefulness as a man. The third -was directed against his spiritual mission also. It came in a more -insidious form than either the first or second, for its promises -included both. It was equivalent to saying: "You see the wide world -before you, with all its comforts, its honors and glory, its wealth and -splendor and power. All these can you acquire by the exercise of that -potent force with which you have been invested." - - "Then saith Jesus unto him, Get thee hence, Satan: for it is - written, Thou shalt worship the Lord thy God, and him only shalt - thou serve." - -Again had reason triumphed over the natural, instinctive suggestions of -his human nature. Again had he refused to employ the power with which -he had been invested, outside the limits of its legitimate domain. -Again had he taught a lesson to humanity by illustrating the normal -relations between the objective and subjective faculties,--between -reason and instinct. In his rejection of the last temptation he did -more,--he exhibited his entire devotion to the objects of his spiritual -mission. He had come into the world, taking upon himself the yoke and -burden of common humanity. He was circumscribed by the limitations of -its laws, municipal, ecclesiastical, and natural. He willingly obeyed -them all. His lot was cast among a poor and humble people. He must -mingle familiarly with them if he would impress them with the grand and -awful simplicity of his philosophy. If he placed himself above the laws -of the land, he would be proscribed. If he transcended or violated the -laws of nature, his example would be lost to common humanity. If he -sought the worldly wealth and secular power which was within his grasp, -he would be feared, but not loved, by the people whose destiny it was -to be the first recipients of his teachings, the beneficiaries of his -power, the witnesses of his example, the recorders of his testament. - -This digression from the main point of our present argument seemed -necessary in order to show how perfectly the subjective mind of Jesus -was under the control of his objective reason. Besides, there is no -one act of his life that more clearly discloses his perfect knowledge -of the laws which pertain to the normal exercise of subjective power, -and his firm determination never to exercise that power outside of its -legitimate domain, or for purposes of private advantage or emolument, -than his rejection of the three temptations. That these principles -actuated him is shown by his every act and word. That he taught them -in their purity to his apostles is shown in the indignant reply of -Peter to Simon the sorcerer, who offered a money consideration to -Peter to purchase the secret of his power. Knowing that Simon was a -professional magician, and suspecting that he desired only to add to -his _répertoire_ of stock exhibitions of occult powers, the apostle -rebuked him in these memorable words:-- - - "Thy money perish with thee, because thou hast thought that the - gift of God may be purchased with money. Thou hast neither part - nor lot in this matter: for thy heart is not right in the sight of - God."[52] - -I now recur to the main question under discussion: How did Jesus -obtain the scientifically accurate and exclusive knowledge of the laws -pertaining to the exercise of subjective power, of which every act and -word of his demonstrates his possession? - -The ready and easy answer of unreasoning faith is, "Miracle." But is -it necessary in this case to invoke the aid of such an explanation? -Clearly not. Without entering upon the discussion of the vexed question -of the possible existence of the power to work a miracle, it must be -held as a self-evident proposition that we should never convert an -event into a miracle when there is a satisfactory explanation within -the known laws of nature. - -In this case the necessity does not exist to presuppose a miraculous -intervention of Divine power, since God has given to every human -soul the inherent power, under certain conditions, to _perceive_ and -comprehend the fixed laws of nature. What those conditions are, we may -never know. That they exist, the events within common knowledge amply -demonstrate. That they are exceptional, goes without saying. No one -man has ever been able to perceive all the laws during his objective -existence. One perceives the law of numbers, another that of the -harmony of sounds, another that of the harmony of colors, and so on. - -Jesus Christ perceived spiritual law. - -That his intuitions were scientifically exact, so far as they pertained -to the subject of his physical manifestations in healing the sick, -is amply demonstrated by comparison of what he did and said with the -discoveries of modern science within this, the last quarter of the -nineteenth century. - -I have purposely refrained from commenting on the accounts of his -physical manifestations other than those of healing the sick, for the -reason that science in the Western world as yet furnishes little or -no data for comparison. I cannot refrain, however, from calling the -attention of the reader to the fact that a few years ago sceptics were -just as incredulous regarding the biblical accounts of Christ's healing -the sick as they still are regarding his feeding of the multitude -on the five loaves and the two fishes. It must be remembered that -experimental knowledge of the occult sciences is still in its infancy -in the Western world, and that what is regarded as a miracle to-day may -be known to be a scientific fact to-morrow. In the mean time enough is -known to the scientific world to-day to demonstrate the essential truth -of the physical history of Jesus of Nazareth. It remains to show what -light the scientific discoveries of the nineteenth century shed upon -his spiritual philosophy. - -FOOTNOTES: - -[Footnote 49: Webster.] - -[Footnote 50: Dwight.] - -[Footnote 51: Mark ix. 22-24.] - -[Footnote 52: Acts viii. 20, 21.] - - - - -[Illustration] - - - - -CHAPTER XXV. - -THE SPIRITUAL PHILOSOPHY OF CHRIST. - - Even now, after eighteen centuries of Christianity, we may be - involved in some enormous error, of which the Christianity of the - future will make us ashamed.--VINET. - - The Necessity of Signs and Wonders.--Christ's Work was for all - Time.--His Consummate Wisdom.--Signs and Wonders as Evidence.--His - Perception of Spiritual Laws.--The Perceptive Powers of the - Soul.--Propositions.--Presumptive Evidence of his Knowledge of - Spiritual Laws.--Condition precedent to Immortality.--Faith the - Essential Condition.--The Declarations of Christ.--He meant - just what He said.--The Doctrines of the Church.--Literal - Extinction of the Soul through Unbelief.--Belief essential - to Salvation.--Belief will not avert the Consequences of - Sin.--Inherent Probabilities.--The Conscious Existence of the - Soul.--The Law of Suggestion applied.--Scepticism constitutes a - Fatal Suggestion.--Phenomena of Hypnotism illustrative.--Souls of - Animals have no Conscious Existence; hence not Immortal.--Christ - as a Saviour of Souls.--His Doctrine new to the World, but - scientifically correct. - - -When Jesus said to the nobleman of Capernaum, "Except ye see signs and -wonders, ye will not believe," he not only correctly summarized the -then existing attitude of the public mind in reference to the doctrines -which he proclaimed, but he declared with prophetic exactitude that -which is as true to-day as it was when he uttered it in Galilee. -He said it, not reproachfully, but as a statement of a condition -inevitable from the nature of things, which must be recognized and -dealt with in a practical manner. The wisdom shown in yielding to the -demand for "signs and wonders" in that day is obvious. Without it -the people could not believe; with it they could not doubt. To them -it was the power of God, working through miracle. It was to them a -sign and symbol of puissance and authority. To doubt the word of one -who was able to work such wonders was to doubt the evidence of their -senses. Without that evidence the spiritual doctrines of Jesus would -have been to them without sanction of authority. Logic and reason -would have been wasted on the people of that age. Their belief that -the signs and wonders were wrought in defiance of natural law was the -only circumstance that could command their respect. Their idea was -that the only way in which God could manifest his power was by some -signal violation of his own laws. To attempt to show them that Christ -healed the sick by a strict observance of natural law would have been -as futile as to attempt to teach a new-born babe the principles of the -differential calculus. To convince them of the fact would be to destroy -their faith in the power of God. Jesus taught them all that they could -understand,--all that it would benefit the world to know in that era of -civilization. He was working, not only for the people of his own time, -but for all future generations. He laid his foundations broad and deep, -and with the most consummate wisdom. He not only conferred the benefits -of his power upon the people of his own race and country, but he left -indubitable evidences of the truth of his history and of his doctrines -for all future generations. - -Conceding, for the sake of the argument, that Jesus possessed the power -to work a miracle,--that is, to work outside of the domain of natural -law and in defiance of it,--his consummate wisdom in refraining from -the exercise of that power is now manifest. If he had wrought his -wonders by miracle, only the eye-witnesses of his works would have -been benefited; for there would have been no means provided by which -future generations could verify his history. But if he performed his -works by and through the operations of natural law, it only remains for -science to rediscover that law, in order to demonstrate the truth of -his history. His consummate wisdom is, therefore, manifest in that he -did leave a record, told with such accuracy of detail, that the science -of this generation can verify its truth. - -The immediate necessity for showing signs and wonders to his people -was what he declared it to be,--namely, "that they might believe" in -him; that they might be convinced of his power, and have faith in his -declaration. - -But he had a grander and a nobler object still than the conversion -of the few people of his own race and country. He foresaw the time -when mankind would not be content to rest its faith upon the dictum -of a history written by obscure and unknown men; when the world would -refuse to believe in the possibility of miracles, and demand a reason -for faith in him, in his works, and in his spiritual doctrines. We -have already seen how amply the truth of the history of his physical -manifestations has been vindicated by the discoveries of modern science. - -But he had a more far-reaching wisdom still. It would avail the world -little, simply to know the truth of his physical history, if by that -means he could not demonstrate the truth of his spiritual doctrines -and philosophy. And it is just here that his utterance to the nobleman -of Capernaum applies with equal force to the people of the present -day, "Except ye see signs and wonders, ye will not believe." It is -now apparent that those signs and wonders were as necessary for the -confirmation of the faith of the scientific investigator of to-day as -they were to convince the people of his day that he was invested with -power and authority. Without them there would have been no means by -which we could prove even his probable existence. With them we are put -into possession of data which, by comparison with the known facts of -contemporary science, enable us to predicate with moral certainty his -existence and the essential truth of his history. - -They do more. They enable us to know with scientific certainty that -he was in possession of an accurate knowledge of the laws which -pertain to his physical manifestations; and they logically justify us -in the conclusion that by the same means he obtained possession of -a knowledge of the laws which pertain to the conditions of immortal -life. The subject-matter is the same. His physical manifestations -were exhibitions of the powers of the soul. The philosophy of his -psychic power is the philosophy of the soul in its relations to the -physical man. The philosophy of immortality is the philosophy of the -soul in its relations to God. A change in its environment does not -change the nature or attributes of the soul; and hence we may infer -with irresistible logic that Jesus was as correct in his inferences or -knowledge concerning the life beyond as he was scientifically accurate -in his knowledge of the laws of the soul in its relation to its -physical environment. - -In discussing the above proposition, the question as to how it was -possible for Jesus to obtain a knowledge of the condition of the -soul after the death of the body will first be considered. It has -already been shown that under certain conditions the soul perceives -with absolute accuracy the fixed laws of nature. It has also been -shown that the soul does not possess during its sojourn in the flesh -the power of inductive reasoning, but that its powers of reasoning -deductively from any suggested premise are marvellous. I have ventured -to use the expression in that connection, that "the subjective mind -reasons deductively with extraordinary acumen." I have not ventured -the assertion that its deductions are infallible, though there is good -reason to believe that under certain conditions the assertion would be -substantially correct. The instances cited of mathematical prodigies -would seem to bear out that assertion. The power of perception in them -must be perfect, or there would be nothing to distinguish them from -other mathematicians. Their answers to mathematical problems, to be -remarkable, must be correct. That they are correct would seem to give -us warrant for the inference that under favorable conditions the powers -of the soul for correct deductive reasoning, or perception of fixed -laws, are perfect. If it is true in mathematics, it must be true in all -other matters governed by fixed laws, especially since all the forces -of nature are correlated, and all are governed by mathematical laws. - -It has also been shown that the deductions of the subjective mind are -always logically accurate, even though the premises may be false. Any -one who has had experience in dealing with persons in a hypnotic trance -will bear me out in that statement. - -The question now arises, What are the conditions necessary to give -us assurance of infallible deductions from given premises? Before -proceeding to discuss that matter, it is proper to premise that it is -difficult, in dealing with the subtle forces of the subjective mind, to -draw a distinct line between its powers of perception of fixed laws and -its powers of deduction from given premises. Its perceptions seem to be -instantaneous, and to preclude the idea of the employment of any such -processes of reasoning as are known to the logic of objective education. - -The distinction seems to be this: If the premises are given from an -extraneous source, in the form of a suggestion, the processes of -deductive reasoning are employed. If the premises are the result of -intuitive perception, the conclusion is also perceived simultaneously. -In such a case the whole law pertaining to the subject-matter is -perceived at once; and it is inconceivable to the finite mind how any -processes of reasoning have been employed. Thus, in the case of Zerah -Colburn, his answers to mathematical problems of the most intricate -character were given instantaneously, and he was never conscious of -employing any process of calculation whatever. Moreover, his answers -were always correct. - -Now, whether the processes of deductive reasoning employed by the -subjective mind lead to infallible results, it is not my purpose to -discuss. It is certain that they are marvellously accurate, whether -the premises are true or false; but whether they may be relied upon as -always correct when the premises are true, I am not prepared to say -from the data before me; nor is it important, for my present purpose, -to know. - -It is certain, however, that where the powers of perception are -employed, under proper conditions, the conclusions are infallible. - -We have now a starting-point from which we may form a correct estimate -of the scientific accuracy of the spiritual philosophy of Jesus. - -If we are to concede that his doctrines are true, it is obvious that we -must demonstrate the correctness of the following propositions:--- - -1. That Jesus was endowed with the power to obtain a perfect knowledge -of spiritual law by perception or intuition. - -2. To demonstrate this we must show, (_a_) that his knowledge of -spiritual law was scientifically accurate; and (_b_) that it could not -have been obtained by the ordinary processes of objective education. - -3. To show that his knowledge was accurate, it must be demonstrated -that the conclusions arrived at by the inductive processes of modern -science are identical with the doctrines that he proclaimed. - -It has already been shown that, as far as his physical manifestations -are concerned, each of the statements embraced in the foregoing -propositions is true. It has been shown that he must have had an -intuitive perception of the law of healing by subjective power, for -the reasons, first, that in the state of occult knowledge existing in -his day, it was impossible that he could have obtained his knowledge -by means of objective education; and, secondly, that his knowledge -of the law of healing was scientifically accurate, as shown by the -fact (_a_) that he proclaimed and constantly reiterated the essential -condition of the exercise of the power of healing precisely as it -is known at the present day; (_b_) that he constantly practised by -the methods known at the present day to be the best; (_c_) that he -surrounded himself and his patients with the best attainable aids to -the exercise of his powers,--precisely such aids, the utility of which -has been demonstrated by modern practice; and (_d_) that he constantly -sought to secure the mental environment which is now known to be of the -first importance, if not absolutely essential, to successful mental -healing. In short, it has been shown that he must have understood every -principle and every law of mental therapeutics, the rediscovery of -which has distinguished the present century. - -Reasoning, therefore, from the premises which have thus been -established, we have the logical right to infer that he understood all -the laws which pertain to the soul. If he understood the laws which -govern it in its relations to its physical environment, it is fair to -presume that he knew the laws which pertain to its continued existence -after it is freed from the trammels of the flesh. Without any further -proofs, therefore, we have the logical right to consider the one as -presumptive evidence of the other. - -If I stopped right here, I might reasonably claim to have established -the fact that the religion of Christ is founded upon a purely -scientific basis. But I do not intend to rest content with mere -presumptive evidence. I propose to show that his knowledge of the -law of immortality did not rest upon inferential deductions from the -facts known by him regarding the relations of the soul to its physical -environment. I propose to show that the world is now in possession of -facts from which we can reason inductively up to the same conclusions -which he proclaimed, _ex cathedra_, as the law of immortality. - -Before proceeding to do so, we must first inquire just what he -taught. In doing so I intend to confine myself to the one essential -proposition which he made regarding the condition essential to the -soul's salvation; for I do not propose to be led into a discussion of -the great fabric of doctrinal religion which has been built up since -he ascended to the Father. I leave that to the theologian. What I -intend to show is, that, viewed from a purely scientific standpoint, -the declaration which he made regarding the condition precedent to the -salvation of the soul is necessarily true. - -The first question, therefore, is, What did Jesus declare to be the -one essential condition necessary to the attainment of immortal life? -When I say, "necessary to the _attainment_ of immortal life," I mean -literally what I say; for I hold that if there is one principle -laid down by the Master that is more clearly defined than any -other, it is contained in his declaration, so often repeated, that -faith--_belief_--is the one essential condition precedent to the -continued life of the soul after the death of the body; and that, in -the absence of belief in immortality, the soul itself will necessarily -perish. That this was his doctrine, literally interpreted, no one will -deny. That he meant exactly what he said, I shall attempt to show. That -his declarations to that effect were statements of a scientific truth, -I shall attempt to demonstrate by the process of inductive reasoning -from facts known to modern science. - -Before proceeding with the main argument, I hasten to say that the -doctrine of future rewards and punishments will be left untouched. -That question will stand just where it has always stood,--for each -one to decide for himself according to his own interpretation of the -Scriptures on that point, or his own sense of Divine Justice. I shall -not even attempt to destroy the comfort and consolation which many -good persons seem to derive from their belief in eternal fire. My -only object is to show, from a purely scientific standpoint, that the -history and essential doctrines of Jesus are confirmed by the facts and -necessary inductions of modern science, and, incidentally, to harmonize -certain passages of the New Testament which, through misinterpretation, -have seemed to be at variance. - -According to the Gospel of Saint John, the first declaration by Jesus -of his doctrine of immortality was made to Nicodemus in the following -words:-- - - "And as Moses lifted up the serpent in the wilderness, even so must - the Son of Man be lifted up: - - "That whosoever believeth in him should not perish, but have - eternal life. - - "For God so loved the world, that he gave his only begotten Son, - that whosoever believeth in him should not perish, but have - everlasting life."[53] - -Again, in John vi. 40, 47, he makes the same declaration in the -following clear-cut sentences:-- - - "And this is the will of him that sent me, that every one which - seeth the Son, and believeth on him, may have everlasting life.... - - "Verily, verily, I say unto you, He that believeth on me hath - everlasting life." - -Again:-- - - "Verily, verily, I say unto you, He that heareth my word, and - believeth on him that sent me, hath everlasting life, and shall not - come into condemnation, but is passed from death unto life."[54] - - "I am the resurrection, and the life: he that believeth in me, - though he were dead, yet shall he live: - - "And whosoever liveth and believeth in me shall never die."[55] - -Other passages might be quoted to the same effect, but these must -suffice. - -The question now is, Did Jesus mean just what he said; or were these -idle words, having no significance taken in their literal sense? Jesus -was not in the habit of uttering idle words, or of making statements -that did not contain the elements of eternal truth. If these are -exceptions, they are the only ones recorded in his history. I hold that -they are not exceptions, but that they are authoritative statements of -a literal scientific truth. - -I have already shown that in formulating the doctrine of faith as -the essential condition prerequisite to successful healing, he gave -utterance to a scientific principle which it has taken nineteen hundred -years for the world to understand and appreciate. It is equally true -that, in formulating the proposition that _belief_ is the essential -prerequisite to the attainment of immortality, he gave words to a -scientific principle of far greater importance than the other. - -I am aware that one portion of the Christian Church believes that by -the words "eternal life" Jesus meant that reward in heaven which is -promised to the just, and that by "eternal death" he simply meant -the punishment which the wicked must undergo for their sins. On the -other hand, there are those of the Church who hold that the literal -death of the soul is the punishment meted out to all who die in their -sins, while "eternal life" is the reward promised to all who are good. -Neither of these sects has, however, satisfactorily explained to -unbelievers why it is that belief or unbelief enters as a factor in the -case, since man is not supposed to be able to command his belief. - -It is to the reconciliation of these conflicting theories that I shall -now address myself. - -The first proposition of my theory is that the death, or practical -extinction, of the soul as a conscious entity is the necessary result -of unbelief in immortality. - -The second proposition is that the soul, having attained immortality -through belief, is then subject to the law of rewards and punishments -"according to the deeds done in the body." - -The same propositions are more sententiously expressed in Romans ii. -12: "For as many as have sinned without law shall also perish without -law: and as many as have sinned in the law shall be judged by the law." - -In other words, the condition precedent to the attainment of -immortality, or salvation,--that is, the saving of the soul from -death,--is _belief_. The condition precedent to the attainment of -eternal bliss and the avoidance of the punishments incident to sin, is -righteousness. - -It will thus be seen that if it can be shown that these two -propositions are necessarily true, we shall avoid, on the one hand, -the incongruous idea that _belief_ will atone for all sin; and, on the -other, the equally incongruous idea that the extinction of the soul is -the necessary consequence of all sin. - -In discussing the first proposition we shall first inquire what are -the inherent probabilities regarding the meaning which Christ attached -to the words which are quoted above. Is it probable, or even possible, -that he could have taught that _belief_ alone was a sufficient -atonement for the sins of the wicked? Knowing, as all must know who -have followed his career and noted his sayings, his utter abhorrence of -all wickedness; reading, as all may read, his sublime code of ethics -and morals, together with the awful maledictions pronounced upon all -violations of that code, and the punishments which he held before the -world as a consequence of sin,--it is simply impossible rationally to -conceive the idea that he taught that all consequences of a life of -sin could be avoided by _belief_. It is a self-evident proposition -that a man may believe in Christ, may believe in immortality, and at -the same time be steeped in all manner of wickedness and crime. No -more devout believers can be found in all Christendom than those of -an unfortunate race in America who are proverbial alike for their -devoted piety and for their propensity to steal on their way home from -prayer-meeting; unless we except the bandits of Italy, who are as noted -for their strict observance of the forms of the Church as they are for -the fact that they live by the perpetration of murder and robbery. -Unfortunately, our illustrations cannot be drawn exclusively from any -one race or nation. In every Christian society there are all too many -devout believers who live in constant violation of every law, human and -Divine. It is an insult to the intelligence of Christ and of humanity -to hold the monstrous doctrine that the belief of these men can shield -them from the punishment due to infamy, or that they can be adequately -punished, "according to their deeds," by annihilation. - -On the other hand, it is impossible to believe that Christ summarized -all the virtues, human and Divine, in the one word _belief_, or that by -the employment of that word he simply meant that all who live pure and -virtuous lives before God and man will be entitled to the rewards of -heaven. If this was all that he meant, he taught nothing new, either to -the Jewish nation or to any other civilized nation then in existence; -for the Hebrews had been taught the doctrine of future rewards and -punishments, of heaven and of hell, long before the appearance of -the Messiah. It is true that Moses did not teach the Israelites any -doctrine of the future world, and very vague mention is made of it -in the later books of the Old Testament. It is a historical fact, -nevertheless, that before the advent of Jesus the Jews had become -imbued with the Greek doctrine of Hades, which was an intermediate -waiting station between this life and the judgment. In this were -situated both Paradise and Gehenna, the one on the right and the other -on the left, and into these two compartments the spirits of the dead -were separated, according to their deserts. Jesus found this doctrine -already in existence, and in enforcing his moral precepts and in his -parables he employed the symbols which the people understood, neither -denying nor affirming their literal verity. I remark, therefore, that -in simply teaching the doctrine of future rewards and punishments he -taught nothing new; and, in that sense, he is no more entitled to be -considered the Saviour of mankind than would be any other successful -teacher of the same doctrine. - -We are, therefore, forced back to a literal interpretation of the -statements under consideration. In this sense they can have but one -meaning, and that is, that _in the absence of belief in immortality, -the soul cannot have a conscious existence_. Reasoning from known -facts, there is no other rational conclusion. In explanation of -the meaning of "conscious existence" in the sense in which I have -employed that phrase, it is only necessary to direct the attention -of the intelligent reader to the accepted definition and doctrine -of consciousness. "In taking a comprehensive survey of the mental -phenomena," says Sir William Hamilton, "these all seem to comprise -one essential element, or to be possible only under one necessary -condition. This element or condition is consciousness, or the knowledge -that I--that the ego exists, in some determinate state."[56] Again, he -compares consciousness to "an internal light, by means of which, and -which alone, what passes in the mind is rendered visible."[57] - -The existence of a man without the knowledge of sensations or of mental -operations would be one without consciousness, and would constitute a -purely vegetative existence as long as it continued. One can readily -understand this condition in the objective mind from the observation -of physical phenomena. It is equally comprehensible how the subjective -mind, or soul, may be deprived of a conscious existence when we -remember the fundamental law of its being, the law of suggestion. We -have already seen how the law of suggestion operates upon the soul -in cases of cataleptic trance, where the suggestion is made that the -patient is dead. In that case the suggestion was believed implicitly, -and the preparations for the funeral did not disturb the equanimity -of the patient in the least. Nor did the incongruity of the situation -suggest itself to the patient; namely, the idea of being dead and of -thinking of being dead at the same time. - -The suggestion to the patient's subjective mind that he was dead, -rendered that mind unconscious of its own mental operations, and he -was, to all intents and purposes, dead. - -This is, obviously, but a feeble illustration of the principle -involved. It is, however, sufficient to show how the soul may be -deprived of a conscious existence. A lifelong scepticism regarding -the existence of the soul, and a consequent disbelief in immortality, -constitute a suggestion that must operate to deprive the soul of a -conscious existence, if the law of suggestion is universal in its -operations. - -The phenomena of experimental hypnotism also demonstrate the truth of -the proposition. Every hypnotist knows that a suggestion to a deeply -hypnotized subject that he is dead will produce a condition of such -profound lethargy or catalepsy as closely to simulate death, and were -the impression not removed, it would doubtless end in death. When -the subject remembers what has passed, he testifies that he believed -himself dead, and saw no incongruity in the situation. A settled belief -that the death of the body ends all, and the absence of any belief or -knowledge of the subject, must each operate to the same end. - -It is this principle which constitutes the difference between men and -animals, and which gives the one the power and potency of immortality, -and leaves the other to perish. Animals, in common with men, are -possessed of a duality of mind; the subjective in the former being -proportionately stronger than in the latter, as is shown in their -stronger instincts. Objective reason being weak, and the power of -speech being absent, there is no possibility of the idea or suggestion -of immortality being imparted to the animal. Hence its soul can have no -conscious existence after the death of the body. It has the instinct of -self-preservation in common with man, but it is the preservation of the -life of the body. If the animal has any definite idea regarding life -and death, it all pertains to the body. An animal certainly can have no -idea of the possession of a soul, much less of its immortality. - -When, therefore, Jesus proclaimed the law that belief was a condition -precedent to immortal life, he formulated a scientific proposition then -new to the world, and at the same time proclaimed himself master of the -science of the soul. He had declared the law of faith as it applied -to the power of the soul to heal the sick, and he knew that the same -law governed the soul in its relations to eternal life. He did not -formulate his propositions in the terms demanded by the science of the -nineteenth century, nor did he give such reasons for his conclusions -as inductive processes require. The time for that had not yet come. -Reasons would not have been appreciated in his day and generation. Nor -was it necessary for the accomplishment of his mission--which was to -proclaim the law of immortality--to show that the man whose soul has -not been aroused to consciousness dies as the brute dieth. This was -his mission; and in so far as he has accomplished that mission is he -entitled to be called the Saviour of the souls of mankind. He preached -no new doctrine other than this. His code of ethics was sublime and -god-like in its purity and simplicity, but it was not new. He taught -the doctrine of future rewards and punishments; but the symbols which -he employed to describe the condition of the soul after death--the -rewards bestowed and the punishments inflicted--were those which were -current among the people with whom his earthly lot was cast; nor does -this fact argue for or against his omniscience. It would, obviously, -have been impossible for him to convey to the world any adequate idea -of the modes of spiritual existence in terms which could be understood. -He used the current coin of expression to convey to mankind the broad -idea that the soul that is "saved" to immortal life through "belief" -will then be punished or rewarded according to the deeds done in the -body. It would, obviously, have been useless and confusing to his -hearers had he attempted to employ any new symbols, or any language to -which they were not accustomed, to convey that idea. - -His mission, therefore, as the Saviour of the souls of men was -accomplished when he revealed to the world the essential condition -of immortal life. His mission as a moral teacher was secondary in -importance. The one doctrine was new, the other old. The one was a -scientific fact, the other a code of ethics. The one was essential to -the attainment of man's ultimate destiny as an immortal entity, the -other a standard of right and justice in this world, and a condition of -felicity in the world to come. - -It is said that when Hillel, who flourished in the century preceding -Christ, was asked whether he could give the whole Jewish law in one -sentence, he answered: "Yes, perfectly well. What you do not want -anybody to do to you, do not you to them. That is the whole law; -everything else is only commentary." - -The same may be truly said of the New Testament doctrines and the law -of faith. The only thing wholly new was the doctrine of faith. That is -the whole law; everything else is commentary. - -FOOTNOTES: - -[Footnote 53: John iii. 14-16.] - -[Footnote 54: John v. 24.] - -[Footnote 55: John xi. 25, 26.] - -[Footnote 56: Metaphysics, p. 126.] - -[Footnote 57: Ibid.] - - - - -[Illustration] - - - - -CHAPTER XXVI. - -THE MISSION OF CHRIST; FUTURE REWARDS AND PUNISHMENTS. - - The Success of Christ's Mission.--Chaotic State of Spiritual - Philosophy in His Time.--The Various Doctrines in Vogue.--Jesus - the first to simplify the Doctrine of Immortality.--He gave it a - Definite Status in Philosophy.--The Doctrine of Future Rewards - and Punishments.--God will "render to every Man according to - His Deeds."--Spiritual Penalties for Violations of Spiritual - Law.--The Sin against the Holy Ghost.--The Sin of Unbelief.--The - Status of a Lost Soul.--Possible Reincarnation.--The Means of - Punishment for Sin.--Affections.--Conscience.--Memory.--General - Conclusions.--Scientific Basis of Christianity. - - -It is often charged by the sceptical world that the mission of Jesus -has thus far proved a failure, for that only about one third of the -inhabitants of the earth have ever heard the name of Christ; that of -Christian nations but a limited proportion of the inhabitants belong to -the Christian Church; and that of the church membership there is but a -limited number who so live as to entitle them to the rewards of heaven. -Measured by the common idea of what constitutes salvation, there may be -good ground for that criticism. But measured by the number of those who -believe in the immortality of the soul; by the number who have a hope -of a life beyond the grave; by the number who have a consciousness of -the existence within them of the transcendental ego; or by the number -of those who have risen, directly or indirectly, through the teachings -of Christ so far above the level of the brute creation as to have a -consciousness of the possibility of immortal life, and a consequent -hope and subjective belief in immortality,--his mission has proved the -grandest success recorded in the history of missionary effort. - -It must be remembered that when he came into the world the doctrine of -immortal life held a very vague and uncertain place in the philosophy -of civilized mankind. I do not say that the doctrine of immortal -life was unknown, but it was undefined, and so tinctured with finite -conceptions, and limited by the uncertain boundaries of a hundred -different systems of fantastic philosophy, that it did not, and could -not, form a basis of rational hope or intelligent promise. - -Thus, among the Chinese of that day (1), the doctrines of Confucius -held the most prominent place. His was a system which might be called a -parent-worship, in which virtue was rewarded and vice punished in the -individuals, or in their posterity, on earth, no promise of immortality -being held out. (2) The sect of Rationalists, founded by Lautsz in the -sixth century before Christ, taught the emanation of all good beings -from the Bosom of Reason, and their absorption thither for an eternal -existence, while the bad were doomed to successive births and many -sorrows. (3) Another sect held that the principle of all things is but -a vacuum,--nothing,--from which all things have sprung, and to which -all must return. - -The Hindoo doctrine was substantially the same as it is now; and it is -so well known as not to require a particular statement, further than to -say that its disciples believe in successive incarnations of the soul, -and its final absorption into the incorporeal nature of Brahm. - -The Persians believed in the doctrine of hell for the wicked, and of -paradise for the good; but held that all the wicked would eventually -be purified by fire. It was thought that the fires were hot enough to -purify the most abominable soul in about three days. - -Herodotus tells us that the Egyptians were the first to defend the -doctrine of the immortality of the soul, and he says that they believed -in its transmigration through various animal bodies for a period of -three thousand years before its return to a human body. - -Of the Grecian schools, the Pythagoreans held that the soul is -eternal,--that is, uncreated and indestructible; that no real entity -is either made or destroyed. The Eleatics held practically the same -doctrine. The Ionics taught that the soul was reabsorbed into the -Divine reason. The Stoics believed in the periodical destruction of all -things by fire, when the good will be absorbed and the wicked perish. -The Epicurean faith was well described by Paul in the phrase, "Let us -eat and drink, for to-morrow we die." The Pyrrhonists were the sceptics -of the age, and doubted everything. Socrates taught the doctrine of -immortality for the good, the virtuous, and the wise. The incurably -bad are "hurled into Tartarus, whence they never come forth;" whilst -those who can be cured are subjected to needful punishments before -being admitted into the mansions of the blest. Plato was a Pythagorean, -with certain bizarre notions of his own, such as the migration of souls -through various brute and human forms; and he believed that even the -duration of divine work is limited. - -It will thus be seen that when Jesus appeared on earth he found the -philosophy of the soul in a very chaotic state. It was his mission -to bring order out of chaos, and to proclaim the true philosophy; to -declare the conditions of immortality, and point the way to eternal -happiness. That he simplified the doctrine of immortality into a system -so plain that "the wayfaring man, though a fool, need not err therein," -no one will deny. Its grand simplicity, when placed in contrast with -the complicated doctrines of all other systems of religious philosophy, -ancient or modern, places upon it the stamp of inherent probability; -for scientific truth is always simple and free from complication. It -was Jesus who gave the doctrine of immortality a distinct and definite -form and a permanent place in the philosophy of the civilized world. It -was he who first proclaimed the fundamental law underlying the science -of the soul. It was from his words, spoken to a few humble followers -in an obscure corner of the earth, that the doctrine has spread -throughout all the civilized world. From the centres of civilization -the Church has sent its missionaries, its representatives of the -Master, among all peoples, civilized and savage, preaching the gospel -of immortality to all mankind. Its influence is not confined to those -who believe in the tenets of the Christian Church, nor even to those -who have heard the name of Christ. It has spread, through some subtle, -unseen power and potency, until it permeates every fibre of human -society, and constitutes the promise of every religion, the hope of all -humanity. - -I have, in other chapters, pointed out some of the proofs which science -affords of the doctrine of immortality, and of the verity of the -history of Jesus of Nazareth. I have shown that every known fact which -bears upon the subject points to the continued life of the soul after -the death of the body. I have shown that the discoveries of modern -science demonstrate the fact that Jesus was in possession of a complete -knowledge of the science of the soul in its relations to its physical -environment. I have shown that all known facts bearing upon the subject -go to prove that he also had a knowledge of its laws in its relations -to a purely spiritual existence. - -We have then, _first_, an array of demonstrable facts which -irresistibly lead to the conclusion that the soul survives the body; -_secondly_, another array of facts which prove that it was possible -for an exceptionally endowed person to perceive the laws of the -soul; _thirdly_, an array of facts which demonstrate that Jesus did -understand those laws as far as they pertain to the soul's relations -to the physical man; _fourthly_, we have facts which show that he -understood the laws of the soul in its relations to the spiritual -world, and the essential conditions of its conscious existence after -the death of the body; and _fifthly_, we have in the New Testament a -record of the acts which demonstrated his knowledge of the subject, -as well as of his solemn and repeated declarations of the laws which -pertain to that subject. - -When we consider together all these cumulative proofs, it may safely -be said that there are few principles of nature that are more clearly -established by inductive processes of reasoning than is the principle -of immortality. - -Having established this proposition, it remains only to consider -Christ's doctrine of future rewards and punishments. Obviously, this -is a more difficult question to handle, for the reason that there -are necessarily few facts known to mankind which can be considered -scientifically demonstrative of any proposition which has been made -by any one on that subject. Nevertheless, if there is one known fact -which confirms his declarations on that question, and at the same time -satisfies the demands of human reason and the common sense of Divine -Justice, we may safely conclude that the Christian religion rests upon -a purely scientific basis. - -The first important fact which confronts us in considering this branch -of the subject is, that Jesus said very little on the subject. It was -obviously impossible for him to convey to the human mind any adequate -knowledge or idea of the actual conditions of a spiritual existence. -He was hedged about by the limitations of human speech and the finite -understanding of his followers. His descriptions, therefore, of the -places of future rewards and punishments were necessarily limited to -material conceptions. He could effectively employ no other symbolism -than that with which his hearers were familiar and which they could -appreciate. He had taught them in plain and unmistakable terms the -conditions upon which the soul could attain a conscious existence; -and having done that, his mission was thenceforth a moral one. Having -taught them how to attain eternal life, he taught them so to conduct -their lives in this world as to entitle them to the joys of that life. -It was no part of his mission to reconstruct the accepted geography of -the world of spirits, for it could only add confusion to their crude -conceptions. His parables were drawn from the objects and incidents of -their every-day life, and were necessarily limited in their application -to a spiritual existence. His only object was to enforce a code of -morals founded upon the eternal principles of right and justice, -simple in terms, and adapted to their comprehension, but grand in its -simplicity, and adapted to the varying conditions of human society for -all time. - -The question now is, What is to be considered the doctrine of future -rewards and punishments to be gathered from the New Testament? It is -clear that we must reject all material conceptions of both heaven and -hell. It follows that the punishment must be a moral one, since there -is no material entity to be dealt with. The sense of justice inherent -in all mankind would seem to indicate that the punishment shall be -commensurate with the offence. It must be assumed, therefore, that the -true doctrine is expressed in Romans ii. 6, where it is said that God -will "_render to every man according to his deeds_." - -This satisfies the finite sense of justice, and perfectly accords -with the highest human conceptions of the character of a God of love, -mercy, and justice. The good man would ask nothing more, the bad could -expect nothing less. Reasoning from analogy would lead to the same -conclusion. We know from daily experience that every violation of the -laws of our physical nature is followed inevitably by its adequate -punishment. We have a right to suppose, therefore, that every violation -of moral and spiritual law will be followed by its appropriate penalty. -We know, indeed, from what we have seen of the teachings of Christ, -that spiritual penalties follow a violation of spiritual law. In other -words, the law of suggestion follows the soul across the boundaries -of eternity. Spiritual death is the inevitable result of spiritual -unbelief. It is not a vindictive punishment, it is the fundamental law -of spiritual life. Just as the spirit quickens the flesh, so does faith -quicken the spirit. - -Again, we find a spiritual penalty following a violation of spiritual -law in what Christ taught regarding the sin against the Holy Ghost. -Just what that sin consists of, never has been satisfactorily defined. -We are told that it is a sin which cannot be forgiven. It must, -therefore, consist of a violation of some fundamental law of the -soul's existence, the penalty for which is inevitable according to the -fixed laws of God. It cannot be a moral offence, consisting simply -in wrong-doing, for such sins can be atoned for. A moral offence so -gross that a God of infinite mercy and love cannot forgive it, and, if -the Scriptures are to be believed, does not stand ready to forgive it -when proper atonement is made, cannot be conceived. Nor has it been -mentioned in Holy Writ. We are therefore forced to the conclusion that, -as before remarked, the sin against the Holy Ghost must consist of a -violation of the fundamental law of the soul's existence. It must, -therefore, be the sin of unbelief, and consist of a blasphemous denial -of the existence of the soul and its Father, God. This would be in -strict accordance with the fundamental law of suggestion, as it has -been scientifically demonstrated to exist. The emphatic and persistent -denial of the soul's existence must eventually prove to be a suggestion -so strong as to overcome its instinctive belief in its own existence, -and thus neutralize its instinctive desire for immortal life. It would, -therefore, have the same effect as unbelief arising from a want of -knowledge, or a lack of the intellectual power to conceive the idea of -immortality. The soul, in either case, could not have a consciousness -of its own existence or individuality. - -It may be asked, What becomes of the soul when deprived of a conscious -existence? Does it actually die, disintegrate, and return to its -original elements? Is it possible that a human soul, created by God -and endowed with the power and potency of immortal life, can fail of -accomplishing its mission, and become extinct? Can a segregated portion -of the Divine essence, once individualized, ever perish or lose its -identity? All these questions, and more, will be asked. I do not know. -Perhaps it is reincarnated. I do not know anything about reincarnation. -I know as much about it, however, as any one else knows. I mean by -this that no one can be said to know anything about the truth of any -proposition that has not underlying it a substratum of demonstrable -fact. The theory of reincarnation has no such basis; and I shall not, -therefore, indulge in speculation on the subject further than to say -that it is possibly true that reincarnation is the process of the -soul's evolution. If so, reasoning from analogy, I should say that -the process ceases when the soul reaches the status of a conscious -existence. In the physical world we see that the process of evolution -has gone forward progressively from the lowest form of animal life up -to man. There the process ceases. All further progress is in the line -of improvement in the human race. No higher type of animal life is -developed, and in our pride of manhood we believe that there never can -be any higher animal existence. It may, therefore, be true that the -progress of a soul is through reincarnation from the lower animal life -to the higher, until it reaches the human; and that it may still go on -in the lower grades of human organisms until it reaches the dignity of -a conscious human soul. Having reached that point, the law of progress -will expend its force in carrying it forward to its ultimate destiny. -Considered as the process of the soul's evolution, the necessity for -further reincarnation apparently no longer exists after the soul has -attained the power and potency of a conscious, self-existent entity. - -I throw out this suggestion for the benefit of those spiritistic -mediums and other trance-seers who have found out so much more than -Jesus knew about the internal economy of the spiritual world and the -laws which pertain to spiritual existence. But this is a digression -into the forbidden field of speculation without facts. - -The common experience of mankind demonstrates the proposition that -appropriate physical penalties are the necessary result of a violation -of physical laws; and it has been shown from the teachings of Jesus, -confirmed by the inductions of science, that the violation of the -laws of spiritual existence is followed by inevitable spiritual -penalties. It now remains to be considered what facts are known to -science which will confirm the doctrine that moral punishment will -follow the infraction of moral laws, in exact accordance "with the -deeds done in the body." In order to do so intelligently, we must -first briefly consider the question as to what the nature of the -punishments and rewards must be. It being manifestly impossible for us -to know, affirmatively, the particular modes of spiritual existence, -we can arrive at a conclusion only by the method of exclusion. We -must, therefore, begin by excluding all idea of material penalties or -rewards. All such conceptions of spiritual life must be relegated to -the dark ages of human intelligence, when man was able to conceive -of no joy apart from physical pleasure, and no punishment other than -physical suffering. Our conceptions must, therefore, be limited by -what we know of the nature and attributes of the soul, as exhibited -through phenomena. The first question, then, is, What do we know of the -attributes of the soul? - -We know, first, that it is the seat of the emotions. It is therefore -capable of being rewarded or punished through the natural affections. - -Secondly, we know that it possesses the inherent power of perception -of the laws of nature and of God, including the eternal, God-ordained -principles of right and wrong. It will, therefore, after its release -from the body, be able to estimate the value of every good deed, and -realize the inherent infamy of every wrong one, as weighed in the -scales of Eternal Justice. - -Thirdly and lastly, we know of one attribute and power of the human -soul more pregnant with weal or woe, with joy or sorrow, than all the -others combined; and that is its perfect memory. - -These are the essential things that we know of the soul from the -observation of phenomena. Our conceptions of it, therefore, are limited -to its intellectual, moral, and emotional attributes. We know it only -as an intellectual entity, and our conceptions of the rewards and -punishments adequate to the ends of Divine Justice must be limited -accordingly. - -Little need be said in explanation of the trend of this brief summary. -The conclusions are obvious. We have before us an intellectual entity -capable of experiencing all the natural emotions of humanity, of joy -and sorrow, of love and friendship; endowed with a perfect perception -of the principles of right and wrong, and consequently in possession of -an awakened conscience more keenly alive and active than the objective -mind can conceive, and possessing a memory so perfect that every good -and every bad deed of its whole earthly existence is constantly before -it like a vast panorama. What greater reward could such a being ask or -experience than would be found in the contemplation of a well-spent -life? What greater punishment than the remorse of conscience arising -from the ever-persistent memory of a life of wickedness and crime? - -It is obvious that both rewards and punishments are adequate and exact, -and that God will "render to every man according to his deeds," by and -through the operation of his immutable, unchanging laws. - -I have now summarized enough of the leading points in the history of -Jesus of Nazareth and of his doctrines, and compared them with known -phenomena with sufficient particularity to show that the inductions of -modern science demonstrate the essential truth of the history of his -physical manifestations, and to prove, as far as inductive reasoning -from known phenomena can prove anything not physically demonstrable, -the truth of every essential doctrine of his spiritual philosophy. -I have by no means exhausted the subject, for the New Testament is -full of passages confirmatory of the view I have taken. It is true -that I have interpreted the passages relating to the conditions -precedent to the attainment of immortal life in a way in which they -have never before been interpreted; but in doing so I have harmonized -that which has heretofore seemed incongruous, and have thus removed a -stumbling-block from the pathway of scepticism. I have no fear that -even prejudice will find fault with my interpretation; for it not only -leaves the essential doctrines relating to rewards and punishments -uncontradicted, but it affords strong confirmation of their essential -truth. Moreover, my interpretation is confirmed by the facts of modern -science, and must, therefore, shed a new lustre upon the name and -attributes of Jesus, demonstrating, as it does, the accuracy of his -knowledge of the laws of the soul. - -It has been but a few years since the researches of science began to -furnish facts confirmatory of the history and doctrines of Christ; -but it has come to pass that every new fact discovered, and every new -principle evolved, weakens the foundation of every other religious -superstructure, and adds strength and harmony of proportions to that -erected by the man of Nazareth. - -It may, therefore, be now confidently asserted that Christianity -possesses that to which no other system of religion can lay a valid -claim; namely, a sound scientific basis. - - - - -[Illustration] - - - - -CHAPTER XXVII. - -DEDUCTIONS FROM VARIOUS ATTRIBUTES OF THE SOUL. - - The Question of Identity.--Consciousness and - Memory.--Identity considered in Reference to Rewards - and Punishments.--Conscience.--Conflicting Theories of - Psychologists.--Education and Intuition.--Different Standards - of Morality.--The Soul's Perception of the Eternal Principles - of Right and Wrong.--The Instinct of Worship.--Its Abnormal - Manifestations.--The Law of Suggestion.--Universality of the - Sentiment of Worship.--Its Normal Manifestations.--Demonstrative of - the Existence of a God of Love.--Old Arguments invalid.--Socrates - and Paley.--Argument predicated on the Affectional - Emotions.--Syllogistic Deductions.--The Divine Pedigree of Man. - - -It has often been said that no proposition is worthy of belief that -is not verified by phenomena. Whilst I do not commit myself to a -maxim so broad in its terms, I have thus far religiously refrained -from advancing an idea that is not so verified. In other words, the -primary object of this book is to interpret phenomena, and not to -advance new ideas, except those which are thrust upon me as necessary -deductions from the terms of my hypothesis. Sincerely believing that -the fundamental propositions of that hypothesis are true, I have not -hesitated to follow them into whatever field they might lead, and to -accept every legitimate conclusion. In pursuance of such deductions I -have been led reluctantly to the conclusion that none of the phenomena -commonly attributed to supermundane agencies afford tangible evidence -of the continued existence of the soul after the death of the body. -I have, however, been more than compensated by the discovery, in -pursuance of the same hypothesis, that in the inherent powers and -attributes of the soul is to be found indubitable evidence of its -immortality. This evidence is based on phenomena which have been, and -may be, produced by experiment. Many of these phenomena have been -already pointed out, but others remain to be considered which have an -important bearing upon the question under immediate consideration; -namely, the immortality of the soul, and its relations to the Supreme -Being. - -There are still other attributes and powers of the soul which have -been considered, from which further conclusions may be drawn which may -assist us in forming correct conclusions regarding its status in a -future life. The first of these attributes which I purpose briefly to -discuss is that of memory, and its relations to the question of spirit -identity. - -The question as to whether the soul of man retains its identity after -the death of the body, is second only in interest and importance to -the question of immortality. There are many who hold that the soul -is necessarily reabsorbed into the Divine essence, and finds its -compensation for the ills of earthly life in becoming an integral part -of God, and, as such, a participator in his power and glory. This -presupposes a loss of identity, and to most minds would be considered -equivalent to annihilation; by others it is regarded as the highest -conception of eternal felicity. Thus far no one, as far as I am -aware, has attempted to offer any scientific reasons for believing -one way or the other. It seems to me that there is abundant evidence -in phenomena observable in this life to demonstrate, as far as such a -proposition is demonstrable, that the soul does retain its identity in -a more pronounced degree, if possible, than we can retain it in this -objective existence. In what does identity consist, or, more properly -speaking, how is it retained? The answer is, through our consciousness -and memory. It is obvious that if either is lost, identity is lost. It -is equally obvious that if both are retained, identity is retained. -Now, the phenomena alluded to which bear upon the question relate to -the perfect memory of the subjective mind, or soul. This faculty of -subjective memory is implanted in the human soul for some purpose. -It certainly does not pertain to this life, for, as we have seen, it -is only under abnormal conditions that the phenomenon is observable. -It must, therefore, be a part of the Divine economy pertaining to -the future existence of the soul. It has no use here, for objective -recollection is all-sufficient for objective existence and purposes. -The conclusion is irresistible that it is for the purpose, amongst -other things, of enabling the soul to retain its identity. Its bearing -upon the question of future rewards and punishments has already been -commented upon; nevertheless, at the risk of repetition, a further -remark will be ventured. It is obvious that if the soul did not retain -a conscious memory of its earthly life, no adequate or just reward or -punishment could be meted out to it. Even human justice would revolt -against, and human laws would prevent, the infliction of the penalty -for a capital crime, if it were clearly proved that the criminal had so -far lost his mind as to have no recollection of the events of his past -life, or, in other words, had lost conscious identity. Besides, it must -not be forgotten that the soul is the seat of the emotions, as well as -the storehouse of memory. It is obvious that it is only through the -emotions and the memory that rewards can be conferred, or punishments -inflicted, upon the immaterial soul. - -Another question which has been incidentally alluded to deserves a -more extended notice, for the reason that it bears directly upon the -question of future rewards and punishments, and is also illustrative -of the general hypothesis under consideration; it is the question of -conscience. Metaphysicians are divided in opinion on this question, -one school holding that conscience is innate and instinctive, and the -other that it is the result of experience and education. My hypothesis -leads to the conclusion that each school is partly right and partly -wrong. Granted that the eternal principles of right and wrong are a -part of the fixed and immutable laws of God, it follows that the soul -of man will, under favorable conditions, have a clear perception of -those laws. Those conditions may or may not be present during the life -of the body. They certainly will be present when the soul is freed -from the clogs of the flesh, and is able to perceive all the fixed -laws of nature. In the mean time, while it is an inhabitant of the -body it is amenable to control by the power of objective suggestion, -and hence is dependent upon the objective education of the individual -for its standard of right and wrong. This standard may be high or low -in any individual case. There will be one standard in one community, -and another in another, all depending upon education and social -environment; but in each case the subjective mind will follow the -suggestions imparted to it by objective education. If the standard -is high in any individual case, the sentiment will gradually become -instinctive, so that the subjective impulses and emotions will play an -important part. If the standard is low, the instinctive emotions will -only be conspicuous for their absence. - -Man stands in his relation to the principles of right and wrong in -just the same position that he occupies in his relation to the laws of -electricity or any other natural law. He is struggling to ascertain -the laws in each case for the purpose of placing himself in harmony -with them. His knowledge is of slow growth, but each century finds the -general standard of right and wrong higher than it was the century -before. If the soul possessed, in the normal condition of man, an -instinctive knowledge of those laws, he would not have to await the -slow process of evolution to develop them. - -History records the name of but one man in whom the eternal principles -of right and wrong were instinctive. That man was Jesus Christ. He -perceived those laws, as he perceived all spiritual laws, while yet -in the flesh. We may profit by his example and his precepts, but -otherwise we must work out our own salvation, knowing that, when the -soul reaches its final home, it will be in possession of the eternal -standard by which to measure the guilt or innocence of every deed done -in the body. - -The only remaining psychic phenomena which I propose to discuss are -those connected with that emotion of the human soul which finds its -expression in the worship of the Supreme Being. This feeling is so -widespread that no system of philosophy is complete that does not take -it into account. Like every other emotion, it has its normal mode of -expression, and its abnormal manifestations. The difference between the -two modes of expression is so great that their identity of origin has -been, to a great extent, lost sight of. - -The abnormal manifestation of this emotion now occurs principally among -the uncultivated classes of religious worshippers, and the feeling -has been somewhat contemptuously designated as "emotional religion." -It is conspicuous in the revival meetings of certain religious sects, -where in former years its manifestations were so violent and unseemly -that it was looked upon as reprehensible; but these exhibitions have -been, of late years, generally repressed, except among the lower orders -of the people. Scientists have tried to account for it on the ground -that it is the result of mesmeric power consciously or unconsciously -exerted by the preachers over their congregations, resulting in an -ecstatic emotion wholly abnormal and entirely unconnected with true -religion. The fact that it sometimes results in a cataleptic condition, -and sometimes in a trance undistinguishable from that produced by -hypnotic processes, lent color to the theory, and has gradually brought -the educated classes to regard the feeling of religious emotion with -distrust. The result is that what used to be known as "vital religion" -is gradually becoming a thing of the past, and is giving place to a -cold, self-contained, unemotional sentiment, which is as unlike true -religious worship as the other, and as abnormal. - -It is true that the abnormal manifestations of the emotion are governed -by the same laws, and are produced by the same causes, as other -subjective phenomena. Suggestion plays its part in these as in other -things pertaining to the attributes of the soul; and in these, as in -all others, a wrong, extravagant, or misdirected suggestion produces -abnormal results. But this does not argue that the emotion is abnormal. -There is no emotion of the human soul that has not its abnormal -manifestations when not directed and controlled by reason. The common -experience of every-day life demonstrates this proposition. One of the -most sacred and praiseworthy of all the human emotions is that of love -between the sexes. But the fact that our jails are filled with those -who have indulged in its abnormal manifestations does not argue that -the institution of marriage is abnormal. - -The sentiment of worship is as widespread as the sentiment of love; -and that very fact shows that it must be taken into account in -the diagnosis of the human entity, if we would arrive at correct -conclusions. That this sentiment is universal, and is repressed only by -an effort of will, no one will deny. It is its abnormal manifestations -merely that are to be guarded against. Like every other emotion of -the soul, its normal indulgence is in the highest degree healthful -and exalting. The normal expression of the emotion of earthly love -brings us into harmonious relations with our fellow-beings. The normal -expression of the emotion of worship brings the soul into harmonious -relations with its Creator. Every form and act of worship is an -expression of this emotion. It is experienced by all races of the human -family, from the fetich worshipper to the Christian. Each stands in -awe and reverence before some superior power, external to himself, and -capable of controlling his destiny. In proportion to his intelligence -will his conceptions of that power be exalted; and in proportion to the -exaltation of his conceptions will be the intensity of his emotions of -awe, reverence, love, worship. - -The conclusions which necessarily follow are of the most important -character. The first and most important--for it includes all the -rest--is that the fact of the existence of the emotion of worship is -demonstrative of the existence of a Supreme Being. - -And right here I wish to make an important distinction. The -standard-theological argument in favor of the immortality of the soul -is based upon the following syllogism: - -1. There is a universal desire for immortality. - -2. The mind of man cannot conceive an object of desire the means for -the attainment of which are not somewhere in existence. - -Conclusion: Man is necessarily immortal. - -Now, if these premises were demonstrably correct, we might safely -rely upon the conclusion. But they are not correct. The first may be -assumed to be practically true, for the sake of the argument; but the -desire for continued life beyond the grave may be explained upon other -grounds, namely, upon the instinctive desire to prolong life. This -instinct is shared with man by all the animal creation, and pertains, -primarily, to the preservation of animal existence. Man soon learns -that continued animal existence is impossible. He sees that all must -die; but, as "hope springs eternal in the human breast," he conceives -the hope that he may, somehow, live after the death of the body. The -existence of the desire for immortality is, therefore, traceable -directly to the purely animal instinct of self-preservation. - -The second premise is intrinsically absurd. It is obvious that -the brain of man may conceive of many objects of desire which are -manifestly impossible of realization, as well as non-existent. In -the Christian mythology of Milton the idea is developed of a rival -power--Satan--in heaven almost, but not quite, equal to God. In the -struggle which ensued from a rebellion of Satan he was cast out, and -set up a kingdom of his own on this earth. Now, a strictly orthodox -person might say that this was merely an allegorical representation of -an existent fact. But suppose the poet had gone a step further, and had -represented Satan as going outside the universe and setting up a rival -universe of his own. Would that conception have proved that an outside -universe is possible or existent?[58] - -Again, the existence of a Supreme Being is thought to have been -demonstrated by the argument of Socrates wherein he confuted -Aristodemus the atheist, and used the statues of Polycletus and the -pictures of Zeuxis to illustrate the idea that, as the structure of -the universe shows evidence of design, therefore there must have been -a designer. Theology has never improved upon this argument, and Paley -makes the same use of the watch for an illustration as Socrates did -of the statues and pictures. It is a strong argument, but it does not -reach the point which the human heart desires to have demonstrated. Nor -does it add force to, but rather weakens, the argument which is found -by all reflecting minds in every tree, leaf, bud, or flower. It simply -proves the existence of a force, which all admit. - -What the human heart desires, and what the human mind seeks, are proofs -of the existence of a God, not of mere intelligence and potentiality, -but such a God as Jesus characterized,--a God of love and benevolence, -a God who sustains the relation of Father to all humanity. - -It seems to me that in seeking within the realm of human desire for an -argument in proof either of immortality or the existence of a Supreme -Being, theologians have failed to make a necessary distinction between -desires which may or may not be universal and inherent, and desires -which have their source in the affectional emotions. It is upon the -latter only that an argument can be logically predicated. And I may -go further, and say that an argument logically predicated upon the -affectional emotions, is demonstrative. It is true that some of the -emotions of the soul seem to pertain exclusively to this life; but not -all. The emotion of religious worship pertains solely to that invisible -power which we call God. Nevertheless, we may employ the others for -illustration. Let us see how this doctrine applies to the subject under -consideration. Putting it in syllogistic form, we have the following:-- - -1. The affectional emotions are universal attributes of every normally -developed human mind. - -2. No affectional emotion can have an existence in the normally -developed human mind in the absence of an object of affection capable -of reciprocal feeling. - -Therefore, when a normally developed human being experiences the -emotion of love or affection, there is necessarily existent an object -of love or affection normally capable of reciprocal emotion. - -Thus, the emotion of friendship presupposes the friendly relation -existing between man and his fellow-man. - -The emotion of sexual love presupposes the sexual relation and the -existence of persons of the opposite sex normally capable of reciprocal -emotion. - -The emotion of parental love presupposes the relation of parent and -child, each normally capable of reciprocal attachment. - -It follows that _the emotion of religious worship presupposes the -existence of an object of worship capable of reciprocal emotion_. - -If this is not the correct interpretation of the universal sentiment of -worship which is inherent in the breast of every normal human being, -then there is an exception to the laws which govern every other human -emotion. As there are no exceptions in the operation of nature's laws, -the conclusion is inevitable, not only that the emotion of religious -worship is normal, but that it is the one phenomenal attribute of the -soul which gives to man indubitable evidence of his Divine origin, and -demonstrates the existence of a God of love. It is the connecting link -between man and his Creator. It is the instinctive manifestation of -filial affection which proclaims our Divine pedigree, and demonstrates -the universal brotherhood of man and the Fatherhood of God. - - "Thou hast made us for Thyself, and our hearts are restless till - they rest in Thee." - -FOOTNOTES: - -[Footnote 58: One of the most eminent and fair-minded theologians in -the United States, who has kindly read the manuscript of this work and -indulgently criticised its contents, suggests that I have not treated -the standard theological argument quite fairly, in that I should have -stated the second proposition less broadly: that the desire referred -to is _instinctive desire_, and should have been so limited. I freely -admit that as careful and candid a reasoner as he would naturally so -limit the statement of the proposition. But not all theologians are as -candid and logical. However, I provisionally accept his limitation, and -reply that the answer to the amended second proposition is embraced in -the answer to the first.] - - -THE END. - - - - -_THIRD EDITION_ - - -THE DIVINE PEDIGREE OF MAN - -_Or, The Testimony of Evolution and Psychology to the Fatherhood of God_ - - -By THOMSON J. HUDSON, LL.D. - - -An original conception of evolution which is worked out with the -same avoidance of vague theory, and the same adherence to a basis of -well-authenticated facts and to cogent and logical reasoning, which -characterize Dr. Hudson's former works. It presents an original and -convincing interpretation of the facts which have been accumulated -by the labors of scientists such as Hæckel, Darwin, and Spencer; and -constitutes an attempt to establish thereby the belief in Christian -Theism. It shows that the god-like powers of man exist potentially in -the lowest forms of animal life known to us; and advances a powerfully -eloquent argument against the atheistic attitude which so many -evolutionists have assumed. - - The book reveals much study and research, and its optimism is sure - to bring much cheer to those who can accept its theories.--_Chicago - Tribune._ - - An interesting and valuable contribution to the discussion of a - great problem.--_The Sunday-School Times._ - -12mo. $1.50 - - -A.C. McCLURG & COMPANY - -PUBLISHERS · CHICAGO, ILLINOIS - - - - -_SEVENTH EDITION_ - - -A SCIENTIFIC DEMONSTRATION _of the_ FUTURE LIFE - -By THOMSON J. HUDSON, LL.D. - - -The success that "The Law of Psychic Phenomena" met with induced the -author to prepare and publish the present volume, for the purpose -of carrying to their legitimate conclusions some of the principles -laid down in his former one. Dr. Hudson, in pursuing his inquiry, has -endeavored to follow the strictest rules of scientific induction, -taking nothing for granted that is not axiomatic, and holding that -there is nothing worthy of belief that is not sustained by a solid -basis of well-authenticated facts.--_The New York Times._ - -12mo. $1.50 - - -A.C. McCLURG & COMPANY - -PUBLISHERS · CHICAGO, ILLINOIS - - - - -_DR. HUDSON'S LAST BOOK_ - - -THE EVOLUTION OF THE SOUL AND OTHER ESSAYS - - -By THOMSON J. HUDSON, LL.D. - - -After the death of Dr. Hudson in 1903, enough material was found -among his papers for one more book from his bold and original pen. It -consists of a number of lectures delivered at various times, and all -dealing with the subject on which he is now an acknowledged authority. -This collection of scattered papers supplements most admirably his -previous books,--particularly "The Law of Mental Medicine" and "The -Law of Psychic Phenomena,"--and will, in a way, help to complete the -work most deplorably interrupted by his untimely death. To say that -these essays are in Dr. Hudson's characteristic and illuminating style -is all that is needed to convince his thousands of admirers that this -posthumous volume is one of the most absorbing interest. The addition -of the portrait and biographical sketch will also be much appreciated. - -With portrait, $1.20 net - - -A.C. McCLURG & COMPANY - -PUBLISHERS · CHICAGO, ILLINOIS - - - - -_THIRD EDITION_ - - -THE LAW OF MENTAL MEDICINE - -_The Correlation of the Facts of Psychology and Histology in their -Relation to Mental Therapeutics_ - -By THOMSON J. HUDSON, LL.D. - - -The book is one to read studiously, and will appeal to a large class of -modern thinkers who have caught a theoretical glimpse of an existence -free from the misery of disease. Dr. Hudson's celebrated work, "The Law -of Psychic Phenomena," has paved the way for the student of psychic -lore to receive and digest his later works.--_New York Tribune._ - -His theories are scientific in method, and soundly based, as well -as sufficiently untechnical for the general reader.--_San Francisco -Argonaut._ - -There is no denying the interest the book holds for the thinking, -earnest student of mental phenomena, and even those who scoff and sneer -at "faith cure" in its various branches will find much in this volume -that will start a serious train of thought.--_Nashville American._ - -There is nothing of the quack about Dr. Hudson. His book is eminently -practical, and is quite free from "the falsehood of extremes." Nobody -can be hurt by reading it, and it will help many to correct erroneous -prepossessions and misunderstandings.--_Charleston News and Courier._ - -"The Law of Mental Medicine" is the title of an interesting book from -the pen of Thomson Jay Hudson, in which he points out a simple system -of practice depending for its efficacy on natural laws.--_Detroit Free -Press._ - -12mo. $1.20 net - -A.C. 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You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org/license - - -Title: The Law of Psychic Phenomena - A working hypothesis for the systematic study of hypnotism, - spiritism, mental therapeutics, etc. - -Author: Thomson Jay Hudson - -Release Date: May 5, 2017 [EBook #54665] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE LAW OF PSYCHIC PHENOMENA *** - - - - -Produced by Juliet Sutherland, Graeme Mackreth and the -Online Distributed Proofreading Team at http://www.pgdp.net - - - - - - -</pre> - - - - - - -<p class="ph2">THE LAW OF PSYCHIC PHENOMENA</p> - -<div class="bbox" style="margin-top: 5em;"> - -<p class="center"><small>BY DR. HUDSON.<br /> - -<span style="margin-left: 10%;">THE LAW OF PSYCHIC PHENOMENA. 12mo $1.50</span><br /> -<br /> -<span style="margin-left: 10%;">A SCIENTIFIC DEMONSTRATION OF THE FUTURE LIFE. 12mo 1.50</span><br /> -<br /> -<span style="margin-left: 10%;">THE DIVINE PEDIGREE OF MAN. 12mo 1.50</span><br /> -<br /> -<span style="margin-left: 10%;">THE LAW OF MENTAL MEDICINE. 12mo $1.20 <i>net</i></span><br /> -<br /> -<span style="margin-left: 10%;">THE EVOLUTION OF THE SOUL. 12mo 1.20 <i>net</i></span><br /> - -<br /> - -<span class="smcap">A.C. McCLURG & CO.</span><br /> - -CHICAGO.</small></p> - -</div> - - -<p class="ph1" style="margin-top:10em;"> -THE LAW</p> - -<p class="ph5"> -OF</p> -<p class="ph1"> -PSYCHIC PHENOMENA</p> - -<p class="center"> -<img src="images/illus029.jpg" alt="illustration" /> -</p> -<p class="ph5"> -FOR THE</p> -<p class="ph2"> -<span class="smcap">SYSTEMATIC STUDY OF HYPNOTISM,<br /> -SPIRITISM, MENTAL THERAPEUTICS,<br /> -Etc.</span></p> -<p class="ph5"> -BY</p> -<p class="ph3"> -<span class="smcap">THOMSON JAY HUDSON, Ph.D., LL.D.</span></p> -<p class="ph5"> -AUTHOR OF "A SCIENTIFIC DEMONSTRATION OF THE FUTURE LIFE,"<br /> -"THE DIVINE PEDIGREE OF MAN," ETC.</p> - -<p class="center"> -<img src="images/illus001.jpg" alt="illustration" /> -</p> - - -<p class="ph5"> -SIXTIETH THOUSAND</p> -<p class="ph4"> -CHICAGO<br /> -<span class="smcap">A.C. McCLURG & CO.</span><br /> -1904 -</p> - - - - -<p class="ph6" style="margin-top:10em;"> -<span class="smcap">Copyright<br /> -By A.C. McClurg and Co.<br /> -a.d. 1893</span><br /> -<br /> -<br /> -UNIVERSITY PRESS, JOHN WILSON<br /> -AND SON · CAMBRIDGE, U.S.A. -</p> - - - - -<p class="ph3" style="margin-top: 10%;">TO THE</p> -<p class="center"> -<img src="images/illus030.jpg" alt="illustration" /> -</p> - -<p class="ph4"> -THE COMPANION OF MY YOUTH, THE STEADFAST FRIEND OF MY MANHOOD, MY -MENTOR ALWAYS, -<br /> -THIS VOLUME IS AFFECTIONATELY DEDICATED BY</p> - -<p> -<span style="margin-left: 55%;">THE AUTHOR.</span><br /> -</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_v" id="Page_v">[Pg v]</a></span></p> - - - - -<p class="ph2">PREFACE.</p> - - -<p>I do not expect this book to stand upon its literary merits; for if it -is unsound in principle, felicity of diction cannot save it, and if -sound, homeliness of expression cannot destroy it. My primary object -in offering it to the public is to assist in bringing Psychology -within the domain of the exact sciences. That this has never been -accomplished is owing to the fact that no successful attempt has been -made to formulate a working hypothesis sufficiently comprehensive to -embrace all psychic phenomena. It has, however, long been felt by the -ablest thinkers of our time that all psychic manifestations of the -human intellect, normal or abnormal, whether designated by the name -of mesmerism, hypnotism, somnambulism, trance, spiritism, demonology, -miracle, mental therapeutics, genius, or insanity, are in some way -related; and consequently, that they are to be referred to some general -principle or law, which, once understood, will simplify and correlate -the whole subject-matter, and possibly remove it from the domain of -the supernatural. The London Society for Psychical Research, whose -ramifications extend all over the civilized world, was organized for -the purpose of making a systematic search for that law. The Society -numbers among its membership many of the ablest scientists now living. -Its methods of investigation are purely scientific, and painstaking -to the last degree, and its field embraces all psychic phenomena. It -has already accumulated and verified a vast array of facts of the most -transcendent interest and importance. In the mean time a large number -of the ablest scientists of Europe and America have been pursuing -independent investigations in the phenomena of hypnotism. They too -have accumulated facts and discovered principles of vast importance, -especially in the field of mental therapeutics,—principles which also -throw a flood of light upon the general subject of Psychology.</p> - -<p><span class="pagenum"><a name="Page_vi" id="Page_vi">[Pg vi]</a></span></p> - -<p>This vast array of facts, thus accumulated and verified, and awaiting -scientific classification and analysis, would seem to justify at least -a tentative effort to apply to them the processes of induction, to the -end that the fundamental law of psychic phenomena may be discovered.</p> - -<p>In the following pages I have attempted such a classification of -verified phenomena, accounts of which I find in the literature current -on the subject; and I have tentatively formulated a working hypothesis -for the systematic study of all classes of psychic phenomena. It -will be observed that I have availed myself largely of the labors of -others, instead of confining myself to experimental researches of my -own. I have done this for two reasons: <i>first</i>, that I might avoid the -accusation of having conducted a series of experiments for the purpose -of sustaining a pet theory of my own; and <i>second</i>, because I hold that -substantial progress cannot be made in science until one is ready to -accord due credit to human integrity, and to give due weight to human -testimony.</p> - -<p>In conclusion, I desire to say that I claim no credit for this work, -save that which is due to an honest desire to promote the truth for its -own sake. Sincerely believing in the correctness of my hypothesis, I -have not hesitated to follow it to its legitimate conclusion in every -field which I have entered. If at the close of the book I have seemed -to trespass upon the forbidden field of theological discussion, it was -not for the purpose of sustaining any preconceived opinions of my own; -far from it. It was because I was irresistibly led to my conclusions by -the terms of my hypothesis and the inflexible logic of its application. -I cannot but be aware that my conclusions sometimes oppose the -preconceived opinions of others. But no one who accepts my hypothesis -as the true one will be compelled more frequently than I have been to -renounce his former convictions.</p> - -<p> -<span style="margin-left: 55%;">T.J.H.</span><br /> -<br /> -<span style="margin-left: 5%;"><span class="smcap">Washington, D.C.</span></span><br /> -<span style="margin-left: 10%;">October 21, 1892.</span><br /> -</p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_vii" id="Page_vii">[Pg vii]</a></span></p> - - - - -<p class="ph2">CONTENTS.</p> -<table summary="toc" width="80%"> -<tr> -<td class="tdc"><a href="#CHAPTER_I">CHAPTER I.</a> -</td> -<td> -</td> -</tr> -<tr> -<td class="tdc">INTRODUCTORY. -</td> -<td > -</td> -</tr> -<tr> -<td > -</td> -<td class="tdr"><span class="smcap">Page</span> -</td> -</tr> -<tr> -<td><p class="hang">Necessity of a Working Hypothesis.—The Newtonian Hypothesis.—The -Atomic Theory.—A Psychological Hypothesis -necessary.—Theories of Hypnotism and Mesmerism.—Spiritism.—Mental -Therapeutics.—Liébault's Law of Suggestion.—Duality -of Mind.—A Working Hypothesis for -Psychology formulated.—Its Three Terms</p> -</td> -<td class="tdr"><a href="#Page_19">19</a> -</td> -</tr> -<tr> -<td class="tdc"><a href="#CHAPTER_II">CHAPTER II.</a> -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td class="tdc">DUALITY AND SUGGESTION. -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td><p class="hang">The Doctrine of the Trinity of Man.—The Greek Philosophy.—The Early -Christian Fathers.—Hermetic Philosophy.—Swedenborg.—Duality in Modern -Philosophy.—"Objective" and "Subjective" Minds.—Their Distinctive -Differences and Modes of Operation.—The Subjective Mind a Distinct -Entity.—Illustrations from Hypnotism.—Suggestion.—Auto-Suggestion. -—Universality of the Law of Suggestion</p> -</td> -<td class="tdr"><a href="#Page_27">27</a> -</td> -</tr> -<tr> -<td class="tdc"><a href="#CHAPTER_III">CHAPTER III.</a> -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td class="tdc">REASONING POWERS OF THE TWO MINDS DIFFERENTIATED. -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td><p class="hang">The Subjective Mind incapable of Inductive Reasoning.—Its -Processes always Deductive, or Syllogistic.—Its Premises -the Result of Suggestion.—Illustrations by Hypnotism.—Hypnotic -Interview with Socrates.—Reasons from an Assumed -Major Premise.—Interview with a Philosophic Pig.—The -Pig affirms the Doctrine of Reincarnation.—Dogmatism -of Subjective Intelligence.—Incapable of Controversial -Argument.—Persistency in following a Suggested Line of -Thought</p> -<span class="pagenum"><a name="Page_viii" id="Page_viii">[Pg viii]</a></span> -</td> -<td class="tdr"><a href="#Page_33">33</a> -</td> -</tr> -<tr> -<td class="tdc"><a href="#CHAPTER_IV">CHAPTER IV.</a> -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td class="tdc">PERFECT MEMORY OF THE SUBJECTIVE MIND. -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td><p class="hang">Confirmed by Hypnotic Phenomena.—Opinions of Psychologists.—Sir -William Hamilton's Views.—Observations of Dr. Rush.—Talent for -Poetry and Music developed by Abnormal Conditions.—Talent for Drawing -evolved by Madness.—Resuscitation of Knowledge in the -Insane.—Extraordinary Feats of Memory during Illness.—A Forgotten -Language recovered.—Whole Pages of Greek and Hebrew remembered by -an Illiterate Servant Girl.—Speaking in Unknown Tongues -explained.—The Result of the Operations of Natural Law</p> -</td> -<td class="tdr"><a href="#Page_40">40</a> -</td> -</tr> -<tr> -<td class="tdc"><a href="#CHAPTER_V">CHAPTER V.</a> -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td class="tdc">SUBJECTIVE MEMORY (<i>continued</i>). -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td><p class="hang">Practical Illustrations.—Reasons for Limitations of Subjective -Power.—Its Practical Significance.—Its Application to the Solution of -Problems of Insanity.—The Mental Phenomena of "Genius."—Napoleon -Bonaparte.—Shakspeare.—Poets.—Artists.—Macaulay's Estimate of Poets -and Poetry.—Dangers of Subjective Control.—Lord Byron.—Socrates' -Estimate of Poets.—His Recognition of the Subjective Element in Poetic -Composition.—Occasional Inconveniences.—Unconscious -Plagiarism.—Observations of Holmes.—Improvisation.—Solution -of the Shakspeare-Bacon Problem.—The Subjective in Art.—Madness in -Art.—Great Orators.—Webster.—Clay.—Patrick -Henry.—Incidents.—Practical Conclusion</p>s -</td> -<td class="tdr"><a href="#Page_48">48</a> -</td> -</tr> -<tr> -<td class="tdc"><a href="#CHAPTER_VI">CHAPTER VI.</a> -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td class="tdc">PERCEPTION OF THE FIXED LAWS OF NATURE. -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td><p class="hang">Three Sub-Classes of Mental Phenomena.—Mathematical -Prodigies.—Musical Prodigies.—Measurement of Time.—Distinction -between Results of Objective Education and -Intuitive Perception.—Zerah Colburn, the Mathematical -Prodigy.—The Lightning Calculator.—Blind Tom, the -Musical Prodigy.—The Origin and Uses of Music.—East -Indian Fakirs.—Measurement of Time.—The Power possessed -by Animals.—Illustrative Incidents.—Hypnotic -Subjects.—Jouffroy's Testimony.—Bernheim's Views.—Practical -<span class="pagenum"><a name="Page_ix" id="Page_ix">[Pg ix]</a></span> -Observations.—The Normal Functions of Objective -Intelligence.—The Limitations of Subjective Intelligence -pertains to its Earthly State only.—Its Kinship to -God demonstrated by its Limitations.—Omniscience cannot -reason inductively.—Induction is Inquiry.—Perception the -Attribute of Omniscience.—Conclusions regarding the -Power of the Soul</p> -</td> -<td class="tdr"><a href="#Page_62">62</a> -</td> -</tr> -<tr> -<td class="tdc"><a href="#CHAPTER_VII">CHAPTER VII.</a> -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td class="tdc">EFFECTS OF ADVERSE SUGGESTION. -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td><p class="hang">The Subjective Mind incapable of Controversial Argument.—A -Sceptical Audience demoralizes it.—The Presence of an -Avowed Sceptic prevents Successful Exhibition of Subjective -Phenomena.—Labouchere and Bishop.—The Royal -Academy of Medicine.—Its Offer to Clairvoyants.—Failure -to earn Reward.—Harmonious Conditions required by -Spiritists.—The Seybert Commission.—Trance-speaking -Mediums.—How demoralized.—Adverse Suggestion the -Cause of Failure in all Cases.—Possible Lack of Telepathic -Conditions in Bishop's Case.—General Conclusions.—Failure -Consistent with Honesty of Mediums</p> -</td> -<td class="tdr"><a href="#Page_75">75</a> -</td> -</tr> -<tr> -<td class="tdc"><a href="#CHAPTER_VIII">CHAPTER VIII.</a> -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td class="tdc">HYPNOTISM AND MESMERISM. -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td><p class="hang">Warfare of the Schools.—History of the Science.—Mesmer's -Career.—The Academicians.—The Successors of Mesmer.—The -Royal Academy of Medicine.—Its Idiotic Prejudices.—Dr. -Braid's Discovery.—Re-baptism of the Science.—Effects -of Braid's Discoveries.—Liébault's Theory of Suggestion.—The -Nancy School and the Paris School compared.—The -Fluidic Theory.—The Law of Suggestion the Greatest -Discovery in Psychic Science.—The Significance of -Braid's Discoveries not appreciated.—Hypnotism of Animals.—The -Charcot School.—The Sources of its Errors.—Reform -in Terminology suggested.—The Mesmeric Theory.—Braid's -Processes not productive of Higher Phenomena.—Mesmerization -of Animals.—Recapitulation of Points</p> -</td> -<td class="tdr"><a href="#Page_81">81</a> -</td> -</tr> -<tr> -<td class="tdc"><a href="#CHAPTER_IX">CHAPTER IX.</a> -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td class="tdc">HYPNOTISM AND MESMERISM (<i>continued</i>). -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td><p class="hang">Mesmeric Methods.—The Fluidic Theory.—Influence of the -<span class="pagenum"><a name="Page_x" id="Page_x">[Pg x]</a></span>Mind of the Operator.—The Early Mesmerists.—Their -Methods and their Effects.—Decadence of the Higher Phenomena -under Braid's Methods.—The Causes explained.—Telepathic -Powers developed by Mesmerism.—Mesmerism -as a Therapeutic Agent.—Method of Operation recommended.—How -Conditions of Success.—Will-Power explained.—The -Fluidic Theory requires Revision.—Distinction between -Mesmerism and Hypnotism sharply drawn.—Mesmerization -of Animals distinguished from the Hypnotization of Animals.—Methods -employed in each.—Tamers of Horses and Wild -Beasts.—Dog-Trainers.—Primitive Man.—His Powers.—His -Immunity from Harm.—Daniel.—The Adepts.—General -Conclusions</p> -</td> -<td class="tdr"><a href="#Page_105">105</a> -</td> -</tr> -<tr> -<td class="tdc"><a href="#CHAPTER_X">CHAPTER X.</a> -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td class="tdc">HYPNOTISM AND CRIME. -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td><p class="hang">Platform Experiments misleading,—Their Utter Inutility as a -Test.—So-called "Tests" described and explained.—Sexual -Outrages impossible.—Auto-Suggestion protects the -Virtuous.—A Willing Subject necessary.—Demonstrative -Experiments.—Modern Authorities cited against Themselves.—Professor -Gregory's Views.—The Elevated Moral -Tone of Subjects when mesmerized.—Successful Suggestion -of Suicide impossible.—The Three Normal Functions of -the Subjective Mind.—Self-Preservation.—Propagation.—Preservation -of Offspring.—Instinctive Auto-Suggestion.—Indifference -on Near Approach of Death.—A Universal Law.—Illustrative -Incidents.—Suggestive Criminal Abortion -impossible.—Premonitions explained.—The Dæmon of -Socrates.—Clairaudience.—The Instinct of Death.—Hypnotism -in Jurisprudence.—Testimony valueless.—Vital -Secrets impossible to obtain.—Doctors must not monopolize -the Forces of Nature.—The Folly of Adverse Legislation</p> -</td> -<td class="tdr"><a href="#Page_122">122</a> -</td> -</tr> -<tr> -<td class="tdc"><a href="#CHAPTER_XI">CHAPTER XI.</a> -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td class="tdc">PSYCHO-THERAPEUTICS. -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td><p class="hang">Historical Notes.—Mind Cure in Ancient Times.—Bible -Accounts.—Miracles of the Church.—Healing by the King's -Touch.—Views of Paracelsus and Pomponazzi.—Bernheim's -Experiments.—The Modern Schools.—Their Theories.—The -True Hypothesis applicable to All Systems.—Illustrations -of the Theory.—Producing a Blister by Suggestion.—Bloody -<span class="pagenum"><a name="Page_xi" id="Page_xi">[Pg xi]</a></span>Stigmata.—Letters of Blood.—Objective Control of Subjective -Mind.—Subjective Control of Bodily Functions.—The -Necessary Mental Conditions.—The Precepts and -Example of Christ.—Subjective Faith alone required.—Discussion -of Various Systems.—Christian Science, etc.—General -Conclusions</p> -</td> -<td class="tdr"><a href="#Page_144">144</a> -</td> -</tr> -<tr> -<td class="tdc"><a href="#CHAPTER_XII">CHAPTER XII.</a> -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td class="tdc">PSYCHO-THERAPEUTICS (<i>continued</i>). -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td><p class="hang">Methods classified in Two Divisions.—Mental and Oral -Suggestions.—Absent Treatment.—Christian Scientists handicapped -by Absurd Theories.—They claim too much.—The Use of Drugs.—Dangers -arising from too Radical Change.—Importance of Favorable Mental -Environment.—Mental Healing requires Mental Conditions.—Treatment -by Hypnotism.—Bernheim's Methods.—Illustrative Cases.—The -Practical Value of the System.—The Illogical Limitations -of the Theory.—Potency of Telepathic Suggestion.—Researches -of the Society for Psychical Research.—Mr. Gurney's Experiments.—They -demonstrate the Theory of Effluent Emanations.—Diagnosis by -Intuition.—Potency of Mesmerism.—Permanency of Cures.—Conditions -necessary.—The Example of Jesus.—Self-Healing by Auto-suggestion</p> -</td> -<td class="tdr"><a href="#Page_161">161</a> -</td> -</tr> -<tr> -<td class="tdc"><a href="#CHAPTER_XIII">CHAPTER XIII.</a> -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td class="tdc">A NEW SYSTEM OF MENTAL THERAPEUTICS. -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td><p class="hang">Telepathy the Normal Means of Communication between Subjective -Minds.—Perfect Passivity required for Therapeutic -Suggestions.—Natural Sleep the Most Perfect State of -Passivity.—Hypnotic Sleep and Natural Sleep identical.—Phenomena -of Dreams.—Subjective Mind controllable by -Suggestion during Natural Sleep.—Illustrative Incidents.—Passivity -a Necessity on the Part of the Operator.—The Subjective Mind can -be caused to convey Telepathic Messages during Sleep.—Illustrative -Experiments</p> -</td> -<td class="tdr"><a href="#Page_176">176</a> -</td> -</tr> -<tr> -<td class="tdc"><a href="#CHAPTER_XIV">CHAPTER XIV.</a> -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td class="tdc">A NEW SYSTEM OF MENTAL THERAPEUTICS (<i>continued</i>). -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td><p class="hang">Recapitulation of Propositions.—Natural Sleep the Best Condition -attainable both for Healer and Patient.—Demonstrative -<span class="pagenum"><a name="Page_xii" id="Page_xii">[Pg xii]</a></span>Experiments.—Healing at a Distance of One Thousand -Miles.—Distance no Obstacle.—Space does not exist for -the Subjective Mind.—Objective Habits of Thought the -only Adverse Factor.—Diseases treated.—Strabismus -cured.—Mode of Operation.—Not a Good Money-making -Scheme.—It promotes the Health of the Healer.—A -Method of Universal Utility.—Self-Healing its most Important -Function.—The Power absolute.—Within the Reach -of All.—Method of Self-Healing.--The Patient's Credulity -not overtaxed.—The Example of Christ.—Material Remedies -not to be ignored.—Advice to Christian Scientists.—The -Control of Dreams.—Practical Conclusions</p> -</td> -<td class="tdr"><a href="#Page_191">191</a> -</td> -</tr> -<tr> -<td class="tdc"><a href="#CHAPTER_XV">CHAPTER XV.</a> -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td class="tdc">THE PHENOMENA OF SPIRITISM. -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td><p class="hang">If a Man die, shall he live again?—The Problem not solved by -Spiritistic Phenomena.—The Phenomena admitted.—Their Supernatural -Origin denied.—Explained by the Hypothesis.—Subsidiary -Hypothesis.—An Intelligent Dynamic Force.—Its -Characteristics.—Limited by Medium's Intelligence.—It is -controlled by Suggestion.—Phenomena fail in Presence of -Scepticism.—Reasons.—Mediumistic Frauds.—The Primary Lesson -in Spiritistic Investigation.—Mediums not necessarily -dishonest.—Their Honest Belief in the Phenomena.—Suggestion -explains all.—Illustrations from Hypnotism.—Convincing Character -of Alleged Communications.—Telepathic Explanations.—General -Conclusions</p> -</td> -<td class="tdr"><a href="#Page_205">205</a> -</td> -</tr> -<tr> -<td class="tdc"><a href="#CHAPTER_XVI">CHAPTER XVI.</a> -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td class="tdc">THE PHENOMENA OF SPIRITISM (<i>continued</i>). -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td><p class="hang">Various Classes of Phenomena.—Clairvoyance.—Its Field not yet -clearly defined.—Telepathy invades its Ancient Domain.—Simple -Experiments in Telepathy.—Their Significance.—Telepathic Power -in Mediums.—Telepathic Visions.—A Typical Séance.—Wonderful -Exhibition of Telepathic Power.—An Affecting Interview of the -Sitter with Himself.—Deductions.—Visions of Inanimate Things as -well as of Deceased Persons.—Spirit of the Jack of -Clubs.—Subjective Memory.—Spirit Identity.—Allan Kardec's -Observations.—His Illogical Conclusions.—His Supreme -Test.—Telepathic Explanation.—Four Ways of explaining his Test -Case</p> -<span class="pagenum"><a name="Page_xiii" id="Page_xiii">[Pg xiii]</a></span> -</td> -<td class="tdr"><a href="#Page_219">219</a> -</td> -</tr> -<tr> -<td class="tdc"><a href="#CHAPTER_XVII">CHAPTER XVII.</a> -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td class="tdc">THE PHENOMENA OF SPIRITISM (<i>continued</i>). -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td><p class="hang">Psychometry.—"The Souls of Things."—Professor Denton's -Experiments.—Wonderful Visions of the Ancient Environment of -Geological Specimens.—A Piece of Mortar from Cicero's -House.—Supposed Scientific Tests.—Explanation on Telepathic -Principles.—Experiments in Hypnotism compared.—Clairvoyance -and Telepathy.—Their Boundary Lines in -Transit.—Clairaudience.—Definitions of the Term.—Socrates -and his Dæmon.—Modern Instances.—Mental -Impressions.—Premonitions.—Their Unreliability.—Remarkable -Examples of Clairaudience.—A Lawyer's Experience.—Subject -to the Law of Suggestion.—Insanity sometimes results from -Ignorance of the Cause.—Practical Suggestions</p> -</td> -<td class="tdr"><a href="#Page_238">238</a> -</td> -</tr> -<tr> -<td class="tdc"><a href="#CHAPTER_XVIII">CHAPTER XVIII.</a> -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td class="tdc">THE PHENOMENA OF SPIRITISM (<i>continued</i>). -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td><p class="hang">The Planchette.—Modifications.—Easily operated.—Automatic -Writing.—Governed by the Universal Law.—The Planchette without -Spirits.—The Planchette and Telepathy.—Trance.—Ancient and -Modern Superstitions relating to Trance.—Religious Systems -founded on Trance.—Visions.—Swedenborg.—Oriental -Philosophy.—Its Slow Growth and Stupendous Proportions.—Spiritistic -Philosophy.—Its Evolution.—All founded on Trance Visions, in -Ignorance of the Law of Suggestion.—Cahagnet's Mesmeric -Seers.—Their Revelations.—Objective and Subjective -Visions.—Orthodoxy and Heterodoxy.—Visions of the Holy -Virgin.—The Physical and Mental Attitude of Prayer.—The Prayer of -Faith.—Obsession.—Possession.—Casting out Devils.—Devils out -of Fashion.—The Influence of Suggestion.—The Element of -Telepathy.—Dual Personality.—Loss of Identity.—Characteristics.—The -Case of Ansel Bourne.—Possible Explanation.—A Proof of the Dual -Hypothesis.—Multiple Personality</p> -</td> -<td class="tdr"><a href="#Page_251">251</a> -</td> -</tr> -<tr> -<td class="tdc"><a href="#CHAPTER_XIX">CHAPTER XIX.</a> -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td class="tdc">THE PHYSICAL PHENOMENA OF SPIRITISM. -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td><p class="hang">The Intelligence manifested.—It is a Human Intelligence.—Inherent -<span class="pagenum"><a name="Page_xiv" id="Page_xiv">[Pg xiv]</a></span>Probabilities.—Conditions requisite.—The Best -Conditions.—A Living Organism necessary.—The Laws of Telepathy -and Suggestion prevail.—Slate-Writing.—A Wonderful Slate-Writing -Séance.—Telepathic and Psycho-Physical Power displayed in -Perfection.—Demonstration of its Mundane Origin.—An Unexpected -Phenomenon.—Summary of Results.—Syllogism.—General -Conclusions.—Spiritistic Phenomena do not constitute Valid -Evidence of a Life beyond the Grave.—An Argument for Immortality</p> -</td> -<td class="tdr"><a href="#Page_271">271</a> -</td> -</tr> -<tr> -<td class="tdc"><a href="#CHAPTER_XX">CHAPTER XX.</a> -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td class="tdc">PHANTASMS OF THE DEAD. -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td><p class="hang">Ghosts.—Scientific Investigations.—Tentative Classification of -Phenomena.—Power to create Phantasms demonstrated.—Investigations -of the London Society for Psychical Research.—Spirit -Photography.—Projection of the "Astral Body."—Witches.—Conditions -necessary.—The same in all Cases.—Spirit -"Materialization."—Magicians.—Ghosts the Creations of the -Subjective Entity.—Eliphas Levi's Views.—Raising the -Devil.—Crystal Visions.—Propositions established.—Embodied -Thoughts.—Phantasms not Spirits.—Uniform Characteristics.—A New -Classification.—Conditions of Objectivity and Persistency.—Haunted -Houses.—-No General Intelligence manifested.—D'Assier's -Statements.—A Remarkable Case.—Ghosts Intensified Telepathic -Visions.—Difference in Degree, not in Kind.—Ghosts not controllable -by Suggestion.—Other Salient Peculiarities.—Ghosts -neither prove nor disprove Immortality.—Mental Atmosphere -of Houses.—Remarkable Cases.—Classification of Telepathic -Phenomena.—Conclusions</p> - -</td> -<td class="tdr"><a href="#Page_286">286</a> -</td> -</tr> -<tr> -<td class="tdc"><a href="#CHAPTER_XXI">CHAPTER XXI.</a> -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td class="tdc">SUSPENDED ANIMATION AND PREMATURE BURIAL. -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td><p class="hang">Facts of Startling Import.—The Case of Washington Irving -Bishop.—Other Instances of Suspended -Animation.—Vampirism.—Catalepsy.—East Indian Fakirs buried -alive for Months.—Fundamental Errors.—Catalepsy not a -Disease.—A Recuperative Agent.—The Law of Suggestion governs -the Phenomena.—Subjective Insensibility impossible.—Suggestion -of Death deepens the Lethargy.—The Appalling Dangers of -<span class="pagenum"><a name="Page_xv" id="Page_xv">[Pg xv]</a></span>Catalepsy.—The Proper Treatment</p> -</td> -<td class="tdr"><a href="#Page_309">309</a> -</td> -</tr> -<tr> -<td class="tdc"><a href="#CHAPTER_XXII">CHAPTER XXII.</a> -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td class="tdc">PRACTICAL CONCLUSIONS AND SUGGESTIONS. -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td><p class="hang">The Normal Relations of the Objective and Subjective -Faculties.—Their Distinctive Powers and Functions.—The -Infinite Wisdom displayed in their Distribution.—It -constitutes Man a Free Moral Agent.—Limitation of Subjective -Powers and Responsibilities in this Life.—The Kinship of -the Soul to God.—The Limitation of the Powers of the -Objective Mind.—The Transcendent Powers of the Soul.—Errors -of the Old -Philosophers.—The Normal Functions of the Soul in Earthly -Life.—Dangers of Abnormal Exercise of Subjective Power.—Nervous -Disorders, Insanity, Imbecility, and Moral Degradation.—The -Importance of a Knowledge of the Law of Suggestion.—Dangers -of Mediumship.—Trance-Speakers.—Immoral Tendency of Ignorant -Mediumship.—Tendency towards Free Love.—The Causes.—The -Orientalists.—Their Greater Powers, and their Greater -Facilities for Self-Delusion.—Practical Conclusions.—Warnings</p> -</td> -<td class="tdr"><a href="#Page_321">321</a> -</td> -</tr> -<tr> -<td class="tdc"><a href="#CHAPTER_XXIII">CHAPTER XXIII.</a> -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td class="tdc">THE PHYSICAL MANIFESTATIONS AND PHILOSOPHY OF CHRIST. -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td><p class="hang">The Great Stumbling-Block, Unbelief in the Physical History -of Christ.—Modern Science confirms the New Testament.—Internal -Evidence of the Truth of the History of Jesus.—The -Scientific Accuracy of His Statements.—The Exoteric -and the Esoteric Doctrines.—Parables.—Esoteric Doctrines -reserved for Modern Science to discover.—The Spirit of -Truth.—Jesus the first to proclaim the Scientific Truth.—The -Doctrine of Faith.—Healing the Sick.—Natural Law.—Faith -essential then as now.—Illustrative Incidents.—Jairus' -Daughter.—Seven Scientific Steps.—Secrecy enjoined.—Scientific -Reasons.—Rediscovery of the Science of Mental Therapeutics in -Modern Times.—Nothing discovered that Jesus did not know.—Absent -Treatment.—The Power to heal transmitted to all Future -Generations.—The Conditions.—Conclusions</p> -</td> -<td class="tdr"><a href="#Page_338">338</a> -</td> -</tr> -<tr> -<td class="tdc"><a href="#CHAPTER_XXIV">CHAPTER XXIV.</a> -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td class="tdc">THE PHYSICAL MANIFESTATIONS OF CHRIST (<i>continued</i>). -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td><p class="hang">The Word <i>Faith</i> in its Application to Psychic Phenomena.—Its -<span class="pagenum"><a name="Page_xvi" id="Page_xvi">[Pg xvi]</a></span>Definition.—An Epitome of the Law of Suggestion.—Subjective -Faith only required.—Illustrative Incident.—The "Spoken -Word."—Jesus knew the Law, and always acted within its -Limitations.—Intuitive Perception of the Laws of -the Soul.—His Manhood and its Limitations.—Our Warranty -of Title as Sons of God.—Christ constantly controlled -by Reason.—His Subjective Powers subservient.—The -Three Temptations illustrative.—The Great Lesson to -Mankind.—The Normal Exercise of Subjective Power.—Simon -t a Necessary Explanation of the -Power of Christ.—Conclusions</p> -</td> -<td class="tdr"><a href="#Page_359">359</a> -</td> -</tr> -<tr> -<td class="tdc"><a href="#CHAPTER_XXV">CHAPTER XXV.</a> -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td class="tdc">THE SPIRITUAL PHILOSOPHY OF CHRIST. -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td><p class="hang">The Necessity of Signs and Wonders.—Christ's Work was for -All-Time.—His Consummate Wisdom.—Signs and Wonders -as Evidence.—His Perception of Spiritual Laws.—The Perceptive -Powers of the Soul.—Propositions.—Presumptive -Evidence of His Knowledge of Spiritual Laws.—Condition -precedent to Immortality.—Faith the Essential Condition.—The -Declarations of Christ.—He meant just what He said.—The -Doctrines of the Church.—Literal Extinction of the -Soul through Unbelief.—Belief essential to Salvation.—Belief -will not avert the Consequences of Sin.—Inherent -Probabilities.—The Conscious Existence of the Soul.—The -Law of Suggestion applied.—Scepticism constitutes a Fatal -Suggestion.—Phenomena of Hypnotism illustrative.—Souls -of Animals have no Conscious Existence; hence -not Immortal.—Christ as a Saviour of Souls.—His Doctrine -new to the World, but scientifically correct</p> -</td> -<td class="tdr"><a href="#Page_374">374</a> -</td> -</tr> -<tr> -<td class="tdc"><a href="#CHAPTER_XXVI">CHAPTER XXVI.</a> -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td class="tdc">THE MISSION OF CHRIST. FUTURE REWARDS AND -PUNISHMENTS. -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td><p class="hang">The Success of Christ's Mission.—Chaotic State of Spiritual -Philosophy in His Time.—The Various Doctrines in Vogue.—Jesus -the first to simplify the Doctrine of Immortality.—He -gave it a Definite Status in Philosophy.—The Doctrine -of Future Rewards and Punishments.—God will "Render -to every Man according to his Deeds."—Spiritual Penalties -<span class="pagenum"><a name="Page_xvii" id="Page_xvii">[Pg xvii]</a></span>for Violations of Spiritual Law.—The Sin against the Holy -Ghost.—The Sin of Unbelief.—The Status of a Lost Soul.—Possible -Reincarnation.—The Means of Punishment for -Sin.—Affections.—Conscience.—Memory.—General -Conclusions.—Scientific Basis of Christianity</p> -</td> -<td class="tdr"><a href="#Page_389">389</a> -</td> -</tr> -<tr> -<td class="tdc"><a href="#CHAPTER_XXVII">CHAPTER XXVII.</a> -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td class="tdc">DEDUCTIONS FROM VARIOUS ATTRIBUTES OF THE SOUL. -</td> -<td class="tdr"> -</td> -</tr> -<tr> -<td><p class="hang">The Question of Identity.—Consciousness and Memory.—Identity -considered in Reference to Rewards and -Punishments.—Conscience.—Conflicting Theories of -Psychologists.—Education and Intuition.—Different Standards -of Morality.—The Soul's Perception of the Eternal Principles -of Right and Wrong.—The Instinct of Worship.—Its Abnormal -Manifestations.—The Law of Suggestion.—Universality of -the Sentiment of Worship.—Its Normal Manifestations.—Demonstrative -of the Existence of a God of Love.—Old Arguments invalid.—Socrates -and Paley.—Argument predicated on the Affectional -Emotions.—Syllogistic Deductions.—The Divine Pedigree of Man</p> -</td> -<td class="tdr"><a href="#Page_400">400</a> -</td> -</tr> -</table> - - - - - - - - - - - - - - -<p class="center"> -<img src="images/illus002.jpg" alt="illustration" /> -</p> - - - - -<p class="ph2">THE<br /> - -<span class="smcap">Law of Psychic Phenomena</span>.</p> - - - -<hr class="chap" /> -<p><span class="pagenum"><a name="Page_19" id="Page_19">[Pg 19]</a></span></p> -<p class="ph2"><a name="CHAPTER_I" id="CHAPTER_I">CHAPTER I.</a></p> - -<p class="center">INTRODUCTORY.</p> - -<blockquote> - -<p class="hang">Necessity of a Working Hypothesis.—The Newtonian Hypothesis.—The -Atomic Theory.—A Psychological Hypothesis necessary.—Theories -of Hypnotism and Mesmerism.—Spiritism.—Mental -Therapeutics.—Liébault's Law of Suggestion.—Duality of Mind.—A -Working Hypothesis for Psychology formulated.—Its Three Terms.</p> -</blockquote> - - -<p class="drop"><span class="uppercase">Substantial</span> progress in any science is impossible in the absence -of a working hypothesis which is universal in its application to -the phenomena pertaining to the subject-matter. Indeed, until such -an hypothesis is discovered and formulated, no subject of human -investigation can properly be said to be within the domain of the exact -sciences. Thus, astronomy, previous to the promulgation of Kepler's -Laws and the formulation of the Newtonian hypothesis of gravitation, -was in a state of chaos, and its votaries were hopelessly divided by -conflicting theories. But the moment Newton promulgated his theorem a -revolution began which eventually involved the whole scientific world. -Astronomy was rescued from the domain of empiricism, and became an -exact science. What the Newtonian hypothesis did for astronomy, the -atomic theory has done for chemistry. It enables one<span class="pagenum"><a name="Page_20" id="Page_20">[Pg 20]</a></span> skilled in that -science to practise it with a certainty of results in exact proportion -to his knowledge of its principles and his skill in applying them to -the work in hand. He knows that if he can combine hydrogen and oxygen, -in the proportion of two atoms of the former to one of the latter, -water will be the result. He knows that one atom, or part, of oxygen -and one of carbon combined under heat will produce carbonic oxide,—a -poisonous gas; that the addition of another atom, or part, of oxygen -will produce carbonic anhydride (dioxide),—a harmless gas; and so on -throughout the vast realm of chemical combinations.</p> - -<p>The fact that the literal correctness of a given hypothesis is not -demonstrable except by results, in no wise militates against its -value in the domain to which it belongs. Indeed, it would cease to -be a hypothesis the moment it were demonstrated. Newton's theorem -is undemonstrable except from its results. Its correspondence, -however, with every known fact, the facility with which astronomical -calculations can be made, and the precision with which every result can -be predicted, constitute a sufficient demonstration of its substantial -correctness to inspire the absolute confidence of the scientific -world. No one would hesitate to act in the most important concerns of -life—nay, to stake his very existence—upon calculations based upon -Newton's hypothesis. Yet there are not found wanting men who deny or -doubt its abstract correctness. Volumes have been written to disprove -it. But as no one has yet discovered a fact or witnessed a phenomenon -outside of its domain, the world refuses to surrender its convictions. -When such a fact is discovered, then, and not till then, will there -arise a necessity for revising the "Principia." It is a trite and true -saying that one antagonistic fact will destroy the value of the finest -theory ever evolved.</p> - -<p>It is equally impossible to demonstrate the abstract correctness of -the atomic theory. An appeal to the evidence found in uniform results -is all that is possible to one who would give a reason for the faith -that is in him. No one ever saw, felt, tasted, or smelled<span class="pagenum"><a name="Page_21" id="Page_21">[Pg 21]</a></span> an atom. -It is beyond the reach of the senses; nor is it at all probable that -science or skill will ever be able to furnish instrumental aids capable -of enabling man to take cognizance of the ultimate unit of matter. It -exists for man only in hypothesis. Nevertheless, the fact remains, -that in all the wide range of human investigation there is not a more -magnificent generalization, nor one more useful to mankind in its -practical results, than the atomic theory. Yet there are those who -doubt its abstract correctness, and labor to disprove the existence -of the atom. If the ultimate object of chemical science were to -demonstrate the existence of the atom, or to seize it and harness it -to the uses of mankind, it might be worth while to set the chemical -fraternity right by demonstrating its non-existence. If the practice of -chemistry on the basis of the theory were defective in its practical -results, or failed in universal application, it would then be the duty -of scientists to discard it entirely, and to seek a better working -hypothesis.</p> - -<p>The most that can be said of any scientific hypothesis is, that whether -true in the abstract or not, everything happens just as though it -were true. When this test of universality is applied, when no known -fact remains that is unexplained by it, the world is justified in -assuming it to be true, and in deducing from it even the most momentous -conclusions. If, on the contrary, there is one fact pertaining to the -subject-matter under investigation which remains outside the domain -of the hypothesis, or which is unexplained by it, it is indubitable -evidence that the hypothesis is unsafe, untrue, and consequently -worthless for all practical purposes of sound reasoning. Thus, Sir -Isaac Newton, after having formulated his theorem, threw it aside as -worthless, for a time, upon making the discovery that the moon, in its -relations with the earth, apparently did not come within the terms of -his hypothesis. His calculations were based upon the then accepted -estimate of the length of a degree of latitude. This estimate having -been corrected by the careful measurements of Picard, Newton<span class="pagenum"><a name="Page_22" id="Page_22">[Pg 22]</a></span> revised -his figures, and found that the supposed discrepancy did not exist. -The last doubt in his mind having been thus set at rest, he gave to -the world a theorem which rendered possible substantial progress in -astronomical science.</p> - -<p>In the field of psychological investigation a satisfactory working -hypothesis has never been formulated. That is to say, no theory has -been advanced which embraces all psychological phenomena. Many theories -have been advanced, it is true, to account for the various classes of -phenomena which have been observed. Some of them are very plausible and -satisfactory—to their authors—when applied to a particular class of -facts, but utterly fail when confronted with another class.</p> - -<p>Thus, the students of the science of hypnotism are, and since the -days of Mesmer have been, hopelessly divided into schools which wage -war upon each other's theories, and dispute the correctness of each -other's observations of facts. Mesmer's theory of fluidic emanations, -which he termed "animal magnetism," seemed to account for the facts -which he observed, and is still held to be substantially true by many -votaries of this science. John Bovee Dods' electrical theory—positive -lungs and negative blood—was sufficiently plausible in its day to -attract many followers, as it afforded a satisfactory explanation of -many phenomena which came under his observation. Braid's physiological -explanation of certain classes of the phenomena afforded, in his time, -much comfort to those who believe that there is nothing in man which -cannot be weighed in a balance or carved with a scalpel. In our own -day we find the school of the Salpêtrière, which holds that hypnotism -is a disease of the nervous system, that its phenomena are explicable -on physiological principles, that the suggestions of the operator -play but a secondary <i>rôle</i> in their production, and that they can be -produced, or successfully studied, only in diseased persons. On the -other hand, the Nancy school of hypnotists holds that the science can -be studied with profit only in perfectly healthy persons, and from a -purely psy<span class="pagenum"><a name="Page_23" id="Page_23">[Pg 23]</a></span>chological standpoint, and that suggestion is the all-potent -factor in the production of all hypnotic phenomena. All three of -the last-mentioned schools agree in ignoring the possibility of -producing the higher phenomena of hypnotism, known as clairvoyance and -thought-transference, or mind-reading; whilst the earlier hypnotists -demonstrated both beyond the possibility of a reasonable doubt. Indeed, -a committee of the ablest scientists of the Royal Academy of Medicine -of France, after an investigation extending over a period of six years, -reported that it had demonstrated the existence of such powers in the -human mind.</p> - -<p>Another large class of psychological phenomena, which has been -productive of more conflicting theories than any other, and which from -time immemorial has puzzled and appalled mankind, is by a large class -of persons referred to the direct agency of the spirits of the dead. -It would require a volume to catalogue the various theories which have -been advanced to account for this class of phenomena, and when done -it would serve no useful purpose. It is safe to say, however, that -no two individuals, whether believers or unbelievers in the generic -doctrine of spiritism, exactly agree as to the ultimate cause of the -phenomena. The obvious reason is that no two persons have had exactly -the same experience, or have observed exactly the same phenomena. In -the absence of a working hypothesis applicable to all the infinite -variety of facts observed, it follows that each investigator must draw -his own conclusions from the limited field of his own experience. And -when we take into consideration the important <i>rôle</i> which passion -and prejudice ever play in the minds of men when the solution of -an undemonstrable problem is attempted, it is easy to see that a -bewildering hodge-podge of heterogeneous opinions is inevitable.</p> - -<p>Another class of phenomena, about which an infinite variety of -opinions prevails, may be mentioned under the general head of mental -therapeutics. Under this generic title may be grouped the invocations -of the gods by the Egyptian priests; the magic formulas of the -disciples of Escula<span class="pagenum"><a name="Page_24" id="Page_24">[Pg 24]</a></span>pius; the sympathetic powder of Paracelsus; the -king's touch for the cure of goitre; the wonderful cures at the tomb of -Deacon Paris and at Lourdes; the miraculous power supposed to reside in -the relics of the saints; the equally miraculous cures of such men as -Greatrakes, of Gassner, and of the Abbot Prince of Hohenlohe; and the -no less wonderful healing power displayed by the modern systems known -as mind cure, faith cure, Christian science, animal magnetism, and -suggestive therapeutics.</p> - -<p>One fact, pregnant with importance, pertains to all these systems; -and that is that marvellous cures are constantly effected through -their agencies. To the casual observer it would seem to be almost -self-evident that, underlying all, there must be some one principle -which, once understood, would show them to be identical as to cause and -mode of operation. Yet we find as many conflicting theories as there -are systems, and as many private opinions as there are individuals who -accept the facts. Some of the hypotheses gravely put forth in books are -so bizarre as to excite only the pity or the ridicule of the judicious. -One notable example is found in that system, the basic theory of which -is that matter has no existence, that nothing is real but mind, and -that, consequently, disease and pain, suffering and death, are mere -hallucinations of morbid intellects. Other theories there are, which, -if not equally absurd, are probably equally remote from the truth; and -each treats the persons as well as the opinions of the others with -that virulent contumely which is the ever-present resort of him who -would force upon his neighbor the acceptance of his own undemonstrable -article of faith. Nevertheless, as before remarked, the fact remains -that each of these systems effects some most wonderful results in the -way of curing certain diseases.</p> - -<p>What is true of the phenomena embraced under the general head of -mental therapeutics is also true of the whole range of psychological -phenomena; namely, the want of a working hypothesis which shall apply -to all the facts that have been observed and authenticated.</p> - -<p><span class="pagenum"><a name="Page_25" id="Page_25">[Pg 25]</a></span></p> - -<p>No successful attempt has heretofore been made to supply this want; -nor has success been possible until within a very recent period, -for the simple reason that previous to the discovery of certain -facts in psychological science, the scientific world was without the -necessary data from which a correct hypothesis could be formulated. -The researches of Professor Liébault in the domain of hypnotism, -seconded by those of his pupil, Professor Bernheim, have resulted -in discoveries which throw a flood of light upon the whole field of -psychological investigation. Their field of observation being confined -to hypnotism, and chiefly to its employment as a therapeutic agent, it -is not probable that either of those eminent scientists realized the -transcendent importance of their principal discovery, or perceived that -it is applicable to psychological phenomena outside the domain of their -special studies. The discovery is this: <i>that hypnotic subjects are -constantly amenable to the power of suggestion; that suggestion is the -all-potent factor in the production of all hypnotic phenomena</i>. This -proposition has been demonstrated to be true beyond the possibility -of a reasonable doubt. In subsequent chapters of this book it will -be shown that this fact supplies the missing link in the chain of -propositions necessary for a complete working hypothesis for the -subject under consideration.</p> - -<p>The general propositions applicable to all phases of psychological -phenomena are here only briefly stated, leaving the minor, or -subsidiary, propositions necessary for the elucidation of particular -classes and sub-classes of phenomena to be stated under their -appropriate heads.</p> - -<p>The first proposition relates to the dual character of man's mental -organization. That is to say, man has, or appears to have, two minds, -each endowed with separate and distinct attributes and powers; each -capable, under certain conditions, of independent action. It should -be clearly understood at the outset that for the purpose of arriving -at a correct conclusion it is a matter of indifference whether we -consider that man is endowed with two distinct minds, or that his one -mind possesses certain attributes and<span class="pagenum"><a name="Page_26" id="Page_26">[Pg 26]</a></span> powers under some conditions, -and certain other attributes and powers under other conditions. It -is sufficient to know that everything happens just as though he were -endowed with a dual mental organization.</p> - -<p>Under the rules of correct reasoning, therefore, I have a right -to assume that <span class="smcap">MAN HAS TWO MINDS</span>; and the assumption is -so stated, in its broadest terms, as the first proposition of -my hypothesis. For convenience I shall designate the one as the -<i>objective</i> mind, and the other as the <i>subjective</i> mind. These terms -will be more fully explained at the proper time.</p> - -<p>The second proposition is, that <span class="smcap">THE SUBJECTIVE MIND IS CONSTANTLY -AMENABLE TO CONTROL BY SUGGESTION</span>.</p> - -<p>The third, or subsidiary, proposition is, that <span class="smcap">THE SUBJECTIVE MIND -IS INCAPABLE OF INDUCTIVE REASONING</span>.</p> - - - - - - - - - -<p class="center"> -<img src="images/illus003.jpg" alt="illustration" /> -</p> - - -<hr class="chap" /> -<p class="ph2"><a name="CHAPTER_II" id="CHAPTER_II">CHAPTER II.</a></p> -<p><span class="pagenum"><a name="Page_27" id="Page_27">[Pg 27]</a></span></p> -<p class="center">DUALITY AND SUGGESTION.</p> - -<blockquote> - -<p class="hang">The Doctrine of the Trinity of Man.—The Greek -Philosophy.—The Early Christian Fathers.—Hermetic -Philosophy.—Swedenborg.—Duality in Modern -Philosophy.—"Objective" and "Subjective" Minds.—Their -Distinctive Differences and Modes of Operation.—The -Subjective Mind a Distinct Entity.—Illustrations from -Hypnotism.—Suggestion.—Auto-Suggestion.—Universality of the Law -of Suggestion.</p> -</blockquote> - -<p class="drop"><span class="uppercase">The</span> broad idea that man is endowed with a dual mental organization is -far from being new. The essential truth of the proposition has been -recognized by philosophers of all ages and nations of the civilized -world. That man is a trinity, made up of "body, soul, and spirit," -was a cardinal tenet in the faith of many ancient Greek philosophers, -who thus clearly recognized the dual character of man's mental or -spiritual organization. Plato's idea of terrestrial man was that he is -a "trinity of soul, soul-body, and earth-body." The mystic jargon of -the Hermetic philosophers discloses the same general idea. The "salt, -sulphur, and mercury" of the ancient alchemists doubtless refers to man -as being composed of a trinity of elements. The early Christian Fathers -confidently proclaimed the same doctrine, as is shown in the writings -of Clement, Origen, Tatian, and other early exponents of Christian -doctrine.</p> - -<p>Indeed, it may be safely assumed that the conception of this -fundamental truth was more or less clearly defined in the minds of -all ancient philosophers, both Christian and pagan. It is the basis -of their conception of God as a Trinity in his personality, modes -of existence, and manifes<span class="pagenum"><a name="Page_28" id="Page_28">[Pg 28]</a></span>tations,—a conception of which Schelling -says: "The philosophy of mythology proves that a trinity of divine -potentialities is the root from which have grown the religious ideas of -all nations of any importance that are known to us."</p> - -<p>In later times, Swedenborg, believing himself to be divinely inspired, -declared that "There appertain to every man an internal man, a rational -man, and an external man, which is properly called the natural man." -Again, he tells us that there are three natures, or degrees of life, in -man,—"the natural, the spiritual, and the celestial."</p> - -<p>Of modern writers who accept the dual theory, Professor Wigan, Dr. -Brown-Séquard, and Professor Proctor are notable examples. Numerous -facts are cited by these writers, demonstrating the broad fact of -duality of mind, although their theory of causation, based on cerebral -anatomy, will not bear a moment's examination in the light of the facts -of hypnotic science.</p> - -<p>In more recent years<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> the doctrine of duality of mind is beginning -to be more clearly defined, and it may now be said to constitute a -cardinal principle in the philosophy of many of the ablest exponents of -the new psychology.</p> - -<p>Thousands of examples might be cited to show that in all the ages the -truth has been dimly recognized by men of all civilized races and in -all conditions of life. Indeed, it may be safely predicated of every -man of intelligence and refinement that he has often felt within -himself an intelligence not the result of education, a perception of -truth independent of the testimony of his bodily senses.</p> - -<p>It is natural to suppose that a proposition, the substantial -correctness of which has been so widely recognized, must not only -possess a solid basis of truth, but must, if clearly understood, -possess a veritable significance of the utmost importance to mankind.</p> - -<p>Hitherto, however, no successful attempt has been made<span class="pagenum"><a name="Page_29" id="Page_29">[Pg 29]</a></span> to define -clearly the nature of the two elements which constitute the dual -mind; nor has the fact been recognized that the two minds possess -distinctive characteristics. It is a fact, nevertheless, that the line -of demarcation between the two is clearly defined; that their functions -are essentially unlike; that each is endowed with separate and distinct -attributes and powers; and that each is capable, under certain -conditions and limitations, of independent action.</p> - -<p>For want of a better nomenclature, I shall distinguish the two by -designating the one as <i>objective</i>, and the other as <i>subjective</i>. -In doing so the commonly received definitions of the two words will -be slightly modified and extended; but inasmuch as they more nearly -express my exact meaning than any others that occur to me, I prefer to -use them rather than attempt to coin new ones.</p> - -<p>In general terms the difference between man's two minds may be stated -as follows:—</p> - -<p>The objective mind takes cognizance of the objective world. Its media -of observation are the five physical senses. It is the outgrowth of -man's physical necessities. It is his guide in his struggle with his -material environment. Its highest function is that of reasoning.</p> - -<p>The subjective mind takes cognizance of its environment by means -independent of the physical senses. It perceives by intuition. It is -the seat of the emotions, and the storehouse of memory. It performs -its highest functions when the objective senses are in abeyance. In a -word, it is that intelligence which makes itself manifest in a hypnotic -subject when he is in a state of somnambulism.</p> - -<p>In this state many of the most wonderful feats of the subjective mind -are performed. It sees without the use of the natural organs of vision; -and in this, as in many other grades, or degrees, of the hypnotic -state, it can be made, apparently, to leave the body, and travel to -distant lands and bring back intelligence, oftentimes of the most exact -and truthful character. It also has the power to read the thoughts of -others, even to the minutest details; to read the contents of sealed -envelopes and of closed books. In short, it is the subjective mind -that possesses what is popularly<span class="pagenum"><a name="Page_30" id="Page_30">[Pg 30]</a></span> designated as clairvoyant power, and -the ability to apprehend the thoughts of others without the aid of the -ordinary, objective means of communication.</p> - -<p>In point of fact, that which, for convenience, I have chosen to -designate as the subjective mind, appears to be a separate and distinct -entity; and the real distinctive difference between the two minds seems -to consist in the fact that the "objective mind" is merely the function -of the physical brain, while the "subjective mind" is a distinct -entity, possessing independent powers and functions, having a mental -organization of its own, and being capable of sustaining an existence -independently of the body. In other words, it is the soul. The reader -would do well to bear this distinction clearly in mind as we proceed.</p> - -<p>One of the most important, as well as one of the most striking, -points of difference between the two minds, relates to the subject of -suggestion. It is in this that the researches of the modern hypnotists -give us the most important aid. Whether we agree with the Paris school -in giving to suggestion a secondary place among the causes of hypnotic -phenomena, or with the Nancy school in ascribing all the phenomena to -the potentiality of suggestion, there can be no doubt of the fact that -when suggestion is actively and intelligently employed, it is always -effective. The following propositions, therefore, will not be disputed -by any intelligent student of hypnotism:—</p> - -<p>1. That the objective mind, or, let us say, man in his normal -condition, is not controllable, against reason, positive knowledge, or -the evidence of his senses, by the suggestions of another.</p> - -<p>2. That the subjective mind, or man in the hypnotic state, is -unqualifiedly and constantly amenable to the power of suggestion.</p> - -<p>That is to say, the subjective mind accepts, without hesitation or -doubt, every statement that is made to it, no matter how absurd or -incongruous or contrary to the objective experience of the individual. -If a subject is told that he is a dog, he will instantly accept the -suggestion, and, to the limit of physical possibility, act the part<span class="pagenum"><a name="Page_31" id="Page_31">[Pg 31]</a></span> -suggested. If he is told that he is the President of the United States, -he will act the part with wonderful fidelity to life. If he is told -that he is in the presence of angels, he will be profoundly moved to -acts of devotion. If the presence of devils is suggested, his terror -will be instant, and painful to behold. He may be thrown into a state -of intoxication by being caused to drink a glass of water under the -impression that it is brandy; or he may be restored to sobriety by -the administration of brandy, under the guise of an antidote to -drunkenness. If told that he is in a high fever, his pulse will become -rapid, his face flushed, and his temperature increased. In short, he -may be made to see, hear, feel, smell, or taste anything, in obedience -to suggestion. He may be raised to the highest degree of mental or -physical exaltation by the same power, or be plunged by it into the -lethargic or cataleptic condition, simulating death.</p> - -<p>These are fundamental facts, known and acknowledged by every student -of the science of hypnotism. There is another principle, however, -which must be mentioned in this connection, which is apparently not -so well understood by hypnotists generally. I refer to the phenomenon -of auto-suggestion. Professor Bernheim and others have recognized its -existence, and its power to modify the results of experiments in one -class of hypnotic phenomena, but apparently have failed to appreciate -its full significance. It is, in fact, of coextensive importance with -the general principle, or law, of suggestion, and is an essential part -of it. It modifies every phenomenon, and sometimes seems to form an -exception to the general law. Properly understood, however, it will be -seen, not only to emphasize that law, but to harmonize all the facts -which form apparent exceptions to it.</p> - -<p>The two minds being possessed of independent powers and functions, -it follows as a necessary corollary that the subjective mind of an -individual is as amenable to the control of his own objective mind -as to the objective mind of another. This we find to be true in a -thousand ways. For instance, it is well known that a person cannot be -hypno<span class="pagenum"><a name="Page_32" id="Page_32">[Pg 32]</a></span>tized against his will. As the hypnotic condition is usually -induced by the suggestion of the operator, his failure is due to the -contrary auto-suggestion of the subject. Again, if the subject submits -to be hypnotized, but resolves beforehand that he will not submit to -certain anticipated experiments, the experiments are sure to fail. One -of the finest hypnotic subjects known to the writer would never allow -himself to be placed in a position before a company which he would -shrink from in his normal condition. He was possessed of a remarkable -dignity of character, and was highly sensitive to ridicule; and this -sensitiveness stepped in to his defence, and rendered abortive every -attempt to cause him to place himself in a ridiculous attitude. Again, -if a hypnotic subject is conscientiously opposed to the use of strong -drink, no amount of persuasion on the part of the operator can induce -him to violate his settled principles. And so on, through all the -varying phases of hypnotic phenomena, auto-suggestion plays its subtle -<i>rôle</i>, often confounding the operator by resistance where he expected -passive obedience. It does not militate against the force of the rule -that suggestion is the all-controlling power which moves the subjective -mind. On the contrary, it confirms it, demonstrates its never-failing -accuracy. It shows, however, that the stronger suggestion must always -prevail. It demonstrates, moreover, that the hypnotic subject is not -the passive, unreasoning, and irresponsible automaton which hypnotists, -ancient and modern, have believed him to be.</p> - -<p>As this is one of the most important branches of the whole subject -of psychological phenomena, it will be more fully treated when the -various divisions of the subject to which the principle is applicable -are reached. In the mean time, the student should not for a moment lose -sight of this one fundamental fact, that the subjective mind is always -amenable to the power of suggestion by the objective mind, either that -of the individual himself, or that of another who has, for the time -being, assumed control.</p> - - - - - -<div class="footnotes"><h3>FOOTNOTES:</h3> - -<div class="footnote"> - -<p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> Since the above was written, Du Prel's able and -interesting work, entitled "The Philosophy of Mysticism," has appeared, -in which the dual theory is demonstrated beyond question by reference -to the phenomena of dreams.</p></div></div> - - - - - - -<p class="center"> -<img src="images/illus004.jpg" alt="illustration" /> -</p> - -<hr class="chap" /> -<p class="ph2"><a name="CHAPTER_III" id="CHAPTER_III">CHAPTER III.</a></p> -<p><span class="pagenum"><a name="Page_33" id="Page_33">[Pg 33]</a></span></p> -<p class="center">REASONING POWERS OF THE TWO MINDS DIFFERENTIATED.</p> - -<blockquote> - -<p class="hang">The Subjective Mind incapable of Inductive Reasoning.—Its -Processes always Deductive or Syllogistic.—Its Premises the Result -of Suggestion.—Illustrations by Hypnotism.—Hypnotic Interview -with Socrates.—Reasons from an Assumed Major Premise.—Interview -with a Philosophic Pig.—The Pig affirms the Doctrine of -Reincarnation.—Dogmatism of Subjective Intelligence.—Incapable of -Controversial Argument.—Persistency in following a Suggested Line -of Thought.</p> -</blockquote> - - -<p class="drop"><span class="uppercase">One</span> of the most important distinctions between the objective and -subjective minds pertains to the function of reason. That there is -a radical difference in their powers and methods of reasoning is a -fact which has not been noted by any psychologist who has written on -the subject. It is, nevertheless, a proposition which will be readily -conceded to be essentially true by every observer when his attention is -once called to it. The propositions may be briefly stated as follows:—</p> - -<p>1. The objective mind is capable of reasoning by all -methods,—inductive and deductive, analytic and synthetic.</p> - -<p>2. The subjective mind is incapable of inductive reasoning.</p> - -<p>Let it here be understood that this proposition refers to the powers -and functions of the purely subjective mind, as exhibited in the mental -operations of persons in a state of profound hypnotism, or trance. The -prodigious intellectual feats of persons in that condition have been a -source of amazement in all the ages; but the striking peculiarity noted -above appears to have been lost sight of in admiration of<span class="pagenum"><a name="Page_34" id="Page_34">[Pg 34]</a></span> the other -qualities exhibited. In other words, it has never been noted that their -reasoning is always deductive, or syllogistic. The subjective mind -never classifies a series of known facts, and reasons from them up to -general principles; but, given a general principle to start with, it -will reason deductively from that down to all legitimate inferences, -with a marvellous cogency and power. Place a man of intelligence and -cultivation in the hypnotic state, and give him a premise, say in -the form of a statement of a general principle of philosophy, and no -matter what may have been his opinions in his normal condition, he -will unhesitatingly, in obedience to the power of suggestion, assume -the correctness of the proposition; and if given an opportunity to -discuss the question, will proceed to deduce therefrom the details of -a whole system of philosophy. Every conclusion will be so clearly and -logically deducible from the major premise, and withal so plausible and -consistent, that the listener will almost forget that the premise was -assumed. To illustrate:—</p> - -<p>The writer once saw Professor Carpenter, of Boston, place a young -gentleman in the hypnotic state at a private gathering in the city -of Washington. The company was composed of highly cultivated ladies -and gentlemen of all shades of religious belief; and the young man -himself—who will be designated as C—was a cultured gentleman, -possessed a decided taste for philosophical studies, and was a graduate -of a leading college. In his normal condition he was liberal in his -views on religious subjects, and, though always unprejudiced and open -to conviction, was a decided unbeliever in modern spiritism. Knowing -his love of the classics and his familiarity with the works of the -Greek philosophers, the professor asked him how he should like to have -a personal interview with Socrates.</p> - -<p>"I should esteem it a great privilege, if Socrates were alive," -answered C.</p> - -<p>"It is true that Socrates is dead," replied the professor; "but I can -invoke his spirit and introduce you to him. There he stands now," -exclaimed the professor, pointing towards a corner of the room.</p> - -<p><span class="pagenum"><a name="Page_35" id="Page_35">[Pg 35]</a></span></p> - -<p>C looked in the direction indicated, and at once arose, with a look of -the most reverential awe depicted on his countenance. The professor -went through the ceremonial of a formal presentation, and C, almost -speechless with embarrassment, bowed with the most profound reverence, -and offered the supposed spirit a chair. Upon being assured by the -professor that Socrates was willing and anxious to answer any question -that might be put to him, C at once began a series of questions, -hesitatingly and with evident embarrassment at first; but, gathering -courage as he proceeded, he catechised the Greek philosopher for over -two hours, interpreting the answers to the professor as he received -them. His questions embraced the whole cosmogony of the universe and -a wide range of spiritual philosophy. They were remarkable for their -pertinency, and the answers were no less remarkable for their clear-cut -and sententious character, and were couched in the most elegant and -lofty diction, such as Socrates himself might be supposed to employ. -But the most remarkable of all was the wonderful system of spiritual -philosophy evolved. It was so clear, so plausible, and so perfectly -consistent with itself and the known laws of Nature that the company -sat spell-bound through it all, each one almost persuaded, for the time -being, that he was listening to a voice from the other world. Indeed, -so profound was the impression that some of them—not spiritists, -but members of the Christian Church—then and there announced their -conviction that C was actually conversing either with the spirit of -Socrates or with some equally high intelligence.</p> - -<p>At subsequent gatherings other pretended spirits were called up, -among them some of the more modern philosophers, and one or two who -could not be dignified with that title. When a modern spirit was -invoked, the whole manner of C changed. He was more at his ease, and -the conversation on both sides assumed a purely nineteenth-century -tone. But the philosophy was the same; there was never a lapse or -an inconsistency. With the introduction of every new spirit there -was a decided change of diction and character and general style of -conversation, and each one was<span class="pagenum"><a name="Page_36" id="Page_36">[Pg 36]</a></span> always the same, whenever reintroduced. -If the persons themselves had been present, their distinctive -peculiarities could not have been more marked; but if all that was said -could have been printed in a book <i>verbatim</i>, it would have formed one -of the grandest and most coherent systems of spiritual philosophy ever -conceived by the brain of man, and its only blemish would have been the -frequent change of the style of diction.</p> - -<p>It must not be forgotten that C was not a spiritist, and that the whole -bent of his mind inclined to materialism. He frequently expressed -the most profound astonishment at the replies he received. This was -held to be an evidence that the replies were not evolved from his own -inner consciousness. Indeed, it was strenuously urged by some of the -company present that he must have been talking with an independent -intelligence, else his answers would have coincided with his own -belief while in his normal condition. The conclusive answer to that -proposition is this: He was in the subjective state. He had been told -that he was talking face to face with a disembodied spirit of superior -intelligence. He believed the statement implicitly, in obedience to the -law of suggestion. He saw, or thought he saw, a disembodied spirit. -The inference, for him, was irresistible that this was a demonstration -of the truth of spiritism; that being assumed, the rest followed as a -natural inference. He was, then, simply reasoning deductively from an -assumed major premise, thrust upon him, as it were, by the irresistible -force of a positive suggestion. His reasoning was perfect of its kind, -there was not a flaw in it; but it was purely syllogistic, from general -principles to particular facts.</p> - -<p>It will doubtless be said that this does not prove that he was not in -actual converse with a spirit. True; and if the conversation had been -confined to purely philosophical subjects, its exalted character would -have furnished plausible grounds for a belief that he was actually -in communion with the inhabitants of a world where pure intelligence -reigns supreme. But test questions were put to one of the supposed -spirits, with a view of determining this point. One<span class="pagenum"><a name="Page_37" id="Page_37">[Pg 37]</a></span> of them was asked -where he died. His reply was, "In a little town near Boston." The fact -is that he had lived in a little town near Boston, and the somnambulist -knew it. But he died in a foreign land,—a fact which the somnambulist -did not know. C was subsequently, when in his normal condition, -informed of the failure of this test question, and was told at the same -time what the facts were concerning the circumstances of the death of -the gentleman whose spirit was invoked. He was amused at the failure, -as well as at the credulity of those who had believed that he had been -in conversation with spirits; but at a subsequent sitting he was again -informed that the same spirit was present, and he at once manifested -the most profound indignation because of the deception which had been -practised upon him by the said spirit, and demanded an explanation of -the falsehood which he had told concerning the place of his death. -Then was exhibited one of the most curious phases of subjective -intelligence. The spirit launched out into a philosophical disquisition -on the subject of spirit communion, and defined the limitations of -spiritual intercourse with the inhabitants of this earth in such a -philosophical and plausible manner that not only was the young man -mollified, but the spiritists present felt that they had scored a -triumph, and had at last heard an authoritative explanation of the fact -that spirits are limited in their knowledge of their own antecedents by -that of the medium through whom they communicate.</p> - -<p>For the benefit of those who will say that there is, after all, -no proof that C was not in actual communication with a superior -intelligence, it must be stated that at a subsequent séance he was -introduced to a very learned and very philosophical pig, who spoke all -the modern languages with which C was acquainted, and appeared to know -as much about spiritual philosophy as did the ancient Greek. C had been -told that the pig was a reincarnation of a Hindoo priest whose "karma" -had been a little off color, but who retained a perfect recollection -of his former incarnation, and had not forgotten his learning. It is -perhaps unnecessary to say that the pig was able to, and did, give a -very learned<span class="pagenum"><a name="Page_38" id="Page_38">[Pg 38]</a></span> and eminently satisfactory exposition of the doctrine of -reincarnation and of Hindoo philosophy in general. As C was then fresh -from his reading of some modern theosophical works, he was apparently -much gratified to find that they were in substantial accord with the -views of the pig.</p> - -<p>The inference to be drawn from these facts is obvious and irresistible: -the subjective mind of the young man accepted the suggestion of the -operator as an absolute verity. The deductions from the premises thus -given were evolved from his own inner consciousness. But that he -believed them to have been imparted to him by a spirit, is as certain -as that he believed that he saw a spirit.</p> - -<p>It must not be understood from the statement of the general proposition -regarding the subjective processes of reasoning that persons in the -subjective state necessarily go through the forms of syllogistic -reasoning. On the contrary, they seldom, if ever, employ the forms of -the syllogism, and it is rare that their discourses are argumentative. -They are generally, in fact, dogmatic to the last degree. It never -seems to occur to them that what they state to be a fact can possibly -be, in the slightest degree, doubtful. A doubt, expressed or implied, -of their perfect integrity, of the correctness of their statements, or -of the genuineness of the phenomena which is being exhibited through -them, invariably results in confusion and distress of mind. Hence they -are incapable of controversial argument,—a fact which constitutes -another important distinction between the objective and subjective -minds. To traverse openly the statements of a person in the subjective -state, is certain to restore him to the normal condition, often with -a severe nervous shock. The explanation of these facts is easy to -find in the constant amenability of the subjective mind to the power -of suggestion. They are speaking or acting from the standpoint of one -suggestion, and to controvert it is to offer a counter suggestion which -is equally potent with the first. The result is, and must necessarily -be, utter confusion of mind and nervous excitement on the part of the -subject. These facts have an important bearing upon many psychological -phenomena, and will be adverted to more at length in future<span class="pagenum"><a name="Page_39" id="Page_39">[Pg 39]</a></span> chapters, -my present purpose being merely to impress upon the reader's mind the -general principles governing subjective mental phenomena.</p> - -<p>It will be seen from the foregoing that when it is stated that the -subjective mind reasons deductively, the results of its reasoning -processes are referred to rather than its forms. That is to say, whilst -it may not employ the forms of the syllogism, its conclusions are -syllogistically correct,—are logically deducible from the premises -imparted to it by suggestion. This peculiarity seems to arise from, -or to be the necessary result of, the persistency with which the -subjective mind will follow every idea suggested. It is well known -to hypnotists that when an idea is suggested to a subject, no matter -of how trivial a character, he will persist in following that idea -to its ultimate conclusion, or until the operator releases him from -the impression. For instance, if a hypnotist suggests to one of his -subjects that his back itches, to another that his nose bleeds, to -another that he is a marble statue, to another that he is an animal, -etc., each one will follow out the line of his particular impression, -regardless of the presence of others, and totally oblivious to all his -surroundings which do not pertain to his idea; and he will persist in -doing so until the impression is removed by the same power by which it -was created. The same principle prevails when a thought is suggested -and the subject is invited to deliver a discourse thereon. He will -accept the suggestion as his major premise; and whatever there is -within the range of his own knowledge or experience, whatever he has -seen, heard, or read, which confirms or illustrates that idea, he has -at his command and effectually uses it, but is apparently totally -oblivious to all facts or ideas which do not confirm, and are not -in accord with, the one central idea. It is obvious that inductive -reasoning, under such conditions, is out of the question.</p> - - - - - - - - -<p class="center"> -<img src="images/illus005.jpg" alt="illustration" /> -</p> - - -<hr class="chap" /> -<p class="ph2"><a name="CHAPTER_IV" id="CHAPTER_IV">CHAPTER IV.</a></p> -<p><span class="pagenum"><a name="Page_40" id="Page_40">[Pg 40]</a></span></p> -<p class="center">PERFECT MEMORY OF THE SUBJECTIVE MIND.</p> - -<blockquote> - -<p class="hang">Confirmed by Hypnotic Phenomena.—Opinions of Psychologists.—Sir -William Hamilton's Views.—-Observations of Dr. Rush.—Talent for -Poetry and Music developed by Abnormal Conditions.—Talent for -Drawing evolved by Madness.—Resuscitation of Knowledge in the -Insane.—Extraordinary Feats of Memory during Illness.—A Forgotten -language recovered.—Whole Pages of Greek and Hebrew remembered -by an Illiterate Servant Girl.—Speaking in Unknown Tongues -explained.—The Result of the Operations of Natural Law.</p> -</blockquote> - - -<p class="drop"><span class="uppercase">One</span> of the most striking and important peculiarities of the subjective -mind, as distinguished from the objective, consists in its prodigious -memory. It would perhaps be hazardous to say that the memory of the -subjective mind is perfect, but there is good ground for believing that -such a proposition would be substantially true. It must be understood -that this remark applies only to the most profoundly subjective state -and to the most favorable conditions. In all degrees of hypnotic sleep, -however, the exaltation of the memory is one of the most pronounced -of the attendant phenomena. This has been observed by all hypnotists, -especially by those who make their experiments with a view of studying -the mental action of the subject. Psychologists of all shades of belief -have recognized the phenomena, and many have declared their conviction -that the minutest details of acquired knowledge are recorded upon the -tablets of the mind, and that they only require favorable conditions to -reveal their treasures.</p> - -<p><span class="pagenum"><a name="Page_41" id="Page_41">[Pg 41]</a></span></p> - -<p>Sir William Hamilton, in his "Lectures on Metaphysics," page 236, -designates the phenomenon as "latent memory." He says:—</p> - -<blockquote> - -<p>"The evidence on this point shows that the mind frequently contains -whole systems of knowledge, which, though in our normal state -they have faded into absolute oblivion, may, in certain abnormal -states—as madness, febrile delirium, somnambulism, catalepsy, -etc.—flash out into luminous consciousness, and even throw into -the shade of unconsciousness those other systems by which they -had, for a long period, been eclipsed, and even extinguished. For -example, there are cases in which the extinct memory of whole -languages was suddenly restored; and, what is even still more -remarkable, in which the faculty was exhibited of accurately -repeating, in known or unknown tongues, passages which were never -within the grasp of conscious memory in the normal state."</p></blockquote> - -<p>Sir William then proceeds to quote, with approval, a few cases which -illustrate the general principle. The first is on the authority of Dr. -Rush, a celebrated American physician:</p> - -<blockquote> - -<p>"The records of the wit and cunning of madmen," says the doctor, -"are numerous in every country. Talents for eloquence, poetry, -music, and painting, and uncommon ingenuity in several of the -mechanical arts, are often evolved in this state of madness. A -gentleman whom I attended in an hospital in the year 1810, often -delighted as well as astonished the patients and officers of our -hospital by his displays of oratory in preaching from a table in -the hospital yard every Sunday. A female patient of mine who became -insane, after parturition, in the year 1807, sang hymns and songs -of her own composition during the latter stage of her illness, -with a tone of voice so soft and pleasant that I hung upon it with -delight every time I visited her. She had never discovered a talent -for poetry or music in any previous part of her life. Two instances -of a talent for drawing, evolved by madness, have occurred within -my knowledge. And where is the hospital for mad people in which -elegant and completely rigged ships and curious pieces of machinery -have not been exhibited by persons who never discovered the least -turn for a mechanical art previous to their derangement?</p> - -<p>"Sometimes we observe in mad people an unexpected resuscitation -of knowledge; hence we hear them describe past events, and speak -in ancient or modern languages, or repeat long and<span class="pagenum"><a name="Page_42" id="Page_42">[Pg 42]</a></span> interesting -passages from books, none of which, we are sure, they were capable -of recollecting in the natural and healthy state of their mind."<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a></p></blockquote> - -<p>It must be remembered that when these events occurred, the profession -knew little of the phenomena of hypnotism. In the light of present -knowledge on that subject it is easy to understand that the phenomena -here recorded are referable to one common origin, whatever may have -been the proximate cause of their manifestation. There are many ways by -which the subjective mind may be caused to become active and dominant -besides deliberately producing hypnotic sleep. Diseases of various -kinds, particularly those of the brain or nervous system, and intense -febrile excitement, are frequently causes of the total or partial -suspension of the functions of the objective mind, and of exciting the -subjective mind to intense activity.</p> - -<p>The next case quoted by Sir William is from "Recollections of the -Valley of the Mississippi," by an American clergyman named Flint:—</p> - -<blockquote> - -<p>"I am aware," he remarks, "that every sufferer in this way is apt -to think his own case extraordinary. My physicians agreed with all -who saw me that my case was so. As very few live to record the -issue of a sickness like mine, and as you have requested me, and -as I have promised, to be particular, I will relate some of the -circumstances of this disease. And it is in my view desirable, -in the bitter agony of such diseases, that more of the symptoms, -sensations, and sufferings should have been recorded than have -been; and that others in similar predicaments may know that some -before them have had sufferings like theirs, and have survived -them. I had had a fever before, and had risen, and been dressed -every day. But in this, with the first day I was prostrated to -infantine weakness, and felt, with its first attack, that it was a -thing very different from what I had yet experienced.</p> - -<p>"Paroxysms of derangement occurred the third day, and this was to -me a new state of mind. That state of disease in which partial -derangement is mixed with a consciousness generally sound, and -sensibility preternaturally excited, I should suppose the most -distressing of all its forms. At the same time that I<span class="pagenum"><a name="Page_43" id="Page_43">[Pg 43]</a></span> was unable -to recognize my friends, I was informed that my memory was more -than ordinarily exact and retentive, and that I repeated whole -passages in the different languages which I knew, with entire -accuracy. I recited, without losing or misplacing a word, a passage -of poetry which I could not so repeat after I recovered my health."</p></blockquote> - -<p>The following more curious case is given by Lord Monboddo in his -"Ancient Metaphysics":<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a>—</p> - -<blockquote> - -<p>"It was communicated in a letter from the late Mr. Hans Stanley, -a gentleman well known both to the learned and political world, -who did me the honor to correspond with me upon the subject of my -first volume of Metaphysics. I will give it in the words of that -gentleman. He introduces it by saying that it is an extraordinary -fact in the history of mind, which he believes stands single, -and for which he does not pretend to account; then he goes on to -narrate it: 'About six-and-twenty years ago, when I was in France, -I had an intimacy in the family of the late Maréchal de Montmorenci -de Laval. His son, the Comte de Laval, was married to Mademoiselle -de Manpeaux, the daughter of a lieutenant-general of that name, and -the niece of the late chancellor. This gentleman was killed at the -battle of Hastenbeck. His widow survived him some years, but is -since dead.</p> - -<p>"'The following fact comes from her own mouth; she has told it -me repeatedly. She was a woman of perfect veracity and very good -sense. She appealed to her servants and family for the truth. -Nor did she, indeed, seem to be sensible that the matter was so -extraordinary as it appeared to me. I wrote it down at the time, -and I have the memorandum among some of my papers.</p> - -<p>"'The Comtesse de Laval had been observed, by servants who sat up -with her on account of some indisposition, to talk in her sleep -a language that none of them understood; nor were they sure, or, -indeed, herself able to guess, upon the sounds being repeated to -her, whether it was or was not gibberish.</p> - -<p>"'Upon her lying-in of one of her children she was attended by a -nurse who was of the province of Brittany, and who immediately knew -the meaning of what she said, it being in the idiom of the natives -of that country; but she herself when awake did not understand a -single syllable of what she had uttered in her sleep, upon its -being retold her.</p> - -<p><span class="pagenum"><a name="Page_44" id="Page_44">[Pg 44]</a></span></p> - -<p>"'She was born in that province, and had been nursed in a family -where nothing but that language was spoken; so that in her first -infancy she had known it, and no other; but when she returned to -her parents, she had no opportunity of keeping up the use of it; -and, as I have before said, she did not understand a word of Breton -when awake, though she spoke it in her sleep.</p> - -<p>"'I need not say that the Comtesse de Laval never said or imagined -that she used any words of the Breton idiom, more than were -necessary to express those ideas that are within the compass of a -child's knowledge of objects.'"</p></blockquote> - -<p>A highly interesting case is given by Mr. Coleridge in his "Biographia -Literaria."<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a></p> - -<blockquote> - -<p>"It occurred," says Mr. Coleridge, "in a Roman Catholic town in -Germany, a year or two before my arrival at Göttingen, and had -not then ceased to be a frequent subject of conversation. A young -woman of four or five and twenty, who could neither read nor write, -was seized with a nervous fever, during which, according to the -asseverations of all the priests and monks of the neighborhood, she -became possessed, and as it appeared, by a very learned devil. She -continued incessantly talking Latin, Greek, and Hebrew, in very -pompous tones, and with most distinct enunciation. This possession -was rendered more probable by the known fact that she was, or -had been, a heretic. Voltaire humorously advises the devil to -decline all acquaintance with medical men; and it would have been -more to his reputation if he had taken this advice in the present -instance. The case had attracted the particular attention of a -young physician, and by his statement many eminent physiologists -and psychologists visited the town and cross-examined the case -on the spot. Sheets full of her ravings were taken down from her -own mouth, and were found to consist of sentences, coherent and -intelligible each for itself, but with little or no connection with -each other. Of the Hebrew, a small portion only could be traced to -the Bible; the remainder seemed to be in the Rabbinical dialect. -All trick or conspiracy was out of the question. Not only had the -young woman ever been a harmless, simple creature, but she was -evidently laboring under a nervous fever. In the town in which -she had been resident for many years as a servant in different -families, no solution<span class="pagenum"><a name="Page_45" id="Page_45">[Pg 45]</a></span> presented itself. The young physician, -however, determined to trace her past life step by step; for the -patient herself was incapable of returning a rational answer. He -at length succeeded in discovering the place where her parents had -lived; travelled thither, found them dead, but an uncle surviving; -and from him learned that the patient had been charitably taken by -an old Protestant pastor at nine years old, and had remained with -him some years, even till the old man's death. Of this pastor the -uncle knew nothing, but that he was a very good man. With great -difficulty, and after much search, our young medical philosopher -discovered a niece of the pastor's who had lived with him as his -housekeeper, and had inherited his effects. She remembered the -girl; related that her venerable uncle had been too indulgent, and -could not bear to hear the girl scolded; that she was willing to -have kept her, but that, after her parent's death, the girl herself -refused to stay. Anxious inquiries were then, of course, made -concerning the pastor's habits; and the solution of the phenomenon -was soon obtained. For it appeared that it had been the old man's -custom for years to walk up and down a passage of his house into -which the kitchen-door opened, and to read to himself, with a loud -voice, out of his favorite books. A considerable number of these -were still in the niece's possession. She added that he was a very -learned man and a great Hebraist. Among the books were found a -collection of Rabbinical writings, together with several of the -Greek and Latin Fathers; and the physician succeeded in identifying -so many passages with those taken down at the young woman's bedside -that no doubt could remain in any rational mind concerning the true -origin of the impressions made on her nervous system."</p></blockquote> - -<p>The reader will not fail to observe that in all these cases the -subjects reproduced simply what they had seen, heard, or read. The -impressions upon the objective mind, particularly in the case related -by Coleridge, must have been superficial to the last degree; but the -result demonstrated that the record upon the tablets of the subjective -mind was ineffaceable.</p> - -<p>These are not isolated cases. Thousands of similar phenomena have been -recorded by the most trustworthy of observers. Their significance -cannot be mistaken. In their light the wonderful mental feats of -trance-speakers are easily explicable, without invoking the aid of -a super<span class="pagenum"><a name="Page_46" id="Page_46">[Pg 46]</a></span>natural agency. Speaking "in unknown tongues" is seen to be -merely a feat of subjective memory.</p> - -<p>When we consider what a prodigy of learning the average man would be if -he could have at his command all that he had ever seen, heard, or read; -when we remember that the subjective mind does record, and does have -at its command, all the experiences of the individual, and that, under -certain abnormal conditions, in obedience to the initial impulse of -suggestion, all its treasures are instantly available,—we may marvel -at the wonderful gifts with which the human mind is endowed; but we -may rest assured that the phenomena displayed are the results of the -operations of natural law.</p> - -<p>The reader should distinctly bear in mind that there is a wide -distinction between objective and subjective memory. The former is -one of the functions of the brain, and, as has been shown by recent -investigations, has an absolute localization in the cerebral cortex; -and the different varieties of memory, such as visual memory, auditory -memory, memory of speech, etc., can be destroyed by localized disease -or by a surgical operation. Subjective memory, on the other hand, -appears to be an inherent power, and free from anatomical relations; or -at least it does not appear to depend upon the healthy condition of the -brain for its power of manifestation. On the contrary, the foregoing -facts demonstrate the proposition that abnormal conditions of the brain -are often productive of the most striking exhibitions of subjective -memory. The late Dr. George M. Beard of New York, who was the first -American scientist clearly to recognize the scientific importance of -the phenomena of hypnotism, who was the formulator of the "Six Sources -of Error" which beset the pathway of the investigator of that science, -and the one who did more than any other American of his time to place -the study of hypnotic phenomena on a scientific basis, evinces a clear -recognition of this distinction when he says:—</p> - -<blockquote> - -<p>"To attempt to build up a theory of trance [hypnotic phenomena] -on a basis of cerebral anatomy is to attempt the impossible.<span class="pagenum"><a name="Page_47" id="Page_47">[Pg 47]</a></span> All -theories of trance based on cerebral anatomy or physiology—such as -suspension of the activity of the cortex, or half the brain—break -down at once when brought face to face with the facts."<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a></p></blockquote> - -<p>All the facts of hypnotism show that the more quiescent the objective -faculties become, or, in other words, the more perfectly the functions -of the brain are suspended, the more exalted are the manifestations -of the subjective mind. Indeed, the whole history of subjective -phenomena goes to show that the nearer the body approaches the -condition of death, the stronger become the demonstrations of the -powers of the soul. The irresistible inference is that when the soul -is freed entirely from its trammels of flesh, its powers will attain -perfection, its memory will be absolute. Of this more will be said in -its proper place. In the mean time, it may be proper here to remark -that subjective memory appears to be the only kind or quality of -memory which deserves that appellation; it is the only memory which is -absolute. The memory of the objective mind, comparatively speaking, is -more properly designated as recollection. The distinction here sought -to be made can be formulated in no better language than that employed -by Locke in defining the scope and meaning of the two words: "When -an idea again recurs without the operation of the like object on the -external sensory, it is <i>remembrance</i>; if it be sought after by the -mind, and with pain and endeavor found, and brought again into view, it -is <i>recollection</i>."<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a></p> - - - -<div class="footnotes"><h3>FOOTNOTES:</h3> - -<div class="footnote"> - -<p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> Beasley on the Mind, p. 474.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> Vol. ii. p. 217.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> Vol. i. p. 117 (edit. 1847).</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> Nature and Phenomena of Trance ("Hypnotism" or -"Somnambulism"), p. 6.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> Essays Concerning Human Understanding, vol. i. p. 213.</p></div></div> - - - - - - -<p class="center"> -<img src="images/illus006.jpg" alt="illustration" /> -</p> - -<hr class="chap" /> -<p class="ph2"><a name="CHAPTER_V" id="CHAPTER_V">CHAPTER V.</a></p> -<p><span class="pagenum"><a name="Page_48" id="Page_48">[Pg 48]</a></span></p> -<p class="center">SUBJECTIVE MEMORY (<i>continued</i>).</p> - -<blockquote> - -<p class="hang">Practical Illustrations.—Reasons for Limitations of -Subjective Power.—Its Practical Significance.—Its -Application to the Solution of Problems of -Insanity.—The Mental Phenomena of "Genius."—Napoleon -Bonaparte.—Shakspeare.—Poets.—Artists.—Macaulay's Estimate -of Poets and Poetry.—Dangers of Subjective Control.—Lord -Byron.—Socrates' Estimate of Poets.—His Recognition of -the Subjective Element in Poetic Composition.—Occasional -Inconveniences.—Unconscious Plagiarism.—Observations of -Holmes.—Improvisation.—Solution of the Shakspeare-Bacon -Problem.—The Subjective in Art.—Madness in Art.—Great -Orators.—Webster.—Clay.—Patrick Henry.—Incidents.—Practical -Conclusions.</p> -</blockquote> - - -<p class="drop"><span class="uppercase">It</span> is thought that the facts related in the preceding chapter -are sufficient to demonstrate the substantial correctness of the -proposition that the memory of the subjective mind is practically -perfect. Before leaving this branch of the subject, however, and -proceeding to detail other peculiarities which distinguish the two -minds, it is deemed proper to offer a few practical illustrations -of the principles involved, drawn from common observation, and -incidentally to apply those principles to the solution of various -problems of every-day experience. It will be remembered that thus far -we have confined our observations to the operations of the subjective -mind when the subject is in a diseased or in a deeply hypnotic -condition, with the objective senses in complete abeyance. This has -been done for the purpose of more clearly illustrating the fundamental<span class="pagenum"><a name="Page_49" id="Page_49">[Pg 49]</a></span> -propositions. The phenomena of purely subjective mental action, are, -however, of little practical importance to mankind when compared with -the action of the subjective mind modified by the co-ordinate power of -the objective intelligence.</p> - -<p>It is not to be supposed that an All-wise Providence has placed -within the human frame a separate entity, endowed with such wonderful -powers as we have seen that it possesses, and hedged about by the -limitations with which we know it to be environed, without so ordaining -its relations with man's objective intelligence as to render it of -practical value to the human race in its struggle with its physical -environment. It might at first glance seem incongruous to suppose that -the subjective mind could be at once the storehouse of memory and -the source of inspiration, limited as to its methods and powers of -reasoning, and at the same time subject to the imperial control of the -objective mind. A moment's reflection, however, will show that in the -very nature of things it must necessarily be true. "A house divided -against itself cannot stand." There must be a controlling power in -every well-regulated household, municipality, nation, or organism. -There is a positive and a negative force in the greatest physical power -known to mankind. There is a male and a female element in every race -and order of created organisms; and those philosophers who hold that -there appertain to every man a male and a female element have dimly -recognized the duality of man's mental organization.</p> - -<p>Why it is that the objective mind has been invested with the -controlling influence, limited as are its resources and feeble as are -its powers, is a question upon which it would be idle to speculate. -It profits us only to know the fact and to study its practical -significance, without wasting our energies in seeking to know the -ultimate cause. We may rest assured that in this, as in all other laws -of Nature, we shall find infinite wisdom.</p> - -<p>If any one doubts the wisdom of investing the objective mind with -the controlling power in the dual organization,<span class="pagenum"><a name="Page_50" id="Page_50">[Pg 50]</a></span> let him visit a -madhouse. There he will see all shades and degrees of subjective -control. There he will see men whose objective minds have completely -abdicated the throne, and whose subjective minds are in pursuit of one -idea,—controlled by one dominant impression, which subordinates all -others. These are the monomaniacs,—the victims of false suggestions. -These suggestions may be given from without, in a thousand different -ways which will be readily recognized by the student of insanity, or -by auto-suggestion. Long and intense concentration of mind upon one -subject, and inordinate egotism, will be readily recognized as striking -illustrations of the power of auto-suggestion as a factor in monomania. -The maniac is one whose objective mind is disorganized by disease -of its organ, the brain; the result being distortion of objective -impressions, and consequent false suggestions to the subjective mind.</p> - -<p>Those who study the subject from this standpoint will find an easy -solution to many an obscure problem. The subject is here adverted to -merely to show the consequences arising from allowing the subjective -mind to usurp complete control of the mental organization. It will -be readily seen that human society, outside of lunatic asylums, -constantly furnishes numerous examples of abnormal subjective control. -So generally is this fact recognized that it has passed into a proverb -that "every man is insane on some subject."</p> - -<p>The question arises, What part does the subjective mind play in -the normal operation of the human intellect? This question may be -answered in a general way by saying that the most perfect exhibition -of intellectual power is the result of the synchronous action of the -objective and subjective minds. When this is seen in its perfection -the world names it <i>genius</i>. In this condition the individual has the -benefit of all the reasoning powers of the objective mind, combined -with the perfect memory of the subjective mind and its marvellous power -of syllogistic arrangement of its resources. In short, all the elements -of intellectual power<span class="pagenum"><a name="Page_51" id="Page_51">[Pg 51]</a></span> are then in a state of intense and harmonious -activity. This condition may be perfectly normal, though it is rarely -seen in its perfection. Probably the most striking examples which -history affords were Napoleon Bonaparte and Shakspeare. The intelligent -student of the history of their lives and work will not fail to recall -a thousand incidents which illustrate the truth of this proposition. -True genius is undoubtedly the result of the synchronous action of the -two minds, neither unduly predominating or usurping the powers and -functions of the other. When the subjective is allowed to dominate, the -resultant acts of the individual are denominated "the eccentricities of -genius." When the subjective usurps complete control, the individual -goes insane.</p> - -<p>There are certain classes of persons whose intellectual labors are -characterized by subjective activity in a very marked degree. Poets -and artists are the most conspicuous examples. So marked is the -peculiarity of the poetic mind in this respect that it has become -almost proverbial. Lord Macaulay, in his Essay on Milton, uses language -which shows that he clearly recognized the subjective element in all -true poetry. He says:—</p> - -<blockquote> - -<p>"Perhaps no man can be a poet, or can even enjoy poetry, without -a certain unsoundness of mind,—if anything which gives so much -pleasure ought to be called unsoundness. By poetry we mean not, of -course, all writing in verse, nor even all good writing in verse. -Our definition excludes many metrical compositions which on other -grounds deserve the highest praise. By poetry we mean the art of -employing words in such a manner as to produce an illusion on the -imagination; the art of doing by means of words what the painter -does by means of colors. Thus the greatest of poets has described -it, in lines universally admired for the vigor and felicity of -their diction, and still more valuable on account of the just -notion which they convey of the art in which he excelled.</p> - -<p> -"'As imagination bodies forth<br /> -The forms of things unknown, the poet's pen<br /> -Turns them to shapes, and gives to airy nothing<br /> -A local habitation and a name.'<br /> -</p> -<p><span class="pagenum"><a name="Page_52" id="Page_52">[Pg 52]</a></span></p> -<p>"These are the fruits of the 'fine frenzy' which he ascribes to -the poet,—a fine frenzy doubtless, but still a frenzy. Truth, -indeed, is essential to poetry, but it is the truth of madness. The -reasonings are just, but the premises are false. After the first -suppositions have been made, everything ought to be consistent; but -those first suppositions require a degree of credulity which almost -amounts to a partial and temporary derangement of the intellect. -Hence, of all people, children are the most imaginative. They -abandon themselves without reserve to every illusion. Every image -which is strongly presented to their mental eye produces on them -the effect of reality. No man, whatever his sensibility may be, is -ever affected by Hamlet or Lear as a little girl is affected by the -story of poor Red-Riding-Hood. She knows that it is all false, that -wolves cannot speak, that there are no wolves in England. Yet in -spite of her knowledge she believes; she weeps; she trembles; she -dares not go into a dark room, lest she should feel the teeth of -the monster at her throat. Such is the despotism of the imagination -over uncivilized minds."</p></blockquote> - -<p>In other words, such is the despotism of suggestion over the subjective -mind. No truer statement of the methods of subjective mental action -could be written. "The reasonings are just, but the premises are -false," says Macaulay. True, the deductive reasonings of the subjective -mind are always just, logical, syllogistically perfect, and are equally -so whether the premises are false or true.</p> - -<p>Macaulay's remark concerning children is eminently philosophical and -true to nature. Children are almost purely subjective; and no one -needs to be told how completely a suggestion, true or false, will take -control of their minds. This is seen in perfection when children are -playing games in which one of them is supposed to be a wild beast. The -others will flee in affected terror from the beast; but the affectation -often becomes a real emotion, and tears, and sometimes convulsions, -result from their fright.</p> - -<p>The remark elsewhere made regarding the eccentricities of genius -applies in a marked degree to poets. It is probable that in all the -greater poets the subjective mind often predominates. Certainly the -subjective element is dominant in their works. The career of Lord Byron -is at once<span class="pagenum"><a name="Page_53" id="Page_53">[Pg 53]</a></span> a splendid illustration of the marvellous powers and the -inexhaustible resources of the subjective mind in a man of learning and -cultivation, and a sad commentary on the folly and danger of allowing -the subjective mind to usurp control of the dual mental organization.</p> - -<p>Many of the poems of Coleridge furnish striking examples of the -dominance of the subjective in poetry. His readers will readily recall -the celebrated fragment entitled "Kubla Khan; or, a Vision in a Dream," -beginning as follows:—</p> - -<p> -<span style="margin-left: 1em;">"In Xanadu did Kubla Khan</span><br /> -<span style="margin-left: 1em;">A stately pleasure-dome decree,—</span><br /> -<span style="margin-left: 1em;">Where Alph, the sacred river, ran</span><br /> -<span style="margin-left: 1em;">Through caverns measureless to man</span><br /> -<span style="margin-left: 4em;">Down to a sunless sea."</span><br /> -</p> - -<p>It is unfortunately true that the subjective condition in his case was -often brought about by artificial means; and it is expressly stated in -a prefatory note to "Kubla Khan" that this fragment was written while -under the influence of an anodyne. As an illustration of the principle -under consideration it is, however, none the less valuable; while the -career of the gifted but unfortunate poet should serve as a warning -against the practices in which he indulged.</p> - - -<p>Macaulay further remarks:—</p> - -<blockquote> - -<p>"In an enlightened age there will be much intelligence, much -science, much philosophy, abundance of just classification and -subtle analysis, abundance of wit and eloquence, abundance of -verses,—and even of good ones,—but little poetry. Men will judge -and compare; but they will not create."<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a></p></blockquote> - -<p>In other words, this is an age of purely objective cultivation. All our -powers of inductive reasoning are strained to their highest tension in -an effort to penetrate the secrets of physical Nature, and to harness -her dynamic forces. Meantime, the normal exercise of that co-ordinate -power in our mental structure is fast falling into desuetude, and its<span class="pagenum"><a name="Page_54" id="Page_54">[Pg 54]</a></span> -manifestations, not being understood, are relegated to the domain of -superstition.</p> - -<p>Socrates, in his Apology to the Athenians, seems to have entertained -opinions in regard to poets similar to those of Lord Macaulay. In his -search for wiser men than himself he went first to the politicians. -Failing there, he went to the poets, with the following result:—</p> - -<blockquote> - -<p>"Taking up, therefore, some of their poems, which appeared to me -most elaborately finished, I questioned them as to their meaning, -that at the same time I might learn something from them. I am -ashamed, O Athenians, to tell you the truth; however, it must be -told. For, in a word, almost all who were present could have given -a better account of them than those by whom they had been composed. -I soon discovered this, therefore, with regard to the poets, that -they do not effect their object by wisdom, but by a certain natural -inspiration, and under the influence of enthusiasm, like prophets -and seers; for these also say many fine things, but they understand -nothing that they say."</p></blockquote> - -<p>Words could not express more clearly the recognition of the subjective -element in poetic composition; and it exactly accords with Macaulay's -idea regarding the poets and the poetry of the ancient days.</p> - -<p>The subjective mind once recognized as a factor in the mental powers -of the poet, it follows that its resources are all at his command. -Its perfect memory, its instant command of all the acquired knowledge -of the individual, however superficially attained or imperfectly -remembered, objectively, is a source of stupendous power. But, like -all other gifts of nature, it is liable at times to be a source of -inconvenience; for it sometimes happens that in ordinary composition a -person will unconsciously reproduce, <i>verbatim</i>, some long-forgotten -expressions, perhaps a whole stanza, or even an entire poem. It may, -perchance, be of his own composition; but it is just as likely to be -something that he has read years before and forgotten, objectively, as -soon as read. In this way many persons have subjected themselves to the -charge of plagiarism, when<span class="pagenum"><a name="Page_55" id="Page_55">[Pg 55]</a></span> they were totally unconscious of guilt. -Many of the great poets have been accused of minor plagiarisms, and -much inconsiderate criticism has been the result. Oliver Wendell Holmes -mentions unconscious reproduction as one of the besetting annoyances -of a poet's experience. "It is impossible to tell," he says, "in many -cases, whether a comparison which suddenly suggests itself is a new -conception or a recollection. I told you the other day that I never -wrote a line of verse that seemed to me comparatively good, but it -appeared old at once, and often as if it had been borrowed."<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a></p> - -<p>A certain class of trance-speaking mediums, so called, are often called -upon to improvise poems, the subject being suggested by some one in the -audience. Often a very creditable performance is the result; but it -more frequently happens that they reproduce something that they have -read.</p> - -<p>Sometimes whole poems are thus reproduced by persons in an apparently -normal condition. This accounts for the frequent disputes concerning -the authorship of popular verses. Instances of this kind are fresh -in the minds of most readers, as, for example, a recent controversy -between two well-known writers relative to the authorship of the poem -beginning, "Laugh, and the world laughs with you." The circumstances -of such coincidences often preclude the possibility of either claimant -deliberately plagiarizing the work, or telling a falsehood concerning -its authorship. Yet nothing is more certain than that one of them is -not its author. Possibly neither is entitled to that credit. When, in -the nature of things, it is impossible for either to prove the fact -of authorship, and when the evidence on both sides is about equally -balanced, we may never know the exact truth; but as the theory of -unconscious subjective reproduction is consistent with the literary -honesty of both, it may well be accepted as the true one, aside from -the inherent probability of its correctness.</p> - -<p><span class="pagenum"><a name="Page_56" id="Page_56">[Pg 56]</a></span></p> - -<p>The solution of the great question as to the authorship of Shakspeare's -works may be found in this hypothesis. The advocates of the Baconian -theory tell us that Shakspeare was an unlearned man. This is true -so far as high scholastic attainments are concerned; but it is also -known that he was a man of extensive reading, and was the companion of -many of the great men of his time, among whom were Bacon, Ben Jonson, -Drayton, Beaumont, Fletcher, and others. It is in evidence that the -Mermaid Tavern was the scene of many an encounter of wit and learning -between these worthies. In this way he was brought into constant -contact with the brightest minds of the Elizabethan age. He was not -only familiar with their works, but he had also the benefit of their -conversation,—which familiarized him with their thoughts and modes -of expression,—and of close personal relations with them in their -convivial moods, when wit and eloquence, learning and philosophy, -flowed as freely as their wine.</p> - -<p>The internal evidence of his works shows that Shakspeare's mind, -compared with that of any other poet whose writings are known, was -the most harmoniously developed. In other words, his objective and -subjective faculties were exquisitely balanced. When this fact is -considered in the light of what has been said of the marvellous -powers of subjective memory, and in connection with his intellectual -environment, the source of his power and inspiration becomes apparent. -In his moments of inspiration—and he seems always to have been -inspired when writing—he had the benefit of a perfect memory and a -logical comprehension of all that had been imparted by the brightest -minds of the most marvellous literary and philosophical age in the -history of mankind. Is it any wonder that he was able to strike a -responsive chord in every human breast, to run the gamut of every human -emotion, to portray every shade of human character, and to embellish -his work with all the wit and learning of his day and generation?</p> - -<p>Artists constitute another class in whom the subjective faculties -are largely cultivated, and are often predominant.<span class="pagenum"><a name="Page_57" id="Page_57">[Pg 57]</a></span> Indeed, no man -can become a true artist whose subjective mind is not cultivated to -a high degree of activity. One may become a good draughtsman, or -learn to delineate a figure with accuracy, or to draw a landscape -with photographic fidelity to objective nature, and in faultless -perspective, by the cultivation of the objective faculties alone; -but his work will lack that subtle something, that name-less charm, -which causes a canvas to glow with beauty, and each particular figure -to become instinct with life and action. No artist can successfully -compose a picture who cannot see "in his mind's eye" the perfected -picture before he touches his pencil to canvas; and just in proportion -to his cultivation of the subjective faculties will he be able thus -to see his picture. Of course these remarks will be understood to -presuppose an objective art education. No man, by the mere cultivation -or exercise of his subjective faculties, can become a great artist, any -more than an ignoramus, by going into a hypnotic trance, can speak the -language of a Webster. All statements to the contrary are merely the -exaggerations of inaccurate observers. Genius in art, as in everything -else, is the result of the harmonious cultivation and synchronous -action of both characteristics of the dual mind.</p> - -<p>In art, as in poetry, the undue predominance of the subjective mind -is apt to work disastrously. No better illustration of this is now -recalled than is furnished by the works of Fuseli or of Blake:—</p> - -<blockquote> - -<p>"Look," says Dendy,<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a> "on those splendid illustrations of the -Gothic poets by the eccentric, the half-mad Fuseli. Look on the -wild pencillings of Blake, another poet-painter, and you will be -assured that they were ghost-seers. An intimate friend of Blake has -told me the strangest tales of his visions. In one of his reveries -he witnessed the whole ceremony of a fairy's funeral, which he -peopled with mourners and mutes, and described with high poetic -beauty. He was engaged, in one of these moods, in painting King -Edward I., who was sitting to him for his picture. While they were -conversing, Wallace sud<span class="pagenum"><a name="Page_58" id="Page_58">[Pg 58]</a></span>denly presented himself on the field, and -by this uncourteous intrusion marred the studies of the painter for -that day.... Blake was a visionary," continues our author, "and -thought his fancies real; he was mad."</p></blockquote> - -<p>The writer once knew an artist who had the power to enter the -subjective condition at will; and in this state he could cause his -visions to be projected upon the canvas before him. He declared that -his mental pictures thus formed were perfect in detail and color, and -all that he had to do to fix them was to paint the corresponding colors -over the subjective picture. He, too, thought his fancies real; he -believed that spirits projected the pictures upon the canvas.</p> - -<p>The foregoing cases represent a class of artists whose subjective -faculties are uncontrolled by the objective mind,—an abnormal -condition, which, if it found expression in words instead of pigments, -would stamp the subject as a candidate for the lunatic asylum.</p> - -<p>Fortunately, most artists have their fancies more under control; or, -more properly speaking, they are aware that their visions are evoked -by their own volition. This power varies with different individuals, -but all true artists possess it in a greater or less degree. An -extraordinary manifestation of this power is reported by Combe. The -artist was noted for the rapidity of his work, and was extremely -popular on account of the fidelity of his portraits, and especially -because he never required more than one sitting of his patron. His -method, as divulged by himself, was as follows:—</p> - -<blockquote> - -<p>"When a sitter came, I looked attentively on him for half an hour, -sketching from time to time on the canvas. I did not require a -longer sitting. I removed the canvas and passed to another person. -When I wished to continue the first portrait, I recalled the man -to my mind. I placed him on the chair, where I perceived him as -distinctly as though really there, and, I may add, in form and -color more decidedly brilliant. I looked from time to time at the -imaginary figure, and went on painting, occasionally stopping to -examine the picture exactly as though the original were before me; -whenever I looked towards the chair I saw the man."</p></blockquote> - -<p><span class="pagenum"><a name="Page_59" id="Page_59">[Pg 59]</a></span></p> - -<p>In this way he was enabled to paint over three hundred portraits in one -year.</p> - -<p>It is seldom that subjective power is manifested in this particular -manner. It may be added, however, that, given an artist for a subject, -the same phenomena can be reproduced at will by the ordinary processes -of hypnotism. The most common manifestations of the power are not so -easily recognized or distinguished from ordinary mental activity; but -every artist will bear witness that there are times when he works -with extraordinary ease and rapidity, when the work almost seems to -do itself, when there seems to be a force outside of himself which -impels him on, when, to use the common expression to define the mental -condition, he feels that he is "inspired." It is then that the artist -does his best work. It is under these mental conditions that his work -is characterized by that subtle, indefinite charm vaguely expressed by -the word "feeling."</p> - -<p>Another class of persons who possess the faculty of evoking at will the -powers of the subjective mind are the great orators, such as Patrick -Henry, Charles Phillips the Irish orator, Henry Clay, Daniel Webster, -and many others, to say nothing of that numerous class of purely -subjective orators known to spiritists as trance, or inspirational, -speakers. The student of the life of Patrick Henry will not fail to -see that his whole history is an illustration of the pertinency of -these remarks. It is related of Clay that on one occasion he was -unexpectedly called upon to answer an opponent who had addressed the -Senate on a question in which Clay was deeply interested. The latter -felt too unwell to reply at length. It seemed imperative, however, -that he should say something; and he exacted a promise from a friend, -who sat behind him, that he would stop him at the end of ten minutes. -Accordingly, at the expiration of the prescribed time the friend -gently pulled the skirts of Mr. Clay's coat. No attention was paid -to the hint, and after a brief time it was repeated a little more -emphatically. Still Clay paid no attention, and it was again repeated. -Then a pin was brought into requisition; but Clay was by<span class="pagenum"><a name="Page_60" id="Page_60">[Pg 60]</a></span> that time -thoroughly aroused, and was pouring forth a torrent of eloquence. -The pin was inserted deeper and deeper into the orator's leg without -eliciting any response, until his friend gave it up in despair. Finally -Mr. Clay happened to glance at the clock, and saw that he had been -speaking two hours; whereupon he fell back into his friend's arms, -completely overcome by exhaustion, upbraiding his friend severely for -not stopping him at the time prescribed.</p> - -<p>The fact that Mr. Clay, on that occasion, made one of the ablest -speeches of his life, two hours in length, at a time when he felt -almost too ill to rise to his feet, and that his body at the time was -in a condition of perfect anesthesia, is a splendid illustration of the -synchronous action of the two minds, and also of the perfect control -exercised by the subjective mind over the functions and sensations of -the body.</p> - -<p>There is, perhaps, no better description on record of the sensations -of a speaker, when the synchronous action of the two minds is -perfect, than that given by Daniel Webster. A friend had asked him -how it happened that he was able, without preparation, to make such a -magnificent effort when he replied to Hayne. The reply was (quoting -from memory) substantially as follows: "In the first place, I have made -the Constitution of the United States the study of my life; and on -that occasion it seemed to me that all that I had ever heard or read -on the subject under discussion was passing like a panorama before me, -arranged in perfectly logical order and sequence, and that all I had to -do was to cull a thunderbolt and hurl it at him."</p> - -<p>Two important conclusions are deducible from the premises here -laid down. The first is that it is essential to the highest mental -development that the objective and subjective faculties be cultivated -harmoniously, if the latter are cultivated at all.</p> - -<p>The second conclusion is of the most transcendent interest and -importance. It is that the subjective mind should never be allowed to -usurp control of the dual mental organi<span class="pagenum"><a name="Page_61" id="Page_61">[Pg 61]</a></span>zation. Important as are its -functions and transcendent as are its powers, it is hedged about with -such limitations that it must be subjected to the imperial control of -the objective mind, which alone is endowed with the power to reason by -all methods.</p> - -<p>To sum up in a few words: To believe in the reality of subjective -visions is to give the subjective mind control of the dual mental -organization; and to give the subjective mind such control is for -Reason to abdicate her throne. The suggestions of the subjective mind -then become the controlling power. The result, in its mildest form of -manifestation, is a mind filled with the grossest superstitions,—a -mind which, like the untutored mind of the savage, "sees God in clouds, -and hears him in the wind." Its ultimate form of manifestation is -insanity.</p> - - - - - -<div class="footnotes"><h3>FOOTNOTES:</h3> - -<div class="footnote"> - -<p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> Scott's poems are good illustrations. They are not ranked -as first class for the sole reason that they are too objective.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> Autocrat of the Breakfast-Table.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> Philosophy of Mystery, p. 93.</p></div></div> - - - - - -<p class="center"> -<img src="images/illus007.jpg" alt="illustration" /> -</p> - - -<hr class="chap" /> -<p class="ph2"><a name="CHAPTER_VI" id="CHAPTER_VI">CHAPTER VI.</a></p> -<p><span class="pagenum"><a name="Page_62" id="Page_62">[Pg 62]</a></span></p> -<p class="center">PERCEPTION OF THE FIXED LAWS OF NATURE.</p> - -<blockquote> - -<p class="hang">Three Sub-classes of Mental Phenomena.—Mathematical -Prodigies.—Musical Prodigies.—Measurement of Time.—Distinction -between Results of Objective Education and Intuitive -Perception.—Zerah Colburn, the Mathematical Prodigy.—The -Lightning Calculator.—Blind Tom, the Musical Prodigy.—The -Origin and Uses of Music.—East Indian Fakirs.—Measurement -of Time.—The Power possessed by Animals.—Illustrative -Incidents.—Hypnotic Subjects.—Jouffroy's Testimony.—Bernheim's -Views.—Practical Observations.—The Normal Functions of Objective -Intelligence.—The Limitations of Subjective Intelligence pertain -to its Earthly State only.—Its Kinship to God demonstrated by its -Limitations.—Omniscience cannot reason inductively.—Induction is -Inquiry.—Perception the Attribute of Omniscience.—Conclusions -regarding the Power of the Soul.</p> -</blockquote> - - -<p class="drop"><span class="uppercase">There</span> are three other sub-classes of subjective mental phenomena which -must be grouped by themselves, inasmuch as they are governed by a -law which does not pertain to the classes mentioned in the preceding -chapter, although there are some characteristics which are common to -them all. The first of these classes of phenomena is manifested in -mathematical prodigies; the second in musical prodigies; and the third -pertains to the measurement of time.</p> - -<p>The important distinction to be observed between the phenomena -described in the preceding chapter and those pertaining to mathematics, -music, and the measurement of time, consists in the fact that in the -former everything depends upon objective education, whilst the latter -are<span class="pagenum"><a name="Page_63" id="Page_63">[Pg 63]</a></span> apparently produced by the exercise of inherent powers of the -subjective mind.</p> - -<p>In order not to be misunderstood it must be here stated that on all -subjects of human knowledge not governed by fixed laws, the subjective -mind is dependent for its information upon objective education. -In other words, it knows only what has been imparted to it by and -through the objective senses or the operations of the objective mind. -Thus, its knowledge of the contents of books can only be acquired by -objective methods of education. Its wonderful powers of acquiring and -assimilating such knowledge are due to its perfect memory of all that -has been imparted to it by objective education, aided by its powers -of memory and of logical arrangement of the subject-matter. Leaving -clairvoyance and thought-transference out of consideration for the -present, the principle may be stated thus: The subjective mind cannot -know, by intuition, the name of a person, or a geographical location, -or a fact in human history. But it does know, by intuition, that two -and two make four.</p> - -<p>No one without an objective education can, by the development of the -subjective faculties alone, become a great poet, or a great artist, -or a great orator, or a great statesman. But he may be a great -mathematician or a great musician, independently of objective education -or training, by the development of the subjective faculties alone. -Many facts are on record which demonstrate this proposition. Hundreds -of instances might be cited showing to what a prodigious extent the -mathematical and musical faculties can be developed in persons, not -only without objective training, but, in some instances, without a -brain capable of receiving any considerable objective education.</p> - -<p>Mathematical prodigies of the character mentioned are numerous; one -of the most remarkable was the famous Zerah Colburn. The following -account of his early career, published when he was yet under eight -years of age, is taken from the "Annual Register" of 1812, an English -publication, and will serve to illustrate the proposition:</p> - -<p><span class="pagenum"><a name="Page_64" id="Page_64">[Pg 64]</a></span></p> - -<blockquote> - -<p>"The attention of the philosophical world has been lately attracted -by the most singular phenomenon in the history of human mind that -perhaps ever existed. It is the case of a child, under eight years -of age, who, without any previous knowledge of the common rules of -arithmetic, or even of the use and power of the Arabic numerals, -and without having given any attention to the subject, possesses, -as if by intuition, the singular faculty of solving a great variety -of arithmetical questions by the mere operation of the mind, and -without the usual assistance of any visible symbol or contrivance.</p> - -<p>"The name of the child is Zerah Colburn, who was born at Cabut -(a town lying at the head of the Onion River, in Vermont, in the -United States of America), on the 1st of September, 1804. About two -years ago,—August, 1810,—although at that time not six years of -age, he first began to show these wonderful powers of calculation -which have since so much attracted the attention and excited the -astonishment of every person who has witnessed his extraordinary -abilities. The discovery was made by accident. His father, who had -not given him any other instruction than such as was to be obtained -at a small school established in that unfrequented and remote -part of the country, and which did not include either writing -or ciphering, was much surprised one day to hear him repeating -the products of several numbers. Struck with amazement at the -circumstance, he proposed a variety of arithmetical questions to -him, all of which the child solved with remarkable facility and -correctness. The news of the infant prodigy was soon circulated -through the neighborhood, and many persons came from distant parts -to witness so singular a circumstance. The father, encouraged by -the unanimous opinion of all who came to see him, was induced to -undertake with this child the tour of the United States. They were -everywhere received with the most flattering expressions, and in -several towns which they visited, various plans were suggested to -educate and bring up the child free from all expense to his family. -Yielding, however, to the pressing solicitations of his friends, -and urged by the most respectable and powerful recommendations, as -well as by a view to his son's more complete education, the father -has brought the child to this country, where they arrived on the -12th of May last; and the inhabitants of this metropolis have for -the last three months had an opportunity of seeing and examining -this wonderful phenomenon, and verifying the reports that have -been circulated respecting him. Many persons of the first eminence -for their knowledge in mathematics, and well known<span class="pagenum"><a name="Page_65" id="Page_65">[Pg 65]</a></span> for their -philosophical inquiries, have made a point of seeing and conversing -with him, and they have all been struck with astonishment at his -extraordinary powers. It is correctly true, as stated of him, that -he will not only determine with the greatest facility and despatch -the exact number of minutes or seconds in any given period of -time, but will also solve any other question of a similar kind. -He will tell the exact product arising from the multiplication of -any number consisting of two, three, or four figures by any other -number consisting of the like number of figures; or any number -consisting of six or seven places of figures being proposed, he -will determine with equal expedition and ease all the factors of -which it is composed. This singular faculty consequently extends -not only to the raising of powers, but to the extraction of the -square and cube roots of the number proposed, and likewise to the -means of determining whether it is a prime number (or a number -incapable of division by any other number); for which case there -does not exist at present any general rule amongst mathematicians. -All these and a variety of other questions connected therewith are -answered by this child with such promptness and accuracy (and in -the midst of his juvenile pursuits) as to astonish every person who -has visited him.</p> - -<p>"At a meeting of his friends, which was held for the purpose of -concerting the best methods of promoting the views of the father, -this child undertook and completely succeeded in raising the -number 8 progressively up to the sixteenth power. And in naming -the last result, viz., 281,474,976,710,656! he was right in every -figure. He was then tried as to other numbers consisting of one -figure, all of which he raised (by actual multiplication, and -not by memory) as high as the tenth power, with so much facility -and despatch that the person appointed to take down the results -was obliged to enjoin him not to be so rapid. With respect to -numbers consisting of two figures, he would raise some of them to -the sixth, seventh, and eighth power, but not always with equal -facility; for the larger the products became, the more difficult he -found it to proceed. He was asked the square root of 106,929; and -before the number could be written down, he immediately answered, -327. He was then required to name the cube root of 268,336,125; and -with equal facility and promptness he replied, 645. Various other -questions of a similar nature, respecting the roots and powers -of very high numbers, were proposed by several of the gentlemen -present, to all of which he answered in a similar manner. One of -the party requested him to name the factors which pro<span class="pagenum"><a name="Page_66" id="Page_66">[Pg 66]</a></span>duced the -number 247,483: this he immediately did by mentioning the numbers -941 and 263,—which, indeed, are the only two numbers that will -produce it. Another of them proposed 171,395, and he named the -following factors as the only ones, viz., 5 × 34,279, 7 × 24,485, -59 × 2,905, 83 × 2,065, 35 × 4,897, 295 × 581, and 413 × 415. He -was then asked to give the factors of 36,083; but he immediately -replied that it had none,—which in fact was the case, as 36,083 -is a prime number. Other numbers were indiscriminately proposed -to him, and he always succeeded in giving the correct factors, -except in the case of prime numbers, which he discovered almost as -soon as proposed. One of the gentlemen asked him how many minutes -there were in forty-eight years; and before the question could be -written down he replied, 25,228,800; and instantly added that the -number of seconds in the same period was 1,513,728,000. Various -questions of the like kind were put to him, and to all of them he -answered with equal facility and promptitude, so as to astonish -every one present, and to excite a desire that so extraordinary a -faculty should, if possible, be rendered more extensive and useful. -It was the wish of the gentlemen present to obtain a knowledge of -the method by which the child was enabled to answer with so much -facility and correctness the questions thus put to him; but to all -their inquiries on the subject (and he was closely examined on this -point) he was unable to give them any information. He persistently -declared (and every observation that was made seemed to justify -the assertion) that he did not know how the answer came into his -mind. In the act of multiplying two numbers together, and in the -raising of powers, it was evident, not only from the motion of his -lips, but also from some singular facts which will be hereafter -mentioned, that some operations were going forward in his mind; yet -that operation could not, from the readiness with which the answers -were furnished, be at all allied to the usual mode of proceeding -with such subjects; and moreover he is entirely ignorant of the -common rules of arithmetic, and cannot perform upon paper a simple -sum in multiplication or division. But in the extraction of roots -and in mentioning the factors of high numbers, it does not appear -that any operation can take place, since he will give the answer -immediately, or in a very few seconds, where it would require, -according to the ordinary method of solution, a very difficult and -laborious calculation; and, moreover, the knowledge of a prime -number cannot be obtained by any known rule.</p> - -<p>"It must be evident, from what has here been stated, that the -singular faculty which this child possesses is not altogether<span class="pagenum"><a name="Page_67" id="Page_67">[Pg 67]</a></span> -dependent on his memory. In the multiplication of numbers and in -the raising of powers, he is doubtless considerably assisted by -that remarkable quality of the mind; and in this respect he might -be considered as bearing some resemblance (if the difference -of age did not prevent the justness of the comparison) to the -celebrated Jedidiah Buxton, and other persons of similar note. But -in the extraction of the roots of numbers and in determining their -factors (if any), it is clear to all those who have witnessed the -astonishing quickness and accuracy of this child that the memory -has nothing to do with the process. And in this particular point -consists the remarkable difference between the present and all -former instances of an apparently similar kind."</p></blockquote> - -<p>The latter remark above quoted would not apply to the present day, for -many parallel cases have been reported within the present decade.</p> - -<p>It was hoped that the powers of this child would develop by education; -and for this purpose he was placed in school and trained in objective -methods of mathematical calculation. It was believed that when his -mind became mature he would be able to impart to others the process -by which his calculations were made. But his friends were doomed to -disappointment. His powers did not improve by objective training. On -the contrary, they deteriorated just in proportion to his efforts -in that direction, and his pupils derived no benefit from the -extraordinary faculties with which he was endowed. This has been the -invariable rule in such cases.</p> - -<p>A few years ago a gentleman travelled through this country teaching -arithmetic. He was known as the "lightning calculator." His powers were -indeed marvellous. He could add a column of as many numbers as could -be written on a sheet of legal cap, by casting an instantaneous glance -upon the page; but he succeeded no better as a teacher than thousands -of others who could not add a column of numbers without reading every -figure by the usual laborious, objective process. He could give no -explanation of his powers other than that he possessed extraordinary -quickness of vision. But any one who is sufficiently<span class="pagenum"><a name="Page_68" id="Page_68">[Pg 68]</a></span> acquainted with -the elements of optical laws to be aware that in the light of a flash -of lightning a drop of falling rain appears to be suspended motionless -in the air, knows that objective vision is not capable of such rapid -transition as to enable one to see at a glance each particular figure -in a column of a hundred numbers. When to this is added the labor -of calculating the relation and aggregate values of the numbers, -the conclusion is inevitable that such powers are not given to our -objective senses, but must be inherent in the human soul, and beyond -the range of objective explanation or comprehension.</p> - -<p>Musical prodigies furnish further illustrations of the principle -involved. Of these the most remarkable is the negro idiot, known -as Blind Tom. This person was not only blind from birth, but was -little above the brute creation in point of objective intelligence or -capacity to receive objective instruction. Yet his musical capacity -was prodigious. Almost in his infancy it was discovered that he could -reproduce on the piano any piece of music that he had ever heard. A -piece of music, however long or difficult, once heard, seemed to be -fixed indelibly in his memory, and usually could be reproduced with -a surprising degree of accuracy. His capacity for improvisation was -equally great, and a discordant note rarely, if ever, marred the -harmony of his measures.</p> - -<p>These well known facts of Blind Tom's history furnish complete -illustrations,—first of the perfection of subjective memory; and -second, of the inherent power of the subjective mind to grasp the -laws of harmony of sounds; and that, too, independently of objective -education.</p> - -<p>Music belongs to the realm of the subjective; it is a passion of the -human soul, and it may be safely affirmed that all really good music -is the direct product of the subjective mind. It is true that there is -much so-called music to be heard which is the product of the objective -intelligence. But no one can fail to recognize its origin, from its -hard, mechanical, soulless character and quality. It bears the same -relation to the product of the subjective mind that mere rhyme does -to the poetry of a Milton. Music is at<span class="pagenum"><a name="Page_69" id="Page_69">[Pg 69]</a></span> once the legitimate offspring -of the subjective mind and one of the most potent means of inducing -the subjective condition. It is a well-known practice of so-called -"spiritual mediums" to have music at their séances, for the ostensible -purpose of securing the "harmonious conditions" necessary to insure a -successful performance. Their theory is that the music harmonizes the -audience, and that by a reflex action the medium is favorably affected. -It is probable that such would be the effect to a limited extent, but -the greatest effect is direct and positive upon the medium.</p> - -<p>The East Indian fakirs invariably invoke the aid of music to enable -them to enter the subjective state when they are about to give an -exhibition of occult power. In fact, the power of music over the -subjective mind is practically unlimited. It speaks the universal -language of the soul, and is comprehended alike by prince and by -peasant. It is the most powerful auxiliary of love, of religion, and of -war. It nerves the soldier to deeds of heroism, and soothes his dying -moments. It inspires alike the devotee of pleasure and the worshipper -of God. But whilst it interprets every human emotion and embodies the -inward feelings of which all other arts can but exhibit the outward -effect, its laws are as fixed and immutable as the laws of mathematics.</p> - -<p>The next subdivision or branch of the subject pertains to the faculty -of measuring the lapse of time. This power is inherent in the -subjective mind, and in that alone; the objective mind, <i>per se</i>, -does not possess it. The only means by which the objective mind can -measure time is by the exercise of the physical senses, either in the -observation of the motions of the heavenly bodies, or of some other -physical object or phenomenon which objective experience has shown to -be a safe criterion upon which to base an estimate.</p> - -<p>The subjective mind, on the other hand, possesses an inherent power -in that direction, independent of objective aids or the exercise -of reason. It is possessed by man in common with many of the brute -creation. It is strikingly<span class="pagenum"><a name="Page_70" id="Page_70">[Pg 70]</a></span> exhibited in dogs, horses, and other -domestic animals accustomed to regular hours of employment.</p> - -<p>A friend of the writer once owned a large plantation in one of the -Southwestern States, upon which he worked a large number of mules. -They were regularly employed on week-days, but on Sundays they were -turned into a corral and allowed to rest. On regular work-days they -were tractable and easily handled; but if one was wanted for a Sunday -excursion it was with the greatest difficulty that he could be caught -or made to perform any labor whatever.</p> - -<p>An English gentleman, well known to the writer, relates a curious -anecdote of a dog which was raised in his family. After the dog had -come to maturity, one of the sons married and set up an establishment -about three miles from the parental mansion. It was the habit of the -family to see that the dog was fed regularly, immediately after each -meal, with the scraps from the table. At the home mansion the Sunday -dinner-hour was the same as on week-days, but was just two hours -earlier than that adopted at the son's establishment. This fact the -dog by some means became acquainted with, and he never failed to take -advantage of the information. Every Sunday he would wait patiently for -the home dinner; and having finished it, he would promptly take his -departure, and never failed to put in an appearance at the son's house -on time for dinner, where he was sure to be welcomed and entertained as -an honored guest. On week-days the dinner-hour at the two houses was -the same, and consequently he never made a pilgrimage in search of an -extra meal on any day but Sunday.</p> - -<p>A favorite mastiff in the family of the writer has taken upon himself -the regulation of the household affairs. He awakens the family in the -morning at a certain hour, and insists upon promptitude in rising. At -precisely twelve o'clock he notifies the family that it is time to feed -the horse, and will give no one any peace until his friend's wants are -supplied. His own meal seems to be a secondary consideration. At three -o'clock he notifies his mis<span class="pagenum"><a name="Page_71" id="Page_71">[Pg 71]</a></span>tress that it is time to visit the kitchen -and give directions for preparing dinner. It is not because he expects -to be fed at that time, for he is never fed until the family have -dined, two hours later. At nine o'clock he rises from his rug on the -library floor, and insists upon a visit to the kitchen for a lunch. It -is rare that he varies five minutes from the regular hours above noted, -but is generally within a minute.</p> - -<p>This power is exhibited in its perfection in hypnotic subjects and in -ordinary sleep. It is that faculty which enables one to awake at an -appointed hour in the night, when, before going to sleep, he has made -a firm resolution to do so. M. Jouffroy, one of the most celebrated -philosophers of France, in speaking of this subject says:—</p> - -<blockquote> - -<p>"I have this power in perfection, but I notice that I lose it if -I depend on any one calling me. In this latter case my mind does -not take the trouble of reasoning the time or of listening to the -clock. But in the former it is necessary that it do so, otherwise -the phenomenon is inexplicable. Every one has made or can make this -experiment."</p></blockquote> - -<p>M. Jouffroy is doubtless mistaken in supposing that the mind is -necessarily employed in watching the clock; for the experiment is just -as successful in the absence of any timepiece. Besides, the fact that -animals possess the faculty shows that it is an inherent attribute of -the subjective mind. It is the lapse of time that is noted by men as -well as by animals, and is wholly independent of artificial methods -or instruments for marking the divisions of time. Every one possesses -this faculty in a greater or less degree, and the subject need not, -therefore, be enlarged upon.</p> - -<p>As before intimated, hypnotic subjects possess in a very remarkable -degree the faculty of noting the lapse of time. On this subject -Professor Bernheim<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a> says:—</p> - -<blockquote> - -<p>"If a somnambulist is made to promise during his sleep that he will -come back on such and such a day, at such and such an<span class="pagenum"><a name="Page_72" id="Page_72">[Pg 72]</a></span> hour, he -will almost surely return on the day and at the hour, although he -has no remembrance of his promise when he wakes up. I made A say -that he would come back to me in thirteen days, at ten o'clock in -the morning. He remembered nothing when he waked. On the thirteenth -day, at ten o'clock in the morning, he appeared, having come three -kilometres from his house to the hospital. He had been working in -the foundries all night, went to bed at six in the morning, and -woke up at nine with the idea that he had to come to the hospital -to see me. He told me that he had had no such idea on the preceding -days, and did not know that he had to come to see me. It came into -his head just at the time when he ought to carry it out."</p></blockquote> - -<p>It is also well known to all hypnotists that subjects in a hypnotic -sleep will awaken at any hour prescribed to them by the operator, -seldom varying more than five minutes from the time set, even when the -sleep is prolonged for hours. If the subject is commanded to sleep, -say, ten or fifteen minutes, he will generally awaken exactly on -time. This fact also is universally recognized by those familiar with -hypnotic phenomena, and the subject need not be further illustrated.</p> - -<p>In concluding this chapter, it is impossible to refrain from indulging -in a few general observations regarding the conclusions derivable from -the peculiar characteristics of the subjective intelligence thus far -noted. We have seen that certain phenomena depend for their perfect -development upon objective education, and that certain other phenomena -are exhibited in perfection independent of objective education. -In other words, certain powers are inherent in the subjective -intelligence. These powers appear to pertain to the comprehension of -the laws of Nature. We have seen that, under certain conditions, the -subjective mind comprehends by intuition the laws of mathematics. It -comprehends the laws of harmony of sounds, independently of objective -education. By true artists the laws of the harmony of colors are also -perceived intuitively.<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a> These<span class="pagenum"><a name="Page_73" id="Page_73">[Pg 73]</a></span> facts have been again and again -demonstrated. It would seem, therefore, to be a just conclusion that -the subjective mind, untrammelled by its objective environment, will be -enabled to comprehend all the laws of Nature, to perceive, to know all -truth, independent of the slow, laborious process of induction.</p> - -<p>We are so accustomed to boast of the "god-like reason" with which man -is endowed, that the proposition that the subjective mind—the soul—of -man is incapable of exercising that function, in what we regard as the -highest form of reasoning, seems, at first glance, to be a limitation -of the intellectual power of the soul, and inconsistent with what we -have been accustomed to regard as the highest attributes of human -intelligence. But a moment's reflection will develop the fact that this -apparent limitation of intellectual power is, in reality, a god-like -attribute of mind. God himself cannot reason inductively. Inductive -reasoning presupposes an inquiry, a search after knowledge, an effort -to arrive at correct conclusions regarding something of which we are -ignorant. To suppose God to be an inquirer, a seeker after knowledge, -by finite processes of reasoning, is a conception of the Deity which -negatives his omniscience, and measures Infinite Intelligence by purely -finite standards. For our boasted "god-like reason" is of the earth, -earthy. It is the noblest attribute of the finite mind, it is true, -but it is essentially finite. It is the outgrowth of our objective -existence. It is our safest guide in the walks of earthly life. It -is our faithful monitor and guardian in our daily struggle with our -physical environment. It is our most reliable auxiliary in our efforts -to penetrate the secrets of Nature, and wrest from her the means of -subsistence. But its functions cease with the necessities which called -it into existence; for it will be no longer useful when<span class="pagenum"><a name="Page_74" id="Page_74">[Pg 74]</a></span> the physical -form has perished, and the veil is lifted which hides from mortal eyes -that world where all truth is revealed. Then it is that the soul—the -subjective mind—will perform its normal functions, untrammelled by -the physical form which imprisons it and binds it to earth, and in its -native realm of truth, unimpeded by the laborious processes of finite -reasoning, it will imbibe all truth from its Eternal Source.</p> - - - - - -<div class="footnotes"><h3>FOOTNOTES:</h3> - -<div class="footnote"> - -<p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> Suggestive Therapeutics, p. 37.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> It must be here remarked that although the laws -pertaining to the harmony of colors may be comprehended by intuition, -yet an objective education is necessary to enable the artist to -combine the necessary pigments to produce the colors on canvas, and to -perform the other mechanical labor necessary to place the paints upon -the canvas in such relations as to produce a picture. When this is -acquired, intuition will do the rest.</p></div></div> - - - - - -<p class="center"> -<img src="images/illus008.jpg" alt="illustration" /> -</p> - - -<hr class="chap" /> -<p class="ph2"><a name="CHAPTER_VII" id="CHAPTER_VII">CHAPTER VII.</a></p> -<p><span class="pagenum"><a name="Page_75" id="Page_75">[Pg 75]</a></span></p> -<p class="center">EFFECTS OF ADVERSE SUGGESTION.</p> - -<blockquote> - - -<p class="hang">The Subjective Mind Incapable of Controversial Argument.—A -Sceptical Audience demoralizes it.—The Presence of an -Avowed Sceptic prevents Successful Exhibition of Subjective -Phenomena.—Labouchere and Bishop.—The Royal Academy of -Medicine.—Its Offer to Clairvoyants.—Failure to earn -Reward.—Harmonious Conditions required by Spiritists.—The Seybert -Commission.—Trance-Speaking Mediums.—How demoralized.—Adverse -Suggestion the Cause of Failure in All Cases.—Possible -Lack of Telepathic Conditions in Bishop's Case.—General -Conclusions.—Failure Consistent with Honesty of Mediums.</p> -</blockquote> - - -<p class="drop"><span class="uppercase">Another</span> important peculiarity of the subjective mind is that it is -incapable of controversial argument. This subject has been briefly -alluded to in a former chapter; but it is of so much importance that a -more extended consideration of it is demanded, inasmuch as it affords -a clear explanation of various phenomena which have never yet been -satisfactorily accounted for. It is well known among hypnotists that it -is very difficult, if not impossible, to make satisfactory experiments -with a subject in the presence of a sceptical audience. Especially -is this true if the scepticism is open, avowed, and aggressive. -It is also well known that, when a subject is in a state of lucid -somnambulism, no satisfactory results can be obtained if any one -disputes him, or attempts an argument, or accuses him of shamming, or -of a want of good faith. Such a course always results in great distress -of mind on the part of the<span class="pagenum"><a name="Page_76" id="Page_76">[Pg 76]</a></span> subject, and generally in restoring him -to normal consciousness. In the higher phases of hypnotic phenomena -this peculiarity is still more marked. In exhibiting the phenomena of -clairvoyance and thought-transference, or mind-reading, it is next to -impossible to obtain good results in the presence of an avowed sceptic. -The controversy between Washington Irving Bishop and Mr. Labouchere is -fresh in the minds of most readers. Mr. Bishop was giving successful -exhibitions of his wonderful powers in public assemblies and in private -circles in London. He had demonstrated again and again his power to -read the thoughts of others and to decipher the contents of sealed -envelopes under the strictest test conditions, in the presence of many -competent and trustworthy observers. In the height of his success Mr. -Labouchere came out in his paper and denounced the whole thing as a -humbug. To prove his sincerity he placed a Bank of England note for a -large amount in a sealed envelope, and offered to give it to Mr. Bishop -if he should correctly read the number. Repeated trials to do so ended -in dismal failure. It was a feat that he had successfully performed a -thousand times before, and many times afterwards. But the number on -that particular bank-note he never could decipher.</p> - -<p>In 1831 the Royal Academy of Medicine of France appointed a commission -to investigate the subject of animal magnetism. The commission was -composed of some of the ablest scientists of the Academy, and it -prosecuted its investigations until 1837, when it made its report. -Amongst other things it announced that it had demonstrated the fact -that some mesmeric subjects possessed clairvoyant power; that such -subjects could, with their eyes "exactly closed by the fingers," -distinguish objects, tell the color and number of cards, and read lines -of a book opened at a chance page. Without entering into the details -of the controversy that followed this report, it is sufficient to say -that a standing offer of a large sum of money was made to any one who -should demonstrate the reality of clairvoyant power in the presence of -a committee appointed for the purpose. It is said that<span class="pagenum"><a name="Page_77" id="Page_77">[Pg 77]</a></span> many attempts -have been made by good clairvoyants to earn this money, but every -attempt has ended in total failure. Volumes might be written detailing -such tests and such failures.</p> - -<p>Exhibitions of the phenomena of spiritism are constantly liable to -utter failure in the presence of avowed sceptics. Every one who has -attended a "spiritual" séance is aware of the strict regard paid -to securing "harmonious conditions;" and all know how dismal is -the failure when such conditions cannot be obtained. It frequently -happens that some one will inadvertently remark that "spirits never -come when I am around;" and in nine such cases out of ten the séance -will end in failure when such a remark is made. Any argument against -spiritism, especially if addressed to the medium, or any controversy on -the subject in his presence, will destroy all chance of a successful -exhibition. Investigating committees nearly always fail to observe the -promised phenomena when the character and objects of the committee -are known to the medium. Thus, the Seybert Commission, a majority of -whose members were pronounced sceptics, utterly failed to witness any -phenomena which might not be produced by legerdemain. In their report -they take occasion to say:—</p> - -<blockquote> - -<p>"Our experience has been ... that as soon as an investigation, -worthy of the name, begins, all manifestations of spiritist power -cease.... Even the very spirit of investigation, or of incredulity, -seems to exercise a chilling effect and prevents a successful -manifestation."<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a></p></blockquote> - -<p>It will be observed that the last sentence betrays the fact that -the writer regards "the spirit of investigation" and "the spirit of -incredulity" as synonymous terms. It is certain that the Seybert -Commission as a body did so regard them, and made no effort to conceal -the fact from the mediums who submitted to be examined. Every medium<span class="pagenum"><a name="Page_78" id="Page_78">[Pg 78]</a></span> -whom they examined was made fully aware of the incredulity of the -majority of the Commission, and thus every effort to produce the -phenomena failed.</p> - -<p>The same peculiarity is observed in trance-speaking mediums, especially -in those who speak in a purely subjective condition. No matter how -great is their flow of eloquence, or how perfect their command of -their subject, they utterly break down when confronted by an adverse -argument. So well is this peculiarity known that their friends never -suffer them to be interrupted.</p> - -<p>It would be useless to multiply instances of this character. It is -sufficiently evident from what has been said that one invariable result -follows the one condition. In the investigation of physical phenomena -the scientific observer would not hesitate to concede that where a -marked result invariably follows a given condition, the two must -sustain towards each other the relation of cause and effect. It will -not be difficult to establish that relation in this case; and that, -too, on principles consistent with the supposition of the absolute -integrity of all concerned.</p> - -<p>It is, in fact, but another striking illustration of the fundamental -principles laid down in preceding chapters of this book. It -demonstrates more completely than almost any other phenomenon the -absolute amenability of the subjective mind to the power of suggestion. -It will not be gainsaid that all the phenomena mentioned—clairvoyance, -thought-transference, hypnotism, and mediumship—are embraced under the -one generic title, subjective or hypnotic; they are therefore governed -by the same general laws.</p> - -<p>The hypnotic subject who is in the presence of an openly sceptical -audience, and who hears some one declare that the subject is shamming, -instantly seizes upon the declaration; and it is to him a suggestion -that is as potent as the one which induced the hypnotic condition. -The suggestion of the operator is thus neutralized, so to speak, by a -counter-suggestion, which reduces the subject at once to his normal -condition. In such a case the sub<span class="pagenum"><a name="Page_79" id="Page_79">[Pg 79]</a></span>ject cannot be again hypnotized -so long as the sceptic is present; his very presence is a standing -suggestion of the unreality of the hypnotic condition which cannot be -overcome by the operator.</p> - -<p>In the case of Bishop, the mind-reader, the same principle applies with -equal force. The mental state which enabled him to read the contents -of a sealed envelope was self-induced. It was a partially hypnotic -condition, induced by auto-suggestion. When Labouchere's envelope -was presented to him, the very manner of presenting it—the offer of -its contents as a gift if he would read the number of the bank-note -within—was a defiance of his power. It was a suggestion of the most -emphatic character and potency that, do what he would, he could not -read the contents of that envelope. Again, the anxiety engendered in -the mind of the clairvoyant was another factor which added force to the -suggestion. The offer was not only defiant, it was even public. The -whole civilized world was apprised of the controversy. The professional -reputation of the man was at stake. His future career depended upon his -success; and every dollar of value in that note not only added to his -anxiety to win the prize, but contributed its force to the suggestion -that he could not succeed.</p> - -<p>There is, however, another factor which should be considered in -Bishop's case, and which may account for his failure on other grounds -than adverse suggestion. Bishop was a professional mind-reader, and, -as I understand it, did not profess to have independent clairvoyant -powers. If, therefore, no one knew the number of the bank-note, it -is obvious that failure was inevitable, for the reason that the -fundamental conditions of success were absent. There was no mind in -possession of the number, and there was no mind to read. It was, -therefore, not a fair test of his professed powers in any view of the -case. But if Labouchere did know the number of the note, the failure -was easily accounted for, as before remarked, on the principle of -adverse suggestion.</p> - -<p>It is obvious that the principle of adverse suggestion<span class="pagenum"><a name="Page_80" id="Page_80">[Pg 80]</a></span> applies to all -phases and conditions of subjective mental activity; and the necessity -for harmonious conditions, so constantly insisted upon by spiritists -as a condition precedent to the production of their peculiar forms of -hypnotic phenomena, is seen to be a scientific fact of immense value -and significance, and not a mere subterfuge to enable them to practice -a fraud and impose on the credulity of their auditors.</p> - - - - - -<div class="footnotes"><h3>FOOTNOTES:</h3> - -<div class="footnote"> - -<p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span></a> Seybert Commission, Report, p. 15.</p></div></div> - - - - - -<p class="center"> -<img src="images/illus009.jpg" alt="illustration" /> -</p> - - -<hr class="chap" /> -<p class="ph2"><a name="CHAPTER_VIII" id="CHAPTER_VIII">CHAPTER VIII.</a></p> -<p><span class="pagenum"><a name="Page_81" id="Page_81">[Pg 81]</a></span></p> -<p class="center">HYPNOTISM AND MESMERISM.</p> - -<blockquote> - -<p class="hang">Warfare of the Schools.—History of the Science.—Mesmer's -Career.—The Academicians.—The Successors of Mesmer.—The Royal -Academy of Medicine.—Its Idiotic Prejudices.—Dr. Braid's -Discovery.—Re-baptism of the Science.—Effects of Braid's -Discoveries.—Liébault's Theory of Suggestion.—The Nancy School -and the Paris School compared.—The Fluidic Theory.—The Law -of Suggestion the Greatest Discovery in Psychic Science.—The -Significance of Braid's Discoveries not Appreciated.—Hypnotism of -Animals.—The Charcot School.—The Sources of its Errors.—Reform -in Terminology suggested.—The Mesmeric Theory.—Braid's -Processes not productive of Higher Phenomena—Mesmerization of -Animals.—Recapitulation of Points.</p> -</blockquote> - - -<p class="drop"><span class="uppercase">Thus</span> far little has been said regarding the light which has been shed -upon the subject under consideration by the discoveries of modern -science. The more important of these discoveries having resulted from -investigations of the subject of hypnotism, it will be necessary -briefly to review the more salient features of that science, and to -trace its progress from the time of Mesmer down to the present day.</p> - -<p>Since the time when Mesmer first brought his discoveries to the -attention of the scientific world the students of the phenomena which -he evoked have been hopelessly at variance. That they should entertain -diverse theories regarding the cause of phenomena so strange and full -of mystery is natural. That they should, in the absence of knowledge of -the subject, abuse and vilify each other because of their<span class="pagenum"><a name="Page_82" id="Page_82">[Pg 82]</a></span> differences -of opinion, was to be expected. Hatred of our neighbor because his -problematical theories do not agree with our undemonstrable hypotheses -is, unfortunately, one of the salient weaknesses of human nature.</p> - -<p>It is, however, comparatively rare that scientific investigators -disagree regarding the demonstrable facts pertaining to a subject -under investigation. Yet this is the condition in which we find the -science of hypnotism after more than a century of research by some of -the ablest scientists of the world. They are divided into schools, -to-day, as they were in the infancy of the science. Indeed, the science -is still in its infancy. Facts have accumulated, it is true; and they -will be found to be of infinite advantage to some future investigator -whose mind is capable of rising above the prejudices which characterize -the different schools, and of assimilating and harmonizing their -demonstrated facts into one comprehensive system.</p> - -<p>Thus far the different schools have distrusted or denied each other's -facts, and waged war upon each other's theories. The most carefully -conducted experiments of one school will, in the hands of the other, -produce opposite results. Hence each experimenter is irresistibly led -to distrust the scientific accuracy of the methods employed by others, -or to admit their integrity only at the expense of their intelligence. -In the mean time each school has conducted its experiments seemingly -by the most rigid scientific methods and with conscientious fidelity -to truth; but the results of each apparently disprove the conclusions -of all the others. Hence it is that, in the bibliography of hypnotism, -we find an immense mass of well-authenticated facts which, tried -by the standards of any one of the different schools, appears like -an appalling hodge-podge of falsehood and delusion, chicanery and -superstition. Indeed, no other science, since the dawn of creation, -has suffered so much at the hands of ignorance and superstition as -the science under discussion. Its ancient history is the record of -the supernatural in all the nations of the earth. Its phenomena have -been the foundation of all the religions and all the superstitions of -ancient<span class="pagenum"><a name="Page_83" id="Page_83">[Pg 83]</a></span> times. Its modern history has also been largely a record of -superstitious belief, fostered by chicanery and ignorance; the nature -of the phenomena being such that in the hands alike of honest ignorance -and conscious fraud they may be made to sanction every belief, confirm -every dogma, and foster every superstition. It was these facts which -drove scientific men from the field of investigation in the early -modern history of the science. Mesmer himself, in the light of modern -knowledge of the subject, is apt to be accused of charlatanism; -but, as we shall see further on, he is entitled, in common with all -investigators, to the largest measure of charity.</p> - -<p>As before remarked, the facts of hypnotism obtained by the -experimenters of the different schools appear to contradict each -other. This, however, is obviously only an apparent contradiction, for -it is axiomatic that no one fact in Nature is inconsistent with any -other fact. It follows that there must be some underlying principle or -principles, heretofore overlooked, which will harmonize the facts. It -is the purpose of this chapter to outline a few fundamental principles -which, properly understood, will enable the student of hypnotism to -reconcile many seeming inconsistencies. An understanding of the salient -points of difference between the various schools can best be conveyed -by briefly outlining the modern history of the science.</p> - -<p>Mesmer is entitled to the credit of having first brought the subject to -the attention of the scientific world, although probably his attention -was attracted to it by the writings of Paracelsus and Van Helmont. In -the early part of his career he was deeply interested in the study of -astrology, and he fancied that the planets somehow exerted an influence -on the health of human beings. He at first thought that this influence -was electrical, but afterwards referred it to magnetism. At that time -his cures were effected by stroking the diseased bodies with artificial -magnets. He achieved considerable success by such means, and published -a work in 1766 entitled "De Planetarum Influxa." In 1776, however, he -met Gassner, a Catholic<span class="pagenum"><a name="Page_84" id="Page_84">[Pg 84]</a></span> priest who had achieved great notoriety by -curing disease by manipulation, without the use of any other means. -Mesmer then threw away his magnets, and evolved the theory of "animal -magnetism." This he held to be a fluid which pervades the universe, but -is most active in the human nervous organization, and enables one man, -charged with the fluid, to exert a powerful influence over another.</p> - -<p>Two years after meeting Gassner he went to Paris, and at once threw -that capital into the wildest excitement by the marvellous effects -of his manipulations. He was treated with contumely by the medical -profession; but the people flocked to him, and many wonderful cures -were effected. His methods, in the light of present knowledge, smack -of charlatanism; but that he believed in himself was demonstrated by -his earnest demand for an investigation. This the Government consented -to, and a commission, composed of physicians and members of the Academy -of Sciences, was appointed, of which Benjamin Franklin was a member. -The report admitted the leading facts claimed by Mesmer, but held -that there was no evidence to prove the correctness of his magnetic -fluid theory, and referred the wonderful effects witnessed to the -"imagination" of the patients. Their conclusion was that the subject -was not worthy of further scientific investigation.</p> - -<p>It is difficult at this day to conceive by what process of reasoning -that learned body could arrive at such a conclusion. They admitted -the existence of a motive force capable of controlling man's physical -organization, that this force is amenable to control by man, and that -this control is capable of being reduced to an art. Then they proceed -to announce a discovery of their own,—a discovery, by the way, which -turns out to be the most important which modern science had, at that -time, contributed to the solution of the great problem. They discovered -that the phenomena were purely subjective, thereby demonstrating the -power of mind over matter. If they had stopped there, or if they had -concluded that this wonderful force was worthy of the most searching -scientific investigation, they<span class="pagenum"><a name="Page_85" id="Page_85">[Pg 85]</a></span> would have been entitled to the -gratitude of all mankind, and the science would have been at once -wrested from the hands of ignorance and empiricism. That they should -content themselves with disproving Mesmer's theory of causation, and, -after having themselves made a discovery of the true cause, should -announce that their own discovery was not worth the trouble of further -investigation, is inexplicable.</p> - -<p>Soon after this, Mesmer was driven into exile, followed by the -execrations of a majority of the medical profession, and died in 1815. -He left many disciples, a majority of whom were shallow empirics, and -mesmerism was brought still further into disrepute. There were a few -able and scientific men, however, who still pursued the investigation, -among whom were the Marquis de Puységur, Deleuze, and others. These -gentlemen revolutionized the art by first causing their subjects to -sleep by means of gentle manipulation, instead of surrounding them -with mysticism in dimly lighted apartments filled with sweet odors -and the strains of soft and mysterious music, as was the practice of -Mesmer. They developed in their subjects the power of clairvoyance, -and demonstrated it in a thousand ways. They caused them to obey -mental orders as readily as if the orders were spoken. They healed the -sick, caused the lame to walk, and the blind to see. In short, they -so far revived the interest in the subject that the Royal Academy of -Medicine, in France, felt compelled to order a new investigation. This -was done in 1825. A committee was appointed, composed of the ablest -and most cautious scientists in their body. For nearly six years that -committee pursued its investigations, and in 1831 it submitted its -report. It would be tedious to enumerate all the conclusions at which -it arrived. Its principal efforts were directed to the determination -of the therapeutic value of mesmerism. It confirmed much that had -been claimed for it in that respect, and demonstrated the power of -clairvoyance, by indubitable tests. It also confirmed the claim that -persons could be magnetized at a distance as well as by contact, -although<span class="pagenum"><a name="Page_86" id="Page_86">[Pg 86]</a></span> there is nothing in the report which shows how far the -possibilities of suggestion were removed in that class of experiments. -Indeed, in deference to truth it must be here remarked that mesmerists -at that time had but a faint and undefined notion of the subtle <i>rôle</i> -which suggestion plays in all psychological phenomena. Hence it follows -that in examining the record of experiments in the higher phenomena of -hypnotism we must make due allowance for possible error in all cases -where the nature of the experiments does not preclude the possibility -of suggestion having influenced the result, or where the possibilities -of suggestion have not been intelligently eliminated.</p> - -<p>The effect of this report was instantaneous and remarkable. The -advocates of magnetism as a therapeutic agent, and the believers -in the occult features of the phenomena, such as clairvoyance and -thought-transference, had scored a triumph. But it served only to -exasperate the average scientist and to intensify his prejudices. -The Academy refused to dignify the report by printing it, and it -rests to-day in silent oblivion in the manuscript archives of the -institution. Another committee was soon after appointed, headed by a -member who had openly sworn hostility to the doctrine. The result was -what might have been expected. After the examination of two subjects -under circumstances which, in the light of what is now known, rendered -failure inevitable, the committee made a very undignified report, -announcing the failure to produce the occult phenomena promised, -and impugning the intelligence of the former committee. Strange and -illogical as it may seem, the later report, which proved nothing, which -was confined to an announcement of merely negative results, which -simply showed that the committee did not witness certain promised -phenomena, was accepted by the average scientist as containing the -gospel of hypnotism, as against the report of the earlier committee, -which, after five years of laborious research, announced that it had -witnessed the phenomena in question and demonstrated their reality.</p> - -<p>For some years subsequent to this the investigation of<span class="pagenum"><a name="Page_87" id="Page_87">[Pg 87]</a></span> the subject -was confined to its psychological and therapeutic features; but -every scientist who dabbled in it was tabooed by the majority of his -associates. Many able works were produced on the subject, but none of -them attracted the attention of the academicians until Dr. Braid, of -Manchester, undertook to demonstrate the theory that the hypothetical -magnetic fluid had nothing to do with the production of the phenomena. -Braid discovered that by placing a bright object before the eyes of the -subject, and causing him to gaze upon it with persistent attention, -he could be thrown into the hypnotic sleep, during which many of the -well-known phenomena ascribed to magnetism could be produced. This -seemed to point to the possibility of a physiological explanation of -the subject-matter. It attracted the attention of the scientists, -and thus to Braid belongs the credit of causing the subject to be at -last acknowledged as being within the domain of the exact sciences. -The academicians were now mollified. The pet theory of the mesmerists -appeared to have been demolished. The method was simple and easily -applied. The phenomena of thought-transference could not be produced -by its methods. It promised a physiological explanation; and, best of -all, it had been given a new name. It had received many names before -Braid undertook the task of rechristening it; but, with the exception -of "mesmerism," each was objectionable, because it implied a theory -of causation. The name "mesmerism" was obviously improper, because -Mesmer was neither the discoverer of the force, nor the inventor of the -practical method of evoking it. "Animal magnetism" implied Mesmer's -theory of magnetic currents. "Mental or animal electricity" implied -practically the same theory. "Neurology" indicated the science of -the nervous system. "Patheism" (from the Greek radical signifying -disease or suffering) and "etherology" (which means the science of the -refined part of the atmosphere) were equally meaningless as applied -to the subject. "Psycodunamy" signified the power of the soul; and -"electro-biology" was American, and not<span class="pagenum"><a name="Page_88" id="Page_88">[Pg 88]</a></span> to be tolerated. But when -Braid denominated it "hypnotism,"—from the Greek word signifying -sleep,—it was hailed as a compromise sufficiently noncommittal to -entitle it to recognition, and "hypnotism" it will be called until some -academician drags to light the ultimate cause of all things.</p> - -<p>Braid has been accorded a great deal of credit for his original -researches and discoveries, but it is questionable whether he has -not been the indirect means of retarding the true progress of the -science. It is a remarkable fact that since his method of hypnotizing -has been generally adopted, the higher phenomena, such as clairvoyance -and thought-transference, have fallen into disrepute, and are now -rarely produced. Indeed, it may be said to be practically a lost art, -considered as a result of hypnotic processes. The cause of this will -receive attention hereafter. Braid could not cause his subjects to obey -his mental orders, and he disbelieved in the power of clairvoyance. He -acknowledged that some of his subjects could tell the shape of what -was "held at an inch and a half from the skin, on the back of the -neck, crown of the head, arm, or hand, or other parts of the body," -but held that "it is from feeling they do so."<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a> He demonstrated the -extreme sensitiveness of one subject by causing her to obey the motion -of a glass funnel held in his hand, at a distance of fifteen feet.<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a> -Truly, a remarkable case of "feeling."</p> - -<p>Braid is entitled to great credit for the discovery that the hypnotic -state can be induced independently of the presence or co-operation of -another person. Further than that, his work is practically valueless, -for the reason that he never understood the power or influence of -suggestion. It is therefore manifestly impossible to determine the -value of any experiment of his, except in cases the nature of which -precludes the possibility of suggestion being employed, or in cases -where it was expressly eliminated.</p> - -<p>Two facts, however, seem to have been demonstrated by his experiments, -both of which are of the utmost importance:</p> - -<p><span class="pagenum"><a name="Page_89" id="Page_89">[Pg 89]</a></span></p> - -<p>1. That the hypnotic sleep can be induced independently of personal -contact with, or the personal influence of, another.</p> - -<p>2. That the sleep can be induced by his method without the aid of -suggestion.</p> - -<p>The mistake which his followers have made is in jumping to the -conclusion that because one of the primary conditions of hypnotic -phenomena can be induced without the aid of the magnetic hypothesis, -therefore the magnetic hypothesis is necessarily incorrect. The same -logic would induce a man who for the first time sees a railroad -train in motion to conclude that any other method of locomotion is -impracticable. Braid himself was not so illogical; for he expressly -says that he does not consider the methods identical, but does -"consider the condition of the nervous system induced by both modes to -be analogous."</p> - -<p>Another mistake, shared in common by both the modern schools of -hypnotists, is the failure to appreciate the significance of the fact -that by Braid's method the hypnotic condition can be induced without -the aid of suggestion. One school ignores the fact altogether, or -considers it of doubtful verity, and the other regards it merely as -an evidence that suggestion plays a secondary <i>rôle</i> in hypnotic -phenomena. That both are to some extent wrong will appear at the proper -time, as will also the fact of the failure of all the schools to grasp -its real significance.</p> - -<p>For some years after the appearance of Braid's book there was but -little, if any, progress made in the science. His methods, however, -were generally adopted, but the value of his discovery was not -appreciated by his own countrymen; and it was not until the Continental -scientists extended his researches that he obtained substantial -recognition. Liébault was the first to confirm his experiments, and in -1866 he published a work, in which he advanced much that was new in -fact and theory. He was, in fact, the founder of what is now known as -the Nancy school of hypnotism. Many prominent scientists have followed -him, and many able works have been produced, prominent among which<span class="pagenum"><a name="Page_90" id="Page_90">[Pg 90]</a></span> -may be mentioned "Suggestive Therapeutics," by Professor Bernheim, and -"Hypnotism," by Albert Moll, of Berlin.</p> - -<p>Professor Charcot, of the Paris Salpêtrière, is also the founder of a -school of hypnotism, which is generally known as the Paris school, or -school of the Salpêtrière. Charcot's great reputation as a scientist -obtained for him many followers at first, prominent among whom are -Binet and Féré, whose joint work, entitled "Animal Magnetism," has been -widely read both in Europe and America.</p> - -<p>These schools differ widely both in theory and practice, their only -point of union being their utter contempt for the theory and practice -of what must still be known, for want of a better term, as the mesmeric -school.</p> - -<p>These three schools represent the grand divisions which it will -be necessary to recognize in the discussion of the subject under -consideration.</p> - -<p>The leading points of difference between the three schools may be -briefly stated as follows:—</p> - -<p>1. The theory of the Nancy school is that the different physiological -conditions characterizing the hypnotic state are determined by mental -action alone; that the phenomena can best be produced in persons of -sound physical health and perfect mental balance; and that this mental -action and the consequent physical and psychological phenomena are the -result, in all cases, of some form of suggestion.</p> - -<p>2. The Paris school holds that hypnotism is the result of an abnormal -or diseased condition of the nerves; that a great number of the -phenomena can be produced independently of suggestion in any form; -that the true hypnotic condition can be produced only in persons whose -nerves are diseased; and that the whole subject is explicable on the -basis of cerebral anatomy or physiology.</p> - -<p>3. The mesmerists hold to the fluidic theory of Mesmer: that the -hypnotic condition is induced, independent of suggestion, by passes -made by the operator over the subject, accompanied by intense -concentration of mind and will on the part of the former; that from -him flows a subtle fluid which impinges upon the subject wherever it -is directed,<span class="pagenum"><a name="Page_91" id="Page_91">[Pg 91]</a></span> and produces therapeutic or other effects in obedience -to the will of the operator; that these effects can best be produced -by personal contact; but that they can be produced at a distance and -without the knowledge of the subject, and independently of suggestion.</p> - -<p>In discussing the merits of these several schools, it is perhaps -superfluous to say that it is self-evident that neither school can be -entirely right. Each presents an array of facts which seems to support -its theory; but as the theories are irreconcilable, and the facts -apparently contradict each other, it follows that some fundamental -principle underlying the whole subject-matter has been overlooked. It -is the purpose of this book to suggest a possible way to the discovery -of the principle,—the missing link which will unite the chain and bind -the facts of psychological science into one harmonious whole.</p> - -<p>The Nancy school of hypnotism is entitled to the credit of having made -the most important discovery in psychological science. The fact that -the subjective mind is constantly amenable to control by the power of -suggestion, constitutes the grand principle in psychological science, -which, when properly appreciated and applied, will solve every problem -and illuminate every obscurity in the labyrinthian science of the -human soul, so far as it will ever be possible for finite intelligence -to penetrate it. It is safe to say that in all the broad realm of -psychological science there is not a phenomenon upon which it will not -shed light. It is no discredit to that school to say that its leaders -and teachers do not yet seem to comprehend the profound significance of -their discovery, and that in one direction they have extended it too -far. It is the latter proposition which will first receive attention.</p> - -<p>They hold, very correctly, that all the phenomena of hypnotism, -subsequent to the induction of the hypnotic condition, are due to -the power of suggestion in some form. That this is true, admits of -no possible doubt. They also find by experiment that the hypnotic -condition can be induced simply by the power of suggestion. Their -conclu<span class="pagenum"><a name="Page_92" id="Page_92">[Pg 92]</a></span>sion is that suggestion is a necessary factor in the induction -of the hypnotic condition. That this is not true can be very readily -demonstrated by reference to a few well-known and admitted facts. One -of the first discoveries made by Braid was that by his methods the -hypnotic condition could be induced in persons who had never seen or -heard of hypnotic phenomena.</p> - -<p>The following passage from that learned author seems to have been -overlooked by those of his commentators who seek for evidence in his -experiments to prove that suggestion is a necessary factor in the -induction of the hypnotic condition:—</p> - -<blockquote> - -<p>"In order to prove my position still more clearly, I called up -one of my men-servants, who knew nothing of mesmerism, and gave -him such directions as were calculated to impress his mind with -the idea that his fixed attention was merely for the purpose of -watching a chemical experiment in the preparation of some medicine, -and being familiar with such, he could feel no alarm. In two -minutes and a half his eyelids closed slowly with a vibrating -motion, his chin fell on his breast, he gave a deep sigh, and -instantly was in a profound sleep, breathing loudly.... In about -one minute after his profound sleep I aroused him and pretended -to chide him for being so careless, said he ought to be ashamed -of himself for not being able to attend to my instructions for -three minutes without falling asleep, and ordered him downstairs. -In a short time I recalled this young man, and desired him to sit -down once more, but to be careful not to go to sleep again, as -on the former occasion. He sat down with this intention; but at -the expiration of two minutes and a half his eyelids closed, and -exactly the same phenomena as in the former experiment ensued."<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a></p></blockquote> - -<p>Now, whilst it is true that Braid did not realize the supreme potency -of suggestion as it is now understood by the Nancy school, he did -intelligently eliminate it in the experiment above related. It was his -purpose to demonstrate his theory that "the phenomena of mesmerism were -to be accounted for on the principle of a derangement of the state of -the cerebro-spinal centres, and of the circulatory and<span class="pagenum"><a name="Page_93" id="Page_93">[Pg 93]</a></span> respiratory and -muscular systems."<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a> In other words, he was seeking to demonstrate -his theory that the phenomena of mesmerism are attributable to a -physical rather than a mental cause. Hence his care to select a subject -who knew nothing of what was expected of him.</p> - -<p>Braid relates another circumstance equally demonstrative of the -proposition that suggestion is not a necessary factor in the induction -of the hypnotic state. He says:—</p> - -<blockquote> - -<p>"After my lecture at the Hanover Square Rooms, London, on the 1st -of March, 1842, a gentleman told Mr. Walker, who was along with -me, that he was most anxious to see me, that I might try whether I -could hypnotize him. He said both himself and friends were anxious -he should be affected, but that neither Lafontaine nor others who -had tried him could succeed. Mr. Walker said, 'If that is what -you want, as Mr. Braid is engaged otherwise, sit down, and I will -hypnotize you myself in a minute.' When I went into the room, I -observed what was going on, the gentleman sitting staring at Mr. -Walker's finger, who was standing a little to the right of the -patient, with his eyes fixed steadily on those of the latter. I -passed on and attended to something else; and when I returned a -little after, I found Mr. Walker standing in the same position, -<i>fast asleep, his arm and finger in a state of cataleptiform -rigidity</i>, and the patient wide awake and staring at the finger all -the while."<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a></p></blockquote> - -<p>This is a clear case of the induction of the hypnotic condition -without the aid of suggestion. Mr. Walker had no thought of going -into the state himself, but was intent on hypnotizing the patient. -The suggestion in his mind was, therefore, in the opposite direction. -He had, however, inadvertently placed himself in the proper attitude, -and so concentrated his gaze as to induce the state, and that directly -contrary to his auto-suggestion.</p> - -<p>These two instances have been cited from Braid for the reason that -(1) he was the discoverer of the method of hypnotizing by causing the -subject to gaze steadily upon an object; and (2) he was not attempting -to prove or disprove the theory of suggestion. His testimony is -obviously all the more reliable for that reason, for one is prone to<span class="pagenum"><a name="Page_94" id="Page_94">[Pg 94]</a></span> -distrust the verity of experiments made for the purpose of sustaining a -theory. Many facts have been recorded which demonstrate the proposition -that by Braid's method the hypnotic state can be induced independently -of suggestion. One class only of such facts needs to be cited to -convince the most sceptical.</p> - -<p>I allude to religious devotees, who are often thrown into the hypnotic -state, even to the degree of ecstasy, by gazing upon the crucifix, or -upon pictures of the Holy Virgin or of the saints. The Catholic clergy -would seem to have a dim perception of the principle involved when they -elevate the cross above the eyes of those in whom they wish to excite -devotional enthusiasm. Be that as it may, the fact is of scientific -value to the investigator of psychological phenomena. The natural -attitude of prayer—the eyes raised towards heaven—is certainly not -only conducive to devotional feeling, but, in emotional natures, to a -state at least cognate to hypnotism, if not identical with it. Hence -the subjective hallucinations which often result from the long and -earnest prayers of religious enthusiasts.</p> - -<p>More conclusive still is the fact that animals can be hypnotized. -Albert Moll, who is one of the ablest, and certainly one of the most -unprejudiced, of modern scientific writers on the subject of hypnotism, -writing from the standpoint of the Nancy school, makes the following -observations on the subject of hypnotizing animals:—</p> - -<blockquote> - -<p>"States resembling, or perhaps identical with, hypnosis, are -also found in animals, and can easily be experimentally induced. -The first experiments of this kind are referred to by the Jesuit -Kircher,—the so-called <i>experimentum mirabile Kircheri</i>. Kircher -described these experiments in 1646; but according to Preyer, the -experiment had been made by Schwenter several years earlier. The -most striking of these experiments, which are being continued in -the present day, is as follows: A hen is held down on the ground; -the head in particular is pressed down. A chalk line is then drawn -on the ground, starting from the bird's beak. The hen will remain -motionless. Kircher ascribes this to the animal's imagination; -he said that it imagined that it was fastened, and consequently -did not try to move. Czermak repeated the experiment on different -animals, and an<span class="pagenum"><a name="Page_95" id="Page_95">[Pg 95]</a></span>nounced in 1872 that a hypnotic state could be -induced in other animals besides the hen. Preyer shortly after -began to interest himself in the question, and made a series of -experiments like Czermak's. Preyer, however, distinguishes two -states in animals,—catalepsy, which is the effect of fear; and the -hypnotic state. Heubel, Richet, Danilewsky, and Rieger, besides the -authors mentioned above, have occupied themselves with the question.</p> - -<p>"Most of the experiments have been made with frogs, crayfish, -guinea-pigs, and birds. I have made many with frogs. This much is -certain: many animals will remain motionless in any position in -which they have been held by force for a time. There are various -opinions as to the meaning of this. Preyer thinks many of these -states are paralyses from fright, or catalepsy, produced by a -sudden peripheral stimulus. In any case they vividly recall the -catalepsy of the Salpêtrière, also caused by a strong external -stimulus."<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a></p></blockquote> - -<p>The experiments of Kircher, above mentioned, were undertaken with a -view of demonstrating his theory that animals possessed great powers of -imagination. The chalk mark, he held, represented to the imagination -of the hen a string with which she supposed herself to be bound. In -his day, of course, nothing was known of hypnotism. It has since been -demonstrated that the chalk mark has nothing to do with the production -of the phenomenon. The same result follows when the chalk mark is -omitted. The writer has hypnotized a pet rooster by Braid's method -without using any violence whatever, or even touching the fowl. He was -exceedingly tame, and it was only necessary to hold a small object -directly before his eyes; when his attention was attracted, he would -gaze steadily upon it, and in a very few minutes would go fast asleep. -This could not have been a catalepsy caused by fright, nor could it -have been the result of a belief in his inability to move, nor a -peripheral stimulus caused by friction against the skin, nor could -it have been suggestion. In fact, there is no legitimate conclusion -apparent except that it was a true hypnosis, identical with that -produced on human beings by Braid's methods.</p> - -<p><span class="pagenum"><a name="Page_96" id="Page_96">[Pg 96]</a></span></p> - -<p>This branch of the subject has been dwelt upon somewhat at length, -not merely for the purpose of showing that the adherents of the Nancy -school carry the doctrine of suggestion too far, but because it is an -important point in the study of the subject, and throws a flood of -light upon many important and perplexing problems, as will be seen -hereafter. The principle to be borne in mind is this: hypnosis can be -produced by Braid's method either with or without the aid of suggestion.</p> - -<p>This does not militate in the slightest degree against the doctrine of -suggestion when its powers and limitations are properly understood. -It still remains true that all hypnotic phenomena subsequent to the -induction of the condition are the result of suggestion in some -form. This is the grand discovery of the Nancy school; and when it -is once appreciated and understood, it will be found to constitute -the master-key which will unlock the secrets of every psychological -mystery. That it is unqualifiedly true no longer admits of serious -doubt; it is acknowledged by nearly every scientist in the civilized -world who has given the subject intelligent attention. It is true -that the great name of Charcot has commanded a following; but however -valuable may have been his observations in the infancy of the science, -it has become obvious to most of his former followers that his -fundamental hypothesis is defective, and that his conclusions are -therefore necessarily unreliable.</p> - -<p>The discussion of the merits of the Paris school will be brief, and -will be chiefly confined to a statement of the reasons for considering -its experiments and conclusions unreliable, and to pointing out a few -of the more obvious sources of its errors.</p> - -<p>The first source of error lies in the fact that the experiments of -this school are made almost exclusively upon hysterical women. The -assumption is that hypnotism is a nervous disease, and that the disease -is found in its most pronounced form in hysterical subjects. That this -proposition is unqualifiedly wrong is positively known to every student -of hypnotism outside the Paris school, and needs<span class="pagenum"><a name="Page_97" id="Page_97">[Pg 97]</a></span> no further refutation -than the bare statement that the experience of all other schools goes -to demonstrate the fact that the best hypnotic subjects are perfectly -healthy persons.</p> - -<p>Another source of error lies in the fact that they ignore suggestion -as a necessary factor in the production of hypnotic phenomena. Of -course they are aware of the potency of suggestion when purposely -and intelligently employed; but they hold that very many of the most -important of the phenomena can be produced without its aid. These, -however, are principally physical effects, such as causing any muscle -of the body to contract by pressing upon the corresponding nerve, and -then releasing the tension by exciting the antagonistic muscle. The -condition necessary for the production of this phenomenon is called -by Charcot, "neuro-muscular hyperexcitability." In the able and -interesting work by Binet and Féré, pupils of Charcot, a chapter is -devoted to this branch of the subject. They record, with a scientific -exactitude that is very edifying, many curious results in the way -of causing contracture of various muscles by kneading, pressure, -percussion, etc., releasing the tension by exciting the opposing -muscles, and transferring the contractures from one muscle to another -by the magnet. Then, with an ingenuousness that is truly charming, they -add, as a "singular fact," that "contractures can be easily produced in -many hysterical patients in their waking state, either by kneading the -muscles, by pressure on the nerves, or by striking the tendons. These -contractures in the waking state are, indeed, of the same nature as -those which occur during lethargy, since they yield to the excitement -of the antagonistic muscles, and may be transferred by the magnet."</p> - -<p>After this admission it seems superfluous to remark that this class of -experiments prove nothing more than that the state of neuro-muscular -hyperexcitability is a pathological symptom common to hysterical -patients, whether in the waking state or in hypnotic lethargy. They -certainly prove nothing which can be construed as characteristic of -hypnotism; and the Nancy school wastes its time in demonstrat<span class="pagenum"><a name="Page_98" id="Page_98">[Pg 98]</a></span>ing that -the symptoms cannot be reproduced in healthy persons except by the aid -of suggestion.</p> - -<p>Another serious error into which the Charcot school has fallen in -its effort to eliminate the effects of suggestion consists in the -assumption that subjects in the lethargic state know nothing of what -is passing around them, either objectively or subjectively. No greater -mistake is possible. <i>The subjective mind never sleeps.</i> No matter how -profound the lethargy, it is ever alert, and comprehends instantly, -with preternatural acuteness, everything that occurs. Professor -Bernheim, in the preface to "Suggestive Therapeutics," makes the same -assertion. He says:—</p> - -<blockquote> - -<p>"One should first be aware of the fact that in all degrees of -hypnosis the subject hears and understands everything, even -though he may appear inert and passive. Sometimes the senses are -particularly sharp in this state of special concentration, as if -all the nervous activity were accumulated in the organ of which the -attention is solicited."</p></blockquote> - -<p>The state of lethargy is that in which Charcot supposes his subjects to -be incapable of receiving a suggestion. Acting upon that hypothesis, -it is not astonishing that he should deceive himself as well as the -students and spectators attending his clinic. He believes that they -hear nothing when they hear everything. It is easy to see how every -suggested phenomenon is promptly produced under such conditions. -But there is one phenomenon of which the learned professor fails to -note the significance, and that is, that, no matter how profound the -lethargy, his subject promptly awakens at the word of command.</p> - -<p>The simple truth regarding the experiments of the Paris school is in a -nutshell. Its fundamental error lies in the assumption that hypnosis -has a purely physical origin, and that the phenomena are explicable -on physiological principles. The phenomena which can be produced -independently of suggestion are purely physical, and depend upon the -physical condition of neuro-muscular hyperexcitability. That this is -true is shown by the fact that the physical phe<span class="pagenum"><a name="Page_99" id="Page_99">[Pg 99]</a></span>nomena produced by -Charcot upon his hysterical patients cannot be produced on healthy -subjects without the aid of suggestion. But such experiments do not -properly belong to the domain of psychic science proper, but rather -to the Bradian system of physical manipulation. This is as much as -confessed by Binet and Féré, when they divulge the fact that the -physical phenomena in question can be produced on hysterical patients -in their waking condition.</p> - -<p>Another prolific source of error which besets the pathway of the Paris -school consists in its disbelief in, and consequent disregard of, -the possibility that its subjects may be possessed of clairvoyant or -telepathic powers. That this frequently happens, especially in subjects -of the character employed by Charcot and his coadjutors, admits of no -possible doubt in the minds of those who have studied the higher phases -of hypnotic science. The London Society for Psychical Research has -demonstrated beyond all question the fact that telepathy is a power -possessed by many; and the early mesmerists have shown conclusively -that the hypnotic condition is the one of all others the most favorable -for the development and exhibition of that power. This subject will be -dwelt upon more at length in its proper place. It is sufficient for -present purposes to remark that no line of experiments in hypnotism, -in which telepathy and clairvoyance are ignored as possible factors, -can be held to be demonstrative of any proposition or theory whatever. -But whatever of pathological value or interest may be attached to the -physical phenomena evoked by the Paris school, they certainly shed no -light upon psychological science, nor do they properly belong to that -domain.</p> - -<p>And just here I wish to suggest a reform in the nomenclature of the -science under consideration. The word "hypnotism" was adopted by Braid -at a time when he regarded himself as the discoverer of a principle -which embraced the whole science of induced sleep. It is from the -Greek word "hypnos," which broadly signifies sleep. But, without some -qualifying word, it is too broad, inasmuch as the system to which Braid -applied it is now known to be<span class="pagenum"><a name="Page_100" id="Page_100">[Pg 100]</a></span> but one of many processes of inducing -sleep. He imagined that he had discovered a full explanation of all -psychic phenomena of the class then known as mesmeric; whereas he -had only discovered the one fact that the sleep could be induced by -producing an abnormal physical condition of certain nerve-centres. It -was a very important discovery, for psychic science would be incomplete -without it; but it does not constitute the whole science. It does, -however, explain many phenomena otherwise inexplicable, and marks a -line of distinction which could not otherwise be drawn. The methods of -the Charcot school are essentially Braidian, and hence its results are -limited largely to physical phenomena, and its conclusions necessarily -pertain to physical science.</p> - -<p>The Nancy school, on the other hand, produces all its phenomena by -oral suggestion, and ignores the fact that the sleep can be induced in -the absence of any form of suggestion. It repudiates Braid's method of -inducing it as unnecessary, and also as injurious, in that the physical -disturbance of the nerve-centres unduly excites the patient.</p> - -<p>The mesmeric school differs from both the others in methods and theory, -as we shall see further on.</p> - -<p>It seems necessary, therefore, that the terminology of the science -should be changed so as clearly to define the theoretical differences -of the three schools. It is obvious, however, that the terminology -cannot be based on results, for they are inextricably intermingled. -Thus, the Braidian or Charcot operator might accidentally produce -psychic phenomena identical with that produced by the mesmerists, and -<i>vice versa</i>. And so might the suggestive school. Indeed, the writings -of both schools occasionally betray the fact that they sometimes catch -glimpses of something in their patients which defies chemical analysis, -and cannot be carved with the scalpel.</p> - -<p>The terminology must, therefore, refer to the methods of inducing the -subjective state. If the word "hypnotism" is to be retained because it -embraces all degrees of induced sleep by whatsoever process it may have -been induced, it<span class="pagenum"><a name="Page_101" id="Page_101">[Pg 101]</a></span> would seem proper to designate the Braidian process -as <i>physical hypnotism</i>, the Nancy process as <i>suggestive hypnotism</i>, -and the mesmeric process as <i>magnetic</i>, or <i>fluidic</i>, <i>hypnotism</i>.</p> - -<p>I merely throw this out as a suggestion to be considered by future -writers on the subject. For my own purposes I shall hereafter employ -the word "hypnotism" to define the Braidian and suggestive processes as -distinguished from all others when these are contrasted, while the word -"mesmerism" will be employed as it is generally understood. When they -are not contrasted, "hypnotism" will be used as a generic term.</p> - -<p>Last in the order of mention, but really first in importance, is the -school of mesmerism. The theory of the mesmerists has undergone little, -if any, modification since it was first promulgated by Mesmer himself. -It is, as before stated, that there exists in man a subtle fluid, in -the nature of magnetism, which, by means of passes over the head and -body of the subject, accompanied by intense concentration of mind and -will on the part of the operator, can be made to flow from the ends -of his fingers and impinge upon the subject, producing sleep and all -the varied subsequent phenomena at the will of the operator. In the -early days of mesmerism suggestion was ignored as a possible factor in -the production of the phenomena, this law not having been discovered -previous to the experiments of Liébault. The same is practically true -to-day. Mesmerism has made very little progress within the last half -century. Its votaries cling to the old theories with a pertinacity -proportioned to the opposition encountered at the hands of the -hypnotists. On the whole, the progress of mesmeric science, <i>per se</i>, -has been backward since the discoveries of Braid,—not because Braid -disproved the fluidic theory, for he did not disprove it, nor did he -claim to have done so, but for reasons which will appear in their -proper place.</p> - -<p>Suggestion is now, as before the discoveries of Liébault, ignored -by mesmerists as a necessary factor either in the induction of the -mesmeric condition, or in the production<span class="pagenum"><a name="Page_102" id="Page_102">[Pg 102]</a></span> of the subsequent phenomena. -In this they are partly right and partly wrong. Suggestion, in the -ordinary acceptation of the term,—that is, oral suggestion,—is not -an indispensable factor in the induction of the condition. This is -shown in a great variety of ways. One fact alone demonstrates the -principle, and that is, that subjects who have been often mesmerized -by a particular individual can be by him thrown into that state, under -certain favorable conditions, even though the two may be many miles -apart. Account is not taken in this of the many experiments of the old -mesmerists, who previously informed their subjects of the intended -experiment. But many instances might be cited where this has been -accomplished under test conditions, the element of suggestion being -carefully eliminated. The writer has mesmerized a subject at a distance -of three hundred miles, and that under conditions which rendered oral -or objective suggestion impossible. Particular instances will not be -cited here, for the reason that in subsequent chapters of this book the -principle involved will be rendered so plain that further proofs would -be superfluous. A further demonstration of this principle lies in the -fact that children, too young to understand what is expected of them, -and animals of various kinds, can be mesmerized. This is abundantly -proved by the experiments of Wilson, who, as early as 1839, mesmerized -elephants, horses, wolves, and other animals in London. Obersteimer -states that in Austria the law requires army horses to be mesmerized -for the purpose of shoeing them. This process was introduced by a -cavalry officer named Balassa, and hence it has been termed and is now -known as "the <i>Balassiren</i> of horses" (Moll). This is the secret of -the celebrated horse-tamers, Sullivan and Rarey. By their methods the -wildest colts and the most vicious horses could be subdued in an hour. -Mesmerism is the power exerted by the lion-tamer and the snake-charmer. -The power is often exerted unconsciously,—that is, without a knowledge -on the part of the operator of the source of his power.</p> - -<p>The mesmerists of the present day are not, of course,<span class="pagenum"><a name="Page_103" id="Page_103">[Pg 103]</a></span> ignorant or -unmindful of the potency of suggestion in the production of mesmeric -phenomena subsequent to the induction of the condition. But, like the -Paris school of hypnotists, they hold that suggestion plays a secondary -<i>rôle</i> in the production of many of the phenomena. That they are wrong -in this will more fully appear in subsequent chapters of this book.</p> - -<p>The points of difference between the three schools of this science -have now been reviewed, and the theories of each briefly stated. It is -found,—</p> - -<p>1. That the Nancy school attributes all the phenomena, including the -induction of the state, to the power of suggestion, and that it is to -the psychic powers and attributes of man alone that we must look for an -explanation.</p> - -<p>2. The Paris school, on the other hand, ignores suggestion as a -necessary factor either in the induction of the state or in the -production of subsequent phenomena, and seeks an explanation of the -subject-matter on the bases of physiology and cerebral anatomy.</p> - -<p>3. The mesmerists ignore suggestion as a necessary factor at any stage -of their experiments, and explain the whole on the magnetic fluid -theory.</p> - -<p>We also find three distinct methods of inducing the sleep; and as it is -of the utmost importance to bear the different methods in mind, they -will be here restated:—</p> - -<p>The Nancy school, true to its theory, employs suggestion alone to -induce the condition. Passes are sometimes made over its subjects after -the manner of the mesmerists, but only with a view of giving an air of -mystery to the proceedings, and thus adding potency to the suggestion.</p> - -<p>The Paris school employs physical means to induce the state almost -exclusively. They are practically the same as those employed by -Braid, namely, causing the subject to gaze steadily at a bright -object,—although many variations of the method have been introduced, -such as flashing an electric light in the eyes of the subject, striking -a gong without warning close to his ears, or by some peripheral -excitation, such as rubbing the scalp, etc.</p> - -<p><span class="pagenum"><a name="Page_104" id="Page_104">[Pg 104]</a></span></p> - -<p>The mesmeric method proper consists in making passes from the head -downwards, gazing fixedly into the subject's eyes, and concentrating -the mind upon the work in hand, strongly willing the subject to sleep. -It is true that many of the so-called mesmerists now employ Braid's -method entirely, and others depend largely upon suggestion. But the -true mesmeric method is as has been stated.</p> - - - - - -<div class="footnotes"><h3>FOOTNOTES:</h3> - -<div class="footnote"> - -<p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">[13]</span></a> Braid on Hypnotism, p. 37, <i>note</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span></a> Ibid.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">[15]</span></a> Neurypnology, p. 18.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">[16]</span></a> Neurypnology, p. 19.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17"><span class="label">[17]</span></a> Ibid., p. 39.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> Moll on Hypnotism, p. 213.</p></div></div> - - - - - -<p class="center"> -<img src="images/illus010.jpg" alt="illustration" /> -</p> - - -<hr class="chap" /> -<p class="ph2"><a name="CHAPTER_IX" id="CHAPTER_IX">CHAPTER IX.</a></p> -<p><span class="pagenum"><a name="Page_105" id="Page_105">[Pg 105]</a></span></p> -<p class="center">HYPNOTISM AND MESMERISM (<i>continued</i>).</p> - -<blockquote> - -<p class="hang">Mesmeric Methods.—The Fluidic Theory.—Influence of the Mind -of the Operator.—The Early Mesmerists.—Their Methods and -their Effects.—Decadence of the Higher Phenomena under Braid's -Methods.—The Causes explained.—Telepathic Powers developed -by Mesmerism.—Mesmerism as a Therapeutic Agent.—Method of -Operation recommended.—How to acquire the Power.—The Necessary -Conditions of Success.—Will Power explained.—The Fluidic Theory -requires Revision.—Distinction between Mesmerism and Hypnotism -sharply drawn.—Mesmerization of Animals distinguished from the -Hypnotization of Animals.—Methods employed in Each.—Tamers -of Horses and Wild Beasts.—Dog-Trainers.—Primitive Man.—His -Powers.—His Immunity from Harm.—Daniel.—The Adepts.—General -Conclusions.</p> -</blockquote> - - -<p class="drop"><span class="uppercase">That</span> the magnetic hypothesis of the mesmerists has many facts to -sustain it cannot be denied. The experience of thousands goes to show -that when passes are made over them, even at a distance of several -feet, a sensation is felt akin to a gentle shock of electricity, which -produces a remarkably soothing effect upon the nervous system, and -eventually produces the mesmeric sleep. It is also known that when -patients are mesmerized for therapeutic purposes, and passes are made -over the affected part, the same soothing effect is produced, and pain -is relieved. In fact, if we consider mesmerism solely as a therapeutic -agent, and study it from that standpoint alone, the fluidic hypothesis -is perhaps as good as any. But when we come to study mesmeric -phenomena as a part, and only a very small part,<span class="pagenum"><a name="Page_106" id="Page_106">[Pg 106]</a></span> of a grand system of -psychological science; when we examine it in its relations to other -phenomena of a cognate character,—it is found that the fluidic theory -should be received with some qualification.</p> - -<p>The first thought which strikes the observer is that, admitting the -fluidic theory to be substantially correct, the fluid is directed and -controlled entirely by the mind of the operator. It is well known that -passes effect little or nothing if the attention of the operator is -distracted, from any cause whatever. The subject may be put to sleep, -it is true, solely by the power of suggestion; but the peculiar effects -of mesmerism, as distinguished from those of hypnotism, will be found -wanting. The effects here alluded to consist mainly of the development -of the higher phenomena, such as clairvoyance and telepathy.</p> - -<p>It is well known that the early mesmerists constantly and habitually -developed telepathic powers in their subjects. Causing their subjects -to obey mental orders was a common platform experiment half a century -ago. These experiments were often made, under test conditions, by the -most careful and conscientious scientists, and the results are recorded -in the many volumes on the subject written at the time. Many of these -works were written by scientists whose methods of investigation were -painstaking and accurate to the last degree. In the light of the -developments of modern science, in the light of the demonstrations, -by the members of the London Society for the Promotion of Psychical -Research, of the existence of telepathic power, we cannot read the -works of the old mesmerists without having the conviction forced upon -us that telepathy was developed by their experiments to a degree almost -unknown at the present day. Why it is that the power to develop that -phenomenon by mesmerists has been lost or has fallen into desuetude, -is a question of the gravest scientific interest and importance. The -hostility and ridicule of the academicians undoubtedly had its effect -on many minds, and caused many scientific investigators to shrink -from publicly avowing their convictions or the results of their<span class="pagenum"><a name="Page_107" id="Page_107">[Pg 107]</a></span> -investigations. But that does not account for the fact that mesmerists, -who believe in the verity of the phenomena, are rarely able to produce -it at the present day.</p> - -<p>The first question which presents itself is one of dates. When did -the higher phenomena show the first signs of decadence? A moment's -reflection will fix it at or about the date of the promulgation of the -theories of Dr. Braid. It is a historic fact, well known to all who -have watched the progress of hypnotic science, that as soon as it was -found that the mesmeric or hypnotic sleep could be induced by causing -the subject to gaze upon a bright object held before his eyes, all -other methods were practically abandoned. It was much easier to hold an -object before the subject's eyes for a few minutes, with the mind at -rest, than to make passes over him for an indefinite length of time, -accompanying the passes by fixity of gaze and intense concentration of -mind. The important point to bear in mind right here is the fact that -in the old mesmeric method, fixity of gaze and concentration of will on -the part of the operator, were considered indispensable to success. It -seems clear, then, that it is to this change of methods that we must -look for an explanation of the change in results. That being conceded, -we must inquire how the conditions were changed by the change of -methods. What effects, if any, either in the condition of the subject -or of the operator, or in both, are missing when the new methods are -applied?</p> - -<p>It is now necessary to recall to mind the fact (1) that Braid -demonstrated that suggestion is not a necessary factor in the induction -of the hypnotic state; and (2) that steadily gazing upon an object -will induce the condition in a more or less marked degree, whether the -subject is expecting the result or not. The intelligent student will so -readily recall thousands of facts demonstrating this proposition that -it is safe to set it down as an axiom in hypnotic science that intense -gazing upon an object, accompanied by concentration of mind, will -displace the threshold of consciousness to a greater or less extent, -depending<span class="pagenum"><a name="Page_108" id="Page_108">[Pg 108]</a></span> upon the mental characteristics of the individual and the -circumstances surrounding him. The subjective powers are thus brought -into play. The subjective mind is released, or elevated above the -threshold of consciousness, and performs its functions independently -of, or synchronously with, the objective mind, just in proportion to -the degree of hypnosis induced. It may be only in a slight degree, it -may be imperceptible to those surrounding him, or it may reach a state -of complete hypnosis, as in the cases mentioned by Braid; but certain -it is that the subjective powers will be evoked in exact proportion to -the degree of causation. The conclusion is obvious and irresistible -that when a mesmerist employs the old methods of inducing the -subjective state,—passes, fixed gazing, and mental concentration,—<i>he -hypnotizes himself by the same act by which he mesmerizes the subject</i>.</p> - -<p>The far-reaching significance of this fact will be instantly apparent -to those who are aware that telepathy is the normal means of -communication between two subjective minds, and that it is only between -subjective minds that telepathy can be employed. The objective mind -has no part or lot in telepathy until the threshold of consciousness -is displaced so as to enable the objective mind to take cognizance of -the message. It will be understood, therefore, that when the subject is -mesmerized, and all his objective senses are in complete abeyance, and -the operator with whom he is <i>en rapport</i> is in a partially subjective -state, the conditions exist which render possible the exhibition of -telepathic powers.</p> - -<p>This is what was meant when it was said in an earlier chapter of this -book that the discoveries of Braid had really served to retard the -progress of hypnotic science; not because his discoveries are not of -the utmost practical value, but because much of their true significance -has been misunderstood. The fact that persons can be hypnotized by his -methods, and that many of the phenomena common to mesmerism can be -produced by that means, is a fact of vast importance; but it is only -one link in the great chain,<span class="pagenum"><a name="Page_109" id="Page_109">[Pg 109]</a></span> and not the whole chain, as his followers -would have us believe. The later discovery of the law of suggestion -was also of the most transcendent interest and importance; but it -is not the whole law of psychic science. This, too, has helped to -retard the progress of the science in its higher branches. When it was -discovered that suggestion by itself could induce the hypnotic state, -Braid's methods were in turn abandoned by students of the science. -This was partly because it was easier than Braid's method, and partly -because it produced less physical and mental excitement, and hence, for -therapeutic purposes, was less liable to excite the patient unduly. But -the fact remains that neither by Braidism nor by the suggestive method -can the subject ordinarily be made to respond telepathically. It is -true that there might be exceptions to the rule. If, for instance, the -operator in employing either of the methods should come in physical -contact with the subject, and should at the same time happen to -concentrate his gaze upon some object for a length of time, and fix -his mind upon the work in hand, he would be very likely to come into -telepathic communication with the subject. That this has often happened -there can be no doubt; and it constitutes one of the possible sources -of error which lie in the pathway both of the Paris and the Nancy -schools. It is perhaps superfluous to remark that the higher phenomena -of hypnotism can only be developed with certainty of results by -throwing aside our prejudices against the fluidic theory, and employing -the old mesmeric methods.</p> - -<p>In this connection it is deemed proper to offer a few suggestions as to -the best methods to be employed for producing mesmeric effects, either -for therapeutic or for any other purposes.</p> - -<p>It is recommended, for several reasons, that the mesmeric passes be -employed. First, they are so generally believed to be necessary that -they greatly assist by way of suggestion. Secondly, they are a great -assistance to the operator, as they enable him more effectually to -concentrate his mind upon the work in hand, and to fix his atten<span class="pagenum"><a name="Page_110" id="Page_110">[Pg 110]</a></span>tion -upon the parts which he desires to affect. Thirdly, they operate as a -suggestion to the operator himself, which is as necessary and as potent -to effect the object sought as is suggestion to the subject. Fourthly, -whether the fluidic theory is correct or not, the power, whatever it -is, appears to flow from the fingers; and, inasmuch as it appears to do -so, the effect, both upon the mind of the operator and of the subject, -is the same as if it were so,—the great <i>desideratum</i> being the -confidence of both.</p> - -<p>The most important point to be gained, however, is self-confidence -in the mind of the operator. Without that no greater results can -be produced by mesmeric methods than by the process of simple oral -suggestion. The latter affects the mind of the subject alone, and -all the subsequent effects are due solely to the action of his mind. -Mesmeric methods, on the other hand, if properly applied, supplement -the effects of oral suggestion by a constant force emanating from the -subjective mind of the operator. In order to evoke that force it is -necessary for the operator to inspire his own subjective mind with -confidence. This can be done by the simple process of auto-suggestion. -The power to do this does not depend upon his objective belief. The -power to control subjective belief is inherent in the objective mind; -and that control can be made absolute, even in direct contradiction -to objective belief. If, therefore, the mesmeric operator doubts his -power over his subject, he can, nevertheless, exert all the necessary -force simply by reiterated affirmation to himself that he possesses -that power. This affirmation need not, and perhaps should not, be -uttered aloud. But it should be constantly reiterated mentally while -the passes are being made; and if in addition to this he concentrates -his gaze upon the open or closed eyes of the subject, or upon any part -of the head or face, the effect will be all the more powerful. Whatever -effect is desired should be formulated in the mind of the operator, -and reiterated with persistency until it is produced. The principle -involved is obvious, and easily understood. The subject is passive, and -receptive of subjective mental<span class="pagenum"><a name="Page_111" id="Page_111">[Pg 111]</a></span> impressions. The subjective mind of -the operator is charged with faith and confidence by auto-suggestion. -That faith is impressed telepathically upon the subjective mind of the -patient; and even though his objective belief may not coincide with -the subjective impression thus received, the latter obtains control -unconsciously to the subject, and the end is accomplished.</p> - -<p>The power to mesmerize by this method is within the reach of any -one with sufficient intelligence to understand the directions, and -sufficient mental balance to follow them with persistency; provided -always the subject is willing to be mesmerized, and is possessed of -the requisite mental equilibrium to enable him to become passive and -receptive.</p> - -<p>All mesmerists and all hypnotists agree in holding that self-confidence -is a necessary part of the mental equipment of the successful operator. -This is true. It is also true that the possession of the requisite -confidence is the one thing which distinguishes the successful from the -unsuccessful operator. The foregoing remarks show how that confidence -can be commanded, in spite of objective unbelief.</p> - -<p>Much has been said by mesmerists about the exertion of "will power;" -but no one has ever explained just how that power is to be exerted, or -in what it consists. Most people seem to imagine that it is exercised -by compressing the lips, corrugating the brows, and assuming a fierce, -determined, not to say piratical, aspect. It is perhaps needless to -remark that the attitude of mind indicated by such an aspect is the -farthest possible from that which is required for the successful -exercise of so-called will power. It requires no mental or nervous -strain to exert that power. On the contrary, a calm serenity of mind -is indispensable. When that is acquired, the only other requisites are -confidence and an earnest desire to bring about the results sought. -That these three requisites can easily be acquired by any one of common -intelligence has already been shown.</p> - -<p>From what has been said it seems evident that the force developed by -mesmeric manipulations has its origin in<span class="pagenum"><a name="Page_112" id="Page_112">[Pg 112]</a></span> mental action. That that is -the motive power is certain. Whether this mental action creates or -develops a fluid akin to magnetism, is a question which may never be -solved. Nor is it deemed important that it should be; and it may be -as well to class it at once among the many things unknowable, as to -waste valuable time in a vain effort to wrest the secret from Nature. -Electricity is known as a great force in physical nature; and it is -harnessed and made to perform many services to mankind. Like all the -great forces of nature, it is invisible, except through its effects, -and it defies analysis. It will never be known to man except as one -of the great correlated forces. It is equally impossible to know just -what the force is which emanates from the mesmerist and controls his -subject. We know that it exists, and that it can be utilized, and that -is all. Whether it is a fluid or not is as impossible to know with -certainty as it is to know what electricity is made of, if we should -determine it to be a substance.</p> - -<p>For some purposes, as has been remarked, the fluidic hypothesis is as -good as any, and for such purposes it may be provisionally accepted. -But the question is, Will that hypothesis apply to all the phenomena? -If that question is answered in the negative, it demonstrates its -incorrectness, and it becomes imperative that it should be abandoned. -When mesmeric passes are made over a patient, a fluid appears to -emanate from the hands of the operator. An effluence of some kind -certainly does come from that source, and one that is perceptible to -the physical senses of the patient. Is it not a fact, nevertheless, -that the passes are principally useful as a means of controlling the -minds both of the subject and the operator? There are many facts which -seem to point unmistakably in that direction. The one fact alone -that persons can be mesmerized at a distance, seems conclusive. No -passes are then made, and yet all the effects of personal contact are -produced. Thousands of persons have been healed at a distance, by -simple concentration of mind on the part of the operator, the patient -knowing absolutely nothing of the proposed experi<span class="pagenum"><a name="Page_113" id="Page_113">[Pg 113]</a></span>ment. This branch -of the subject will be more fully treated in a future chapter on -psycho-therapeutics. It is sufficient to remark now that the method -of healing here indicated is, when intelligently applied, the most -effective of all systems of mental therapeutics. And the significant -fact is that in the majority of cases the best results are produced -when the patient is kept in absolute ignorance of what is being done -for him. The reason for this will more fully appear as we proceed.</p> - -<p>Again, the manner of mesmerizing animals is proof positive that the -successful exercise of mesmeric power is not dependent upon passes made -by the hand of the operator, for the usual method is to gaze steadily -into the eyes of the animal.</p> - -<p>And this brings us to the discussion of some important distinctions -pertaining to the mesmerization of animals, which seem not to have -been observed by the investigators of that subject, but which show -more clearly than almost anything else the line of distinction between -hypnotism and mesmerism.</p> - -<p>The intelligent reader will not have failed to observe that the effect -produced upon hens, frogs, crayfish, guinea-pigs, and birds is purely -hypnotic. The methods employed are Braid's. That is to say, they are -purely physical, sometimes produced by sudden peripheral stimulus, -as in flashing a Drummond light in the eyes of a cock (Richer). But -in general the external stimulus used with animals is tactile, as in -seizing them (Moll); or in causing them to gaze upon an object, as in -Kircher's method of hypnotizing a cock; or in gently stroking the back, -as in hypnotizing a frog or a crayfish. Each of these methods may be -classified as a hypnotic process, and the full equivalent of the method -discovered by Braid. The effect is also purely hypnotic; that is to -say, sleep is induced, varying in degree from a light slumber to a -profound lethargy.</p> - -<p>On the other hand, such animals as horses, wild beasts, etc., may be -mesmerized, but not hypnotized. The processes are purely mesmeric, and -generally consist in gazing<span class="pagenum"><a name="Page_114" id="Page_114">[Pg 114]</a></span> into the animal's eyes. The effect is -simply to render the animal docile, and obedient to the will of the -operator. No one was ever able to put an animal to sleep by gazing into -its eyes; but the most ferocious of the animal tribe may be tamed and -subjected to the dominion of man by that simple process. A celebrated -horse-tamer, who travelled through this country a few years ago, was -in the habit of astonishing and amusing his audiences by selecting -the wildest horse present, walking up to him, gazing into his eyes -(apparently) for a few moments, and walking away, when the horse would -follow him wherever he went, apparently as perfectly fascinated as any -hypnotic or mesmeric subject was ever fascinated by a professional -mesmerist. A close observation of the horse-tamer's methods revealed -the fact that he simply rolled his eyes upward and inward, precisely -as Braid compelled his subjects to do by holding a bright object -before their eyes. He did not gaze into the eyes of the horse at all, -but simply held himself in that attitude for a few moments, in close -proximity to the horse's head, when the object was accomplished, and -the horse became obedient to every command that it was capable of -comprehending. It is probable that the horse-tamer knew as little of -the secret of his power as did the horse. The tamers of wild beasts -proceed in the same manner, and probably with as little knowledge of -the principles underlying the method.</p> - -<p>Now, the question arises, What is the effect thus produced on the -animal? It is certainly not hypnotized by being compelled to gaze -into the eyes of the operator, for sufficient time is not given to -"fatigue the muscles of the eye." Besides, the animal cannot be -compelled to gaze at anything. Is not the primary effect—hypnotic or -mesmeric—produced, not directly upon the animal, but upon the man -himself? It seems clear that this is the true solution of the problem. -Braid has taught us that by steadily gazing at any object a man can -hypnotize himself without knowing, or having it suggested to him, that -it is possible for him to do so. The man, then, is partially hypnotized -by gazing into<span class="pagenum"><a name="Page_115" id="Page_115">[Pg 115]</a></span> the animal's eyes. The threshold of his consciousness -is thus displaced. His subjective powers are brought into play, and -in that condition his subjective mind is <i>en rapport</i> with that of -the animal. The mind of the animal, being almost purely subjective, -is thus dominated by the imperious will of his master,—man. That -telepathy is the normal means of communication between animals cannot -be doubted by any one who has observed their habits with intelligence. -That man has the power, under certain conditions, to enter into -telepathic communication with animals, there are thousands of facts to -demonstrate. In a recent English work on the training of dogs,<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a> this -subject is alluded to in the following language:—</p> - -<blockquote> - -<p>"As I before remarked, a man to be a first-rate dog-breaker must -have lots of animal magnetism. Now, I do not doubt that in nearly -every man who is born into the world this faculty exists to a -greater or less extent. It is the force of will that develops it; -and the more it is developed, the stronger it becomes. While, on -the other hand, if the will is naturally weak, and no other pains -are taken to strengthen it, it falls into abeyance, and in time, I -think, is utterly lost,—and that sometimes beyond recall.</p> - -<p>"That there is such a power as this, no one who has ever had any -experience with animals will attempt to deny. Take the horse, for -instance. This is the easiest subject on which to exert the power, -simply because the rider, and even the driver, is in closer contact -with it than with any other animal.</p> - -<p>"As an example, take two somewhat timid, highly bred young horses, -and put them side by side at the tail of a flying pack of hounds. -Both their riders are equally good men as far as nerve, hands, and -seat are concerned; but the one is a cut-and-thrust, whip-and-spur -sort of fellow, while the other is a cool, quiet, deliberate -customer, of sweet manners but iron will. As they cross the first -half-a-dozen flying fences, side by side, it wants a keen eye to -mark any difference in the execution. The difference, as a rule, -will consist only in the different ways in which the horses land -after their jumps,—the one will pitch a little heavily, a little -'abroad,' a little as if he got there somehow, but did not quite -know how; whilst the other will land lightly,<span class="pagenum"><a name="Page_116" id="Page_116">[Pg 116]</a></span> exactly in the right -spot, and precisely as if the two partners were one.</p> - -<p>"How comes this? One horse is being steered by physical power and -science only; the other by a wonderful force, which joins together -in one two minds and two bodies.</p> - -<p>"Now, see the test. Yonder waves a line of willows, and both riders -know that the biggest and nastiest water jump in the county is -ahead of them. Both equally mean to get over; but if they do, it -will be in two different fashions: the one will compel his horse -to jump it by sheer physical force; the other will jump it, if -it is jumpable at all, as the 'senior partner' of the animal he -bestrides. Down they go, sixty yards apart, and each, say, has -picked a place which it is only just possible for a horse to -cover; neither horse can turn his head; for, at the last stride, -the velvet hands have become grips of iron. Splash goes Number 1; -he went as far as he could: but that last two feet wanted just an -impetus which was absent. How about Number 2? The rider has fixed -his eye, and his mind with it, on yonder grassy spot on the other -side of the water, and, sure enough, the fore-feet are simply -'lifted' into it by something inward, not outward; but only the -fore-feet. Still, the calculation of the strung-up mind has entered -into that, the stirrups have been cast loose in the 'fly,' and the -moment the hoofs touch the bank, the rider is over his horse's -head, with reins in hand; a second more, the horse is beside him; -yet another, and they are away forward, without losing more than a -minute.</p> - -<p>"Assheton Smith expressed in <i>some</i> manner—but only in <i>some</i> -manner—what I mean in his well-known dictum, 'Throw your heart -over a fence, and your horse is sure to follow.'</p> - -<p>"I could give hundreds of instances and anecdotes of this magnetic -power of the rider over the horse, but one will suffice to prove my -point.</p> - -<p>"I was out for a ride one day with an argumentative friend along -the road, and was on a very celebrated old hunter that had been -my friend and partner for many a season. We were talking on this -subject, and my friend scoffed at the very idea of such a thing as -a sort of visionary nonsense. A hundred yards ahead there was an -intersecting cross-road, at right angles to that on which we were -riding. I pulled up my horse.</p> - -<p>"'Now,' I said, 'look here; I will prove my theory to you. Choose -and tell me which of these roads my horse shall take. You shall -ride three lengths behind me; I will throw the reins on his neck, -and I will bet you a sovereign he goes the way I will him; and -you shall be the judge whether it is possible for<span class="pagenum"><a name="Page_117" id="Page_117">[Pg 117]</a></span> me to have -influenced him by any word, touch, or sign,—only, you must keep at -a walk, and not utter a word or a sound.'</p> - -<p>"He made the bet, and fixed on the right hand cross-road as being -the one he knew very well the horse had never been before, whilst -the two others were both roads to 'meets.'</p> - -<p>"I simply fixed my eyes and my will on the road, and when the horse -arrived at the spot, he turned down with the same alacrity as if -his stable had been in full view.</p> - -<p>"I need not say that I have many times tried the same experiment, -and that with many variations and many different horses, and -hardly ever failed,—indeed, on American prairies I have found the -habit once or twice a dangerous nuisance, inasmuch as the then -involuntary exercise of the power has, when I have been myself -lost, influenced the horse to go the wrong way, because I was -thinking it was the right one, whereas, if he had been let alone, -he would not have made a mistake.</p> - -<p>"Now, this magnetic power can be used with dogs, only in an -inferior degree to horses."</p></blockquote> - -<p>The author then goes on to relate numerous instances, some of them -truly marvellous, in which he demonstrated his power over dogs. He was -evidently intelligently conscious of his power, but did not know the -conditions necessary to enable him to exercise it with uniform potency.</p> - -<p>The most striking manifestations of the force under consideration are -by professional tamers of wild beasts. The reason of this lies in the -simple fact that they uniformly employ the means necessary to its -development,—namely, fixing their eyes upon those of the beast. This -is the traditional method. Its potency has been recognized for ages, -although the philosophical principles underlying it have never been -understood.</p> - -<p>The conditions necessary for the exercise of this power are: first, the -subjective, or partially subjective, condition of the operator; and -secondly, his perfect faith and confidence in his power. The first is -easily attained by the simple process developed by Braid. The second -comes from successful practice, but may be commanded by the power of -auto-suggestion, as I have already shown.</p> - -<p>History is full of instances going to show that man, in the subjective -condition, is always safe from harm by wild<span class="pagenum"><a name="Page_118" id="Page_118">[Pg 118]</a></span> animals. The subjective -powers of primitive man were undoubtedly far superior to any now -possessed by any one save, perhaps, the East Indian adepts. Before the -development of objective means of communication in the form of speech, -his ideas were conveyed to his fellows by telepathy. And just in -proportion to the development of objective means of communication did -he cease to employ, and finally lose, his primitive methods and powers. -God gave him dominion over the beasts of the field and the fowls of the -air. In his primitive condition he was destitute of effective weapons -of offence or defence, such as have been evolved during the long ages -of a later civilization. He was surrounded by a monstrous fauna, -capable of annihilating the present race of civilized mankind, could it -be suddenly resurrected and turned loose in its old numbers and haunts. -In what consisted the power of primitive man to assert and maintain -his God-given dominion over the monsters of his day and generation? It -must have been the same power which is now exceptionally exercised by -the artificial displacement of the threshold of consciousness, thus -developing in a small degree his long dormant subjective powers. His -dominion was then a true one, all-potent, and far more perfect and -effective than it is to-day, with all the appliances of civilization at -his command.</p> - -<p>Facts of record are not wanting to sustain the proposition that man -in a subjective, or partially subjective, condition is safe from the -attacks of wild beasts. One of the first recorded instances, and the -one most familiar, is the story of Daniel. Daniel was a prophet,—a -seer. At this day he would be known in some circles as a spiritual -medium; in others, as a mind-reader, a clairvoyant, etc.,—-according -to the conception of each individual as to the origin of his powers. In -other words, he was a man possessed of great subjective powers. He was -naturally and habitually in that state in which, in modern parlance, -the threshold of his consciousness was displaced, and the powers of his -soul were developed. In this state he was thrown into the lions' den, -with the result recorded. The sceptic<span class="pagenum"><a name="Page_119" id="Page_119">[Pg 119]</a></span> as to the divine authenticity of -the Scriptures can readily accept this story as literally true when he -recalls the experiments made in Paris a few years ago. In that city a -young lady was hypnotized and placed in a den of lions. The object of -the experiment is not now recalled; but the result was just the same as -that recorded of the ancient prophet. She had no fear of the lions, and -the lions paid not the slightest attention to her.</p> - -<p>The adepts of India, and even the inferior priests of the Buddhistic -faith, often display their power by entering the jungles, so infested -by man-eating tigers that an ordinary man would not live an hour, and -remain there all night, with no weapons of defence save the God-given -powers of the soul.</p> - -<p>The power of idiots, and persons afflicted with certain forms of -insanity, to tame and subdue animals has often been remarked. In such -persons the objective mind is either wholly or partially in abeyance, -and the subjective mind is proportionally active. Their immunity from -harm by animals, however ferocious, is proverbial.</p> - -<p>Volumes might be filled with facts showing the power of the subjective -mind of man over animals; but enough has been said to demonstrate -the fact that the power exists, and that under certain well-defined -conditions it can be exercised by any person of ordinary intelligence.</p> - -<p>It is believed that enough has been said to show the source of the -power developed by mesmeric processes, as distinguished from the -results of hypnotism. It has been seen that the primary source of power -is in the mesmerist, that it is developed by processes which place him -in the same condition as, or in a condition cognate to, that in which -the subject himself is placed, and that when these conditions exist, -and just in proportion to the perfection of these conditions, can the -phenomena of telepathy, clairvoyance, and all the higher phenomena of -subjective activity be produced.</p> - -<p>The difference between the effects of mesmerism on man and animals is -one of degree only; and the differ<span class="pagenum"><a name="Page_120" id="Page_120">[Pg 120]</a></span>ence of degree is determined only -by their difference in intelligence. The laws are the same. When a -man is mesmerized, his subjective mind may be stimulated to activity, -whether his objective mind is completely in abeyance or not. If it is -completely in abeyance, the subjective phenomena will be all the more -pronounced and complete. But when an animal is put to sleep, little -or no subjective phenomena can be exhibited, for the simple reason -that he has not the power of speech, and his intelligence is otherwise -limited. The same law also governs the production of hypnotic phenomena -in men and animals alike. An animal can be put to sleep by hypnotic -processes; but he cannot be made to exhibit subjective phenomena during -that sleep, owing solely to the limitations of his intelligence. He is -not capable of receiving and understanding a suggestion. Besides, in -hypnotism, as has been shown, there is no telepathic rapport existing -between the operator and the subject. Consequently the phenomena which -may be exhibited through or by means of mesmeric processes, which grow -out of telepathic rapport, cannot be exhibited in hypnotism.</p> - -<p>It may be thought that the laws governing the production of mesmeric -phenomena show that the law of suggestion is, after all, limited in -its scope and application. This is not true, except in the sense that -suggestion, as has already been shown, is not a necessary element -in the induction of the hypnotic state. The proposition that the -subjective mind is constantly amenable to control by suggestion -is not affected in the slightest degree by mesmeric phenomena. On -the contrary, they distinctly prove the universality of that law. -Suggestion is not necessarily limited to oral communication. Nor is -it necessarily a communication which can be taken cognizance of by -means of any of the objective senses. Telepathic communication is -just as much a suggestion to the subjective mind as is oral speech. -Indeed, telepathic suggestion is often far more effective than -objective language, as will be clearly shown in a future chapter on -the subject of psycho-therapeutics.<span class="pagenum"><a name="Page_121" id="Page_121">[Pg 121]</a></span> Hence the power to mesmerize at -a distance. In such cases, however, it seems to be necessary that the -operator and subject should be by some means brought into telepathic -rapport. When that has been done, especially when the rapport has been -established by the subject having been previously mesmerized by the -same operator, it is perfectly easy to mesmerize at a distance. In such -a case no previous arrangement is necessary. The suggestion is then -purely mental. But it is suggestion, nevertheless, and demonstrates -the universality of the law. Numerous instances of the exercise of -this power by purely telepathic methods are cited in the able work on -Hypnotism by Professor Björnstrom, to which the reader is referred for -particulars.</p> - -<p>One further remark should be made regarding the power to mesmerize at -a distance, and that is, that it depends solely upon the faith and -confidence of the operator. Distance, or space, as it is cognized by -our objective senses, does not appear to exist for the subjective mind. -There is, therefore, nothing in distance, <i>per se</i>, to prevent the -full effects of mesmeric power from being felt at the antipodes just -as plainly and effectively as it is in the same room. We are, however, -so in the habit of regarding distance as an adverse element that it is -difficult to overcome the adverse suggestion that it conveys. When this -principle is once understood and fully realized, there will be nothing -to prevent an operator from exercising his power at any distance he may -desire.</p> - - - - - -<div class="footnotes"><h3>FOOTNOTES:</h3> - -<div class="footnote"> - -<p><a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19"><span class="label">[19]</span></a> Scientific Education of Dogs. By H.H. London. p. 85.</p></div></div> - - - - - -<p class="center"> -<img src="images/illus011.jpg" alt="illustration" /> -</p> - - -<hr class="chap" /> -<p class="ph2"><a name="CHAPTER_X" id="CHAPTER_X">CHAPTER X.</a></p> -<p><span class="pagenum"><a name="Page_122" id="Page_122">[Pg 122]</a></span></p> -<p class="center">HYPNOTISM AND CRIME.</p> - -<blockquote> - -<p class="hang">Platform Experiments misleading.—Their Utter Inutility as a -Test.—So-called "Tests" described and explained.—Sexual Outrages -impossible.—Auto-suggestion protects the Virtuous.—A Willing -Subject necessary.—Demonstrative Experiments.—Modern Authorities -cited against themselves.—Professor Gregory's Views.—The Elevated -Moral Tone of Subjects when mesmerized.—Successful Suggestion -of Suicide impossible.—The Three Normal Functions of the -Subjective Mind.—Self-Preservation.—Propagation.—Preservation -of Offspring.—Instinctive Auto-suggestion.—Indifference -on Near Approach of Death.—A Universal Law.—Illustrative -Incidents.—Suggestive Criminal Abortion impossible.—Premonitions -explained.—The Dæmon of Socrates.—Clairaudience.—The Instinct of -Death.—Hypnotism in Jurisprudence.—Testimony Valueless.—Vital -Secrets impossible to obtain.—Doctors must not monopolize the -Forces of Nature.—The Folly of Adverse Legislation.</p> -</blockquote> - - -<p class="drop"><span class="uppercase">Before</span> leaving the subject of hypnotism, I deem it proper to say a -few words on one of its branches which is just now attracting the -attention alike of students of the science and the public at large. -The idea is being very generally promulgated among the people that -the ability of one man to mesmerize or hypnotize another implies the -possession of a very dangerous power, and one which, in the hands of -an unscrupulous man, may be used for criminal purposes. It is perhaps -not strange that such an idea should prevail among those who have not -studied the science except by observation of platform experiments, -which are designed rather to amuse than to instruct. There is something -so mysterious in the whole subject,<span class="pagenum"><a name="Page_123" id="Page_123">[Pg 123]</a></span> viewed from the standpoint of an -audience assembled to witness experiments of this character, that it -would be strange indeed if the average man were not impressed with -an indefinable dread of the power of the hypnotist. He sees him, by -means of certain mysterious manipulations, throw his subject into -a profound sleep, and awaken him by a snap of the fingers. He sees -the subject impressed with all manner of incongruous ideas,—made to -believe that he is Diogenes, or a dog, at the will of the operator. -He is made to ride an imaginary horse-race, astride a deal table, -or to go in swimming on the bare floor. He is made to see angels or -devils; to wander in the Elysian fields of paradise, or to scorch -in the sulphurous fires of hell; to feel pain or pleasure, joy or -sorrow,—all at the caprice of the man in whose power he has placed -himself. All this, and much more, can be seen at public exhibitions -of hypnotism, and under conditions that leave no doubt in the mind -of the observer, of the genuineness of the phenomena. He sees his -friends, for whose integrity he can vouch, go upon the platform and -become subject to the same mysterious power. Still doubting, he may go -upon the stage himself, only to find that he is amenable to the same -subtle influence, controllable by some power that is to him agreeable, -yet mysterious, indefinable, incomprehensible. At first he perfectly -comprehends all his objective surroundings, remembers afterwards -all that took place, and very likely fancies that he obeyed the -suggestions of the hypnotist merely to please him and to avoid doing -anything to mar the harmony of the occasion. Later on he learns that -his supposed complacency was really an irresistible impulse to obey -the will of the hypnotist. As the experiments proceed he experiences -the sensation of double consciousness. He is told that in his hand he -holds a delicious fruit,—a strawberry, perhaps. He is still possessed -of sufficient objective consciousness to know that there is really no -strawberry in his hand, and yet he sees it plainly, feels it, smells -it, tastes it, and experiences all the satisfaction incident to having -actually eaten the fruit. He<span class="pagenum"><a name="Page_124" id="Page_124">[Pg 124]</a></span> is able to converse rationally on the -subject, and to express his amazement at the vividness and apparent -reality of the subjective sensation. After a few repetitions of the -experiments he loses all consciousness of his objective environment, -yields unquestioning obedience to the suggestions of the hypnotist, -and retains no recollection, after he is awakened, of what occurred -when he was in the somnambulic condition. His friends inform him of -the many wonderful things which occurred, of his ready obedience to -all suggestions,—how he made a speech far transcending his natural -abilities, under the influence of a suggestion that he was Daniel -Webster; how he flapped his wings and crowed when told that he was a -cock; and so on through the <i>répertoire</i> of platform experiments. He -is now strongly impressed with the idea that he was controlled by a -power that he could under no circumstances resist. But, wishing to -pursue his investigations further, he resolves to test the question -whether this power can be employed for criminal purposes. A few friends -are called together, a hypnotist is employed, and a few well-trained -subjects are invited to give a private exhibition for the benefit of -"science." In order to give the proposed psychological experiment an -undoubted scientific value, a few doctors of physic are invited to -be present,—not because they know anything about psychology or of -hypnotism, but because it is well known that they have heard something -about the latter science, particularly that it has been found to be a -great therapeutic agent, and they are just now deeply interested in -proving that hypnotism, in the hands of any one outside of the medical -profession, must necessarily be employed for the perpetration of crime.</p> - -<p>We will now suppose that the guests are assembled and the experiments -are about to be made. The question is freely discussed in the presence -of the subjects, each one of whom is duly impressed with the idea that -he is about to become the instrument of science for the elucidation -and definite settlement of the great problem of the age. The subject -is now duly hypnotized, and the inevitable paper<span class="pagenum"><a name="Page_125" id="Page_125">[Pg 125]</a></span> dagger is placed in -his hands. An imaginary man in a distant part of the room is pointed -out, and the subject is informed that the said man is his mortal -enemy; and he is duly advised that the best thing he can do under the -circumstances is to proceed to slaughter the enemy aforesaid. This -he has no hesitation in doing, and he proceeds to do it with great -dramatic effect. He sneaks up to his victim in the style of the last -heavy villain he has seen on the stage, and plunges the imaginary -dagger into the hypothetical man, amidst the applause of the assembled -village wisdom.</p> - -<p>The next subject is duly hypnotized, and informed that he is a noted -pickpocket. The guests are pointed out as a good crowd to work for -"wipers," or whatever is thieves' slang for pocket-handkerchiefs. The -subject accepts the suggestion at once, and, with much show of cunning, -proceeds to relieve the guests of whatever is within his reach.</p> - -<p>The next subject is advised that he is an accomplished burglar, and -that a neighboring house is overflowing with plunder. He enters into -the spirit of the suggestion with great alacrity, and a committee is -duly appointed to accompany him to the scene of pillage. The neighbor -is, meantime, apprised of the proposed burglary, and every facility -is afforded, in the interest of "science." (The reader will remember -that actual occurrences are being described.) The burglary is completed -with great skill and promptitude, and a miscellaneous collection of -valuables is brought away and equitably divided with the hypnotist.</p> - -<p>The above are fair samples of the "scientific" experiments which -are just now being largely indulged in, and which are believed to -demonstrate the possibility of employing hypnotism as an instrument of -crime. "If the average subject," it is argued, "in a state of profound -hypnotic sleep, is so amenable to the power of suggestion as to plunge -a paper dagger into an imaginary enemy at the bidding of a hypnotist, -it follows that a criminal hypnotist possesses unlimited power to -cause any one of his subjects to plunge a real dagger into any victim -whom the hyp<span class="pagenum"><a name="Page_126" id="Page_126">[Pg 126]</a></span>notist may select for slaughter." If the conclusions -were correct, the power would be indeed formidable, and, in the hands -of unscrupulous men, dangerous. Much has been written on the subject -of the possibility of sexual outrage by means of hypnotism, and a -few cases are reported in the books. None of them, however, bear the -unmistakable stamp of genuineness, and most of them bear internal -evidence of fraud. The best authorities on the subject are now free to -confess to very grave doubts, at least, of the possibility of crime -being instigated by this means. Thus, Moll,<a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a> one of the latest and -certainly one of the ablest writers on the subject, has the following:—</p> - -<blockquote> - -<p>"There are important differences of opinion about the offences -which hypnotic subjects may be caused to commit. Liégeois, who -has discussed the legal side of the question of hypnotism in a -scientific manner, thinks this danger very great, while Gilles de -la Tourette, Pierre Janet, Benedikt, and others, deny it altogether.</p> - -<p>"There is no doubt that subjects may be induced to commit all -sorts of imaginary crimes in one's study. I have made hardly any -such suggestions, and have small experience on the point. In any -case, a repetition of them is superfluous. If the conditions of -the experiment are not changed, it is useless to repeat it merely -to confirm what we already know. And these criminal suggestions -are not altogether pleasant. I certainly do not believe that they -injure the moral state of the subject, for the suggestion may be -negatived and forgotten. But these laboratory experiments prove -nothing, because some trace of consciousness always remains to -tell the subject he is playing a comedy (Franck Delbœuf), -consequently he will offer a slighter resistance. He will more -readily try to commit a murder with a piece of paper than with -a real dagger, because, as we have seen, he almost always dimly -realizes his real situation. These experiments, carried out by -Liégeois, Foreaux, and others in their studies do not, therefore, -prove danger."</p></blockquote> - -<p>Such experiments prove nothing, simply because they are experiments. -The subject knows that he is among his friends. He has confidence -in the integrity of the hypno<span class="pagenum"><a name="Page_127" id="Page_127">[Pg 127]</a></span>tist. He is most likely aware of the -nature of the proposed experiments. He enters into the spirit of the -occasion, resolved to accept every suggestion offered, and to carry -out his part of the programme in the best style, knowing that no -possible harm can befall him. Moreover, he knows that if he performs -his part to the satisfaction of his auditors, he will receive their -applause; and applause to the subjective mind is as sweet incense. For, -be it known, the average hypnotic subject is inordinately vain of his -accomplishments.</p> - -<p>All those considerations are, however, merely negative evidence -against the supposition that the innocent hypnotic subject can be made -the instrument of crime, or the victim of criminal assault against -his will. These experiments prove nothing, that is all. Nor do they -disprove anything. We must, therefore, look elsewhere for positive -evidence to demonstrate the impossibility of making the innocent -subject the instrument or the victim of crime. This evidence is not -difficult to find.</p> - -<p>It will be unnecessary to travel outside the domain of admitted, -recorded, and demonstrated facts in order to prove the utter -impossibility of victimizing virtue and innocence by means of -hypnotism. Indeed, it is difficult to understand how any one who -recognizes the law of suggestion, and its universal application to -psychological phenomena, can believe for one moment that hypnotism can -be made the instrument of crime. Yet we find disciples of the Nancy -school who seem to imagine that to hold that it cannot be so employed -is equivalent to an admission that the law of suggestion is not of -universal application. The fact is that just the contrary is true. It -is one of the strongest demonstrations of the universality of the law -that hypnotism cannot be so employed.</p> - -<p>The first proposition in the line of the argument is that when two -contrary suggestions are offered to the hypnotic subject, the strongest -must prevail. It needs no argument to sustain this proposition; it is -self-evident.</p> - -<p>The next proposition, almost equally plain, is that auto<span class="pagenum"><a name="Page_128" id="Page_128">[Pg 128]</a></span>-suggestion as -a factor in hypnotism is equal in potency, other things being equal, -with the suggestion of another.</p> - -<p>Auto-suggestion is now recognized as a factor in hypnotism by all -followers of the Nancy school. Professor Bernheim mentions it as an -obstacle in the way of the cure of some of his patients. One case that -he mentions was that of a young girl suffering from a tibio-tarsal -sprain. "I tried to hypnotize her," says Bernheim; "she gave herself -up to it with bad grace, saying that it would do no good. I succeeded, -however, in putting her into a deep enough sleep two or three times. -But the painful contracture persisted: she seemed to take a malicious -delight in proving to the other patients in the service that it did -no good, <i>that she always felt worse</i>.... The inrooted idea, <i>the -unconscious auto-suggestion</i>, is such that nothing can pull it up -again. When the treatment was begun, she seemed to be convinced that -hypnotism could not cure her. Is it this idea, so deeply rooted in her -brain, which neutralizes our efforts and her own wish to be cured?"<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a></p> - -<p>Moll, more distinctly than Bernheim, recognizes the power of -auto-suggestion as a potent factor which must always be taken into -account in conducting experiments; although he, like Bernheim, -strangely forgets to take it into account when he discusses hypnotism -in its relations to crime. The following passage, for instance, should -have been incorporated in his chapter on the Legal Aspects of Hypnotism:</p> - -<blockquote> - -<p>"Expressions of the will which spring from the individual character -of the patient are of the deepest psychological interest. The -more an action is repulsive to his disposition, the stronger is -his resistance (Forel). Habit and education play a large part -here; it is generally very difficult successfully to suggest -anything that is opposed to the confirmed habits of the subject. -For instance, suggestions are made with success to a devout -Catholic; but directly the suggestion conflicts with his creed, -it will not be accepted. The surroundings play a part also. A -subject will frequently decline a suggestion that will make him -appear ridiculous. A woman whom I easily put into cataleptic<span class="pagenum"><a name="Page_129" id="Page_129">[Pg 129]</a></span> -postures, and who made suggested movements, could not be induced -to put out her tongue at the spectators. In another such case I -succeeded, but only after repeated suggestions. The manner of -making the suggestion has an influence. In some cases it must -be often repeated before it succeeds; other subjects interpret -the repetition of the suggestion as a sign of the experimenter's -incapacity, and of their own ability to resist. Thus it is -necessary to take character into account. It is often easier to -induce some action by suggesting each separate movement than by -suggesting the whole action at once (Bleuler). For example, if -the subject is to fetch a book from the table, the movements may -be suggested in turn: first the lifting, then the steps, etc. -(Bleuler.)</p> - -<p>"It is interesting to observe the way in which resistance is -expressed, both in hypnotic and post-hypnotic suggestion. I myself -have observed the interesting phenomenon that subjects have asked -to be awakened when a suggestion displeased them.</p> - -<p>"Exactly the same resistance is sometimes offered to a -post-hypnotic suggestion. It is possible in such a case that the -subject, even in the hypnotic state, will decline to accept the -suggestion. Many carry out only the suggestions to which they have -assented (Pierre Janet).</p> - -<p>"Pitres relates an interesting case of a girl who would not allow -him to awake her, because he had suggested that on waking she would -not be able to speak. She positively declared that she would not -wake until he gave up his suggestion. But even when the suggestion -is accepted as such, a decided resistance is often expressed during -its post-hypnotic execution. This shows itself as often in slow -and lingering movements as in a decided refusal to perform the act -at all. The more repugnant the acting, the more likely is it to be -omitted."<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">[22]</a></p></blockquote> - -<p>Thousands of experiments are daily being made which demonstrate the -impossibility of controlling the hypnotic subject so far as to cause -him to do that which he believes or knows to be wrong. A common -platform experiment is that of causing subjects to get drunk on water, -under the suggestion that it is whiskey. It frequently happens that -one or more of the subjects are conscientiously opposed to the use -of strong drink as a beverage. Such persons invariably decline, in -the most emphatic manner, to indulge in<span class="pagenum"><a name="Page_130" id="Page_130">[Pg 130]</a></span> the proposed debauch. Like -all such experiments on the stage before a mixed audience, they are -passed by as simply amusing, and no lesson is learned from them. The -intelligent student, however, cannot fail to see the far-reaching -significance of the refusal of a subject to violate his temperance -principles. Again, every platform experimenter knows that whilst he can -cause a crowd of his subjects to go in swimming in imaginary waters, he -can never induce them to divest themselves of their clothing beyond the -limits of decency. Some cannot even be made to take off their coats in -presence of the audience. Others will decline to accept any suggestion, -the pursuance of which would cause them to appear ridiculous.</p> - -<p>Again, it is well known to hypnotists that an attempt to contradict or -argue with a subject in the hypnotic state invariably distresses him, -and persistency in such a course awakens him, often with a nervous -shock. A conflict of suggestions invariably causes confusion in the -subjective mind, and generally results in restoring the subject to -normal consciousness.</p> - -<p>Now, what is an auto-suggestion? In its broad signification it embraces -not only the assertions of the objective mind of an individual, -addressed to his own subjective mind, but also the habits of thought -of the individual, and the settled principles and convictions of his -whole life; and the more deeply rooted are those habits of thought, -principles, and convictions, the stronger and more potent are the -auto-suggestions, and the more difficult they are to overcome by -the contrary suggestions of another. It is, in fact, impossible for -a hypnotist to impress a suggestion so strongly upon a subject as -to cause him actually to perform an act in violation of the settled -principles of his life. If this were not true, suggestion would mean -nothing; it would have no place in psychological science, because it -would not be a law of universal application. The strongest suggestion -must prevail.</p> - -<p>It will thus be seen that the question as to whether hypnotism can be -successfully employed for criminal purposes,<span class="pagenum"><a name="Page_131" id="Page_131">[Pg 131]</a></span> must be determined in -each individual case by the character of the persons engaged in the -experiment. If the subject is a criminal character, he might follow -the suggestions of a criminal hypnotist, and actually perpetrate a -crime. In such a case, a resort to hypnotism for criminal purposes -would be unnecessary, and no possible advantage could be gained by its -employment.</p> - -<p>It is obvious that the same rule applies to sexual crimes; and it may -be set down as a maxim in hypnotic science that no virtuous woman -ever was, or ever can be, successfully assaulted while in a hypnotic -condition. This is a corollary of the demonstrated propositions which -precede it; and it admits of no exception or qualification.</p> - -<p>A virtuous woman is, indeed, in less danger of successful assault while -in that state than she is in her normal condition, for the simple -reason that hypnotic subjects are always endowed with a physical -strength far superior to that possessed in the normal condition. -Besides, it is the observation of every successful hypnotist that -the moral tone of the hypnotic subject, while in that condition, is -always elevated. On this subject we will let the late Professor Gregory -speak:—</p> - -<blockquote> - -<p>"When the sleeper has become fully asleep, so as to answer -questions readily without waking, there is almost always observed -a remarkable change in the countenance, the manner, and the voice. -On falling asleep at first, he looks, perhaps, drowsy and heavy, -like a person dozing in church, or at table when overcome by -fatigue, or stupefied by excess in wine, or by the foul air of a -crowded apartment; but when spoken to, he usually brightens up, -and although the eyes be closed, yet the expression becomes highly -intelligent, quite as much so as if he saw. His whole manner seems -to undergo a refinement which, in the higher stages, reaches a -most striking point, insomuch that we see, as it were, before us -a person of a much more elevated character than the same sleeper -seems to be when awake. It would seem as if the lower, or animal, -propensities were laid to rest, while the intellect and higher -sentiments shone forth with a lustre that is undiminished by aught -that is mean or common. This is particularly seen in women of -natural refinement and high sentiments; but it is also seen in -men of the same stamp,<span class="pagenum"><a name="Page_132" id="Page_132">[Pg 132]</a></span> and more or less in all. In the highest -stages of the mesmeric sleep the countenance often acquires the -most lovely expression, surpassing all that the great artists have -given to the Virgin Mary or to angels, and which may fitly be -called heavenly, for it involuntarily suggests to our minds the -moral and intellectual beauty which alone seems consistent with our -views of heaven. As to the voice, I have never seen one person in -the true mesmeric sleep who did not speak in a tone quite distinct -from the ordinary voice of the sleeper. It is invariably, so far -as I have observed, softer and more gentle, well corresponding -to the elevated and mild expression of the face. It has often a -plaintive and touching character, especially when the sleeper -speaks of departed friends or relations. In the highest stages it -has a character quite new, and in perfect accordance with the pure -and lovely smile of the countenance, which beams on the observer, -in spite of the closed eyes, like a ray of heaven's own light and -beauty. I speak here of that which I have often seen, and I would -say that, as a general rule, the sleeper, when in his ordinary -state and when in the deep mesmeric sleep, appears not like the -same, but like two different individuals. And it is not wonderful -that it should be so. For the sleeper, in the mesmeric state, has -a consciousness quite separate and distinct from his ordinary -consciousness; he is, in fact, if not a different individual, yet -the same individual in a different and distinct phase of his being, -and that phase a higher one."<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">[23]</a></p></blockquote> - -<p>Professor Gregory's experience and observation have been those of every -hypnotist and mesmerist whose works have been examined. There is, -indeed, an ineffable and indescribable something which overspreads the -countenance of the virtuous woman while she is in the hypnotic state, -which disarms passion, and affects the beholder with a feeling that he -has something seen of heaven. He knows that the physical senses are -asleep, and he feels that the soul is shining forth in all its majesty -and purity, untainted by any thought that is gross, any emotion that is -impure.</p> - -<p>One of the assertions most confidently made by those who hold that -crime is the necessary result of hypnotic experiment, outside of the -medical profession, is that a hypnotic subject can be made to commit -suicide by suggesting to him<span class="pagenum"><a name="Page_133" id="Page_133">[Pg 133]</a></span> the propriety of so doing. There is, if -possible, even less foundation for this supposition than there is for -any other in the whole catalogue. The reason of this will be obvious -when we take into consideration some of the distinctive attributes of -the subjective mind. It will not be disputed that the attribute of -the subjective mind, which is known as intuition when applied to man, -corresponds exactly with what we call instinct when applied to animals. -Now, there are three primary functions, or, let us say, instincts, -of the subjective mind, which are common to men and the whole animal -creation. The first pertains to the preservation of the life of -the individual, and is called, in common parlance, the instinct of -self-preservation. This is admittedly the strongest instinct of animal -nature. The second, in the order of strength and of universality, is -the instinct of reproduction. The third pertains to the preservation -of human life generally, and of one's offspring particularly. Each -pertains to the perpetuity of the race. The first and second are -universal, and the third is practically so; the only exceptions being -in rare cases of individual idiosyncrasy, or in a very low order of -animal life. The potency of these instincts is too well known to -require comment.</p> - -<p>There is one peculiarity, however, pertaining to subjective activity -when the life of the individual is in danger, or that of offspring -is imperilled, that is not so generally appreciated. In such cases -the subjective mind takes prompt possession of the individual, and -every act is subjective as long as active exertion is required to -preserve the imperilled life. That this is true is shown, first, by -the preternatural strength with which the person is endowed under such -circumstances; second, by the total absence of fear; and third, by the -wonderful presence of mind displayed in the instantaneous adaptation -of every means to its proper end, and in doing exactly the right thing -at the right time. Comment is often made on the wonderful "presence of -mind" displayed by persons in great peril when instantaneous action is -required, and there is no time for reflection or reasoning out a plan -of action or defence. This presence of mind, so called, is<span class="pagenum"><a name="Page_134" id="Page_134">[Pg 134]</a></span> nothing -more or less than subjective activity, or, in other words, instinctive -action, the objective faculties being in almost complete abeyance for -the time being. That this is true is further shown by the fact that a -person in imminent and deadly peril will often emerge from the very -jaws of death with nerves unshaken, the coolest and most collected -person present. This is often mistaken for courage. It has, however, -nothing whatever to do with the question of personal bravery. The -veriest coward will, under circumstances of unavoidable danger, act -with the same coolness, and evince the same presence of mind, as the -bravest man. The most timid woman will fight like a demon, and display -preternatural strength and courage, for the preservation of her own -life or that of her offspring. The action is instinctive. In other -words, it is the normal function of the subjective entity.</p> - -<p>The condition of the person at such times is akin to, if not identical -with, the state of hypnotism or partial hypnotism. It may be that -the objective and subjective faculties act at such times in perfect -synchronism; but certain it is that every evidence of subjective -activity is present, even the phenomenon of anesthesia. This is shown -by the fact that at such times the body feels no pain, no matter how -severe the injury. The universal testimony of soldiers who have been -in battle is to the effect that the time when fear is experienced is -just before the action commences. When the first gun is fired, all fear -vanishes, and the soldier often performs feats of the most desperate -valor and evinces the most reckless courage. If wounded, he feels -nothing until the battle is over and all excitement is gone. It is a -merciful provision of nature that the nearer we approach death, the -less we fear it. This law is universal. It is only in the vigor of -youth and manhood that death is looked upon with horror. The aged view -its near approach with calm serenity. The convicted murderer, as long -as there is hope of pardon, reprieve, escape, or commutation of the -death-penalty, evinces the utmost dread of the scaffold; but when the -death-penalty is pronounced, and all hope has<span class="pagenum"><a name="Page_135" id="Page_135">[Pg 135]</a></span> fled, he often evinces -the utmost indifference, welcomes the day of his execution, and marches -to the scaffold without a tremor. The newspapers speak with wonder and -admiration of his courage, and the universal verdict is that he was -a brave man, and "died game." The truth is that the universal law of -which we speak, that merciful provision of nature which nerves alike -the brave man and the coward, steps in to his defence, his objective -senses are benumbed, and he submits to the inevitable change without -fear and without pain.</p> - -<p>The testimony of Dr. Livingstone is to the same effect. He was once -seized by a lion when hunting in the jungles of Africa, and carried -some distance, his body between the lion's jaws. When death seemed -inevitable, he testifies that all fear left him, and a delicious -languor stole over his senses. The grasp of the lion's jaws caused no -pain, and he felt fully resigned to his fate. A fortunate shot from the -gun of one of his companions released him, and he was rescued.</p> - -<p>This, however, is a digression. The main point which it is desired to -enforce is, first, that the strongest instinct in mankind is that of -self-preservation; and second, that this instinct, this strong desire -to preserve the life of the body, constitutes a subjective, or an -instinctive, auto-suggestion of such supreme potency that no suggestion -from another, nor any objective auto-suggestion, could possibly -overcome it. The inevitable conclusion is that suicide is certainly not -a crime which can be successfully instigated by means of hypnotism.</p> - -<p>Criminal abortion is another of the crimes which, the people are -told, can be performed by means of hypnotic suggestion. The inherent -absurdity of this statement is almost as great as that suicide can -be successfully instigated by such means. It is here that another -strong instinct prevails against a suggestion of that character, -namely, the desire inherent in the soul of the mother to preserve her -offspring. It is possibly true that conception could be prevented by -hypnotic suggestion, and it may be true that bar<span class="pagenum"><a name="Page_136" id="Page_136">[Pg 136]</a></span>renness is sometimes -caused by unconscious auto-suggestion; but a very different state of -affairs exists after the fœtus is once formed. The instinctive -desire to preserve the life that exists, constitutes an instinctive -auto-suggestion which no suggestion from another, nor even the -objective auto-suggestion of the mother, could prevail against.</p> - -<p>It may be safely set down, therefore, as a fundamental truth of -hypnotic science that the auto-suggestion most difficult to overcome -is that which originates in the normal action of the subjective -mind,—otherwise, instinctive auto-suggestion.</p> - -<p>The same line of reasoning applies, though with somewhat diminished -force, to the commission of other crimes. We will suppose the most -favorable condition possible for procuring the commission of a capital -crime; namely, a criminal hypnotist in control of a criminal subject. -The disposition of the subject might not stand in the way; there might -be no auto-suggestion against the commission of crime in the habits -and principles of the life of the subject; and yet the instinct of -self-preservation would have its weight and influence in suggesting to -him that the commission of a murder would imperil his own life. Such a -consideration would operate as potently in the hypnotic condition as it -would in the normal state. It would be an instinctive auto-suggestion, -just the same as in the case of suicide, although it would operate -indirectly in one case, and directly in the other. The deductive -reasoning of the subjective mind, as we have seen in preceding -chapters, is perfect; and in the case supposed, the subject would -instantaneously reason from the proposed crime to its consequences to -himself. The same law would operate in preventing the commission of -crimes of less magnitude, with a resistance decreased in proportion -to the nature of the offence. But it would, in all cases, be a factor -of great importance in the prevention of crime; for the subjective -mind is ever alert where the safety and well-being of the individual -are concerned. This law is universal, and has often been manifested -in the most striking manner. Pre<span class="pagenum"><a name="Page_137" id="Page_137">[Pg 137]</a></span>monitions of impending danger, so -often felt and recorded, are manifestations of the constant solicitude -of the subjective entity for the welfare of the individual. It is -comparatively rare that these subjective impressions are brought above -the threshold of consciousness; but this is largely due to the habits -of thought of mankind at the present day. Generally such impressions -are disregarded, and in this sceptical and materialistic age are often -relegated to the domain of superstition. When they are felt and acted -upon, they are generally attributed to a supernatural source. The dæmon -of Socrates is a strong case in point. He believed himself to have -been constantly attended by a familiar spirit, whose voice he could -hear, and whose admonitions were always wise. That he did hear voices -there can, in the light of modern science, be little doubt. It is -noteworthy, however, that the voice was generally one of warning, and -that its strongest manifestations were made when his personal safety -or his personal well-being was involved. The explanation, in pursuance -of the hypothesis under discussion in this book, is not difficult. -He was endowed with that rare faculty which, in one way or another, -belongs to all men of true genius, and which enabled him to draw from -the storehouse of subjective knowledge. In his case the threshold of -consciousness was so easily displaced that his subjective mind was able -at will to communicate with his objective mind in words audible to his -senses. This phenomenon is known to spiritists as clairaudience. As -before remarked, this voice was generally one of warning, and was the -direct manifestation of that strongest instinct of the human soul,—the -instinct of self-preservation.</p> - -<p>To this the classical student will doubtless interpose the objection -that the dæmon failed to warn the philosopher in the hour of his -direst need; it failed to admonish him against that course of conduct -which led to inevitable death. Socrates was accustomed to construe -the silence of the dæmon as an approval of his conduct; and when the -decisive moment arrived when he could have saved him<span class="pagenum"><a name="Page_138" id="Page_138">[Pg 138]</a></span>self had he chosen -to do so, the divine voice was silent. Only once did it interpose its -warning, and that was to prevent him from preparing a speech which -might have saved him from the hemlock.</p> - -<p>The explanation of this failure may be found in the experience of all -mankind. This instinctive clinging to life weakens with advancing -years, and appears to cease altogether the moment a man's career of -usefulness in life has ended. This is the experience of every-day life. -Men grow rich, and in the full vigor of a green old age retire from -business, hoping to enjoy many years of rest. The result is, generally, -death in a very short time. An old man thrown out of employment, -with nothing to hope for in the future, lies down and dies. Another, -losing his aged companion, follows within a few days or weeks. Another -lives only to see his children married and settled, and when that is -accomplished, cheerfully lets go his hold on life. In fact, it seems to -be as much an instinct to die, when one's usefulness is ended, as to -cling to life as long as there is something to do to contribute to the -general welfare.</p> - -<p>Socrates was an old man. He had lived a long and useful life, but his -career of usefulness was ended; for the authorities of the State had -decided that his teachings were impious, and corrupting to youth. Had -he lived, it would have been at the price of dishonor, his compensation -a miserable old age. Besides, his doctrine that death is not an evil, -together with his lofty sentiments regarding the duty of the citizen to -the commonwealth,—a duty which he maintained could be performed in his -case only by submitting to its decrees and carrying into execution its -judgments,—constituted a potential element of auto-suggestion which -must be considered in estimating the psychological features of his -case. He felt that the principles of his whole life would be violated -by any attempt to escape or evade the penalty which had been decreed -against him; and he spent his last hours in an effort to convince -his friends that the death of the body is<span class="pagenum"><a name="Page_139" id="Page_139">[Pg 139]</a></span> not an evil, when life is -purchased at the price of dishonor. He felt that the philosophy which -it had been the business of his life to teach, could only be vindicated -by his death, at the time and in the manner decreed by the State. The -supreme moment had arrived; the instinct of death was upon him; and, -in philosophical communion with his followers, he calmly drank the -hemlock, and died the death of a philosopher.</p> - -<p>The value of testimony in criminal cases, obtained by means of -hypnotism, has been very freely discussed by those who have given -their attention to the legal aspect of the question. Assuming that a -person has been hypnotized, and caused to commit a crime, the question -naturally arises, What means are at hand to convict the guilty party? -How is evidence to be obtained, and what is its value when obtained? -As it has been shown to be a practical impossibility to procure the -commission of crime by means of hypnotic suggestion, it will be -unnecessary and unprofitable to discuss the question at great length, -and it will be dismissed after the presentation of the vital point. It -is obvious that when it is demonstrated that evidence is unreliable, -and necessarily unworthy of credence, it is useless to discuss the ways -and means of obtaining such evidence for use in a court of justice. The -intricate maze of metaphysical disquisition in which this question has -been so ably obscured by writers on the subject, will not be entered. -It is sufficient to know that no testimony obtained from a subject in -a state of hypnotism, relating to any vital question which involves -the guilt or innocence of himself or his friends, is of any value -whatever. It is a popular belief, handed down through the ages, that -a somnambulic subject will always tell the truth, and that all the -secrets of a sleep-walker can be obtained from him for the asking. This -belief has also been held regarding the hypnotic subject; and it is -upon this assumption that the hypothetical value of his testimony in -criminal jurisprudence depends. It is true that, on ordinary questions, -the truth is always uppermost in the subjective mind. A hypnotic<span class="pagenum"><a name="Page_140" id="Page_140">[Pg 140]</a></span> -subject will often say, during the hypnotic sleep, that which he would -not say in his waking moments. Nevertheless, he never betrays a vital -secret. The reason is obvious to those who have followed the line -of argument in the preceding pages of this chapter. The instinct of -self-preservation, always alert to avert any danger which threatens -the individual, steps in to his defence. Instinctive auto-suggestion -here plays its subtle <i>rôle</i>, and no suggestion from another can -prevail against it. If the defence involves falsehood, a falsehood will -be told, without the slightest hesitation; and it will be told with -preternatural acumen, and with such plausible circumstantiality of -detail as to deceive the very elect. Neither will there be any variance -or shadow of turning after repeated experiments, for the memory of the -subjective mind is perfect.</p> - -<p>This rule holds good, not only with regard to secrets which involve -the personal safety of the individual, but in all matters pertaining -to his material interests, his reputation, or the interests of his -friends, whose secrets are confided to his care. That this is true is -presumptively proved by the fact that in all the years during which the -science of hypnotism has been practised, no one has ever been known to -betray the secrets of any society or order. The attempt has often been -made, but it has never succeeded. The truth of this assertion can be -demonstrated at any time by experiment.</p> - -<p>Such an experiment has a greater evidential value in establishing the -rule than almost any other laboratory experiment. A subject might -plunge a paper dagger into an imaginary man, or he might draw a check, -sign a note, a contract, or a deed, in obedience to experimental -suggestions, when he would not commit a real crime, or sign away his -birthright, in obedience to criminal suggestion. But when a subject -is asked to betray the secrets of a society to which he belongs, -it is quite a different matter. In the one case a compliance with -the suggestion proves nothing, simply because it is a laboratory -experiment. In the other case his refusal to comply with the suggestion -proves<span class="pagenum"><a name="Page_141" id="Page_141">[Pg 141]</a></span> everything, because his betrayal of such a secret in the -laboratory is just as vital as to betray it elsewhere.</p> - -<p>It is obvious, therefore, that the testimony of a hypnotized subject in -a court of justice can possess no evidential value whatever. Not one of -the conditions would be present which give weight to human testimony. -The subject could not be punished for perjury if he swore falsely. In -matters of indifference to him he would be in constant danger of being -swayed by the artful or accidental suggestion of another. A false -premise suggested to him at the start would color and pervert his whole -testimony. A cross-examination would utterly confuse him, and almost -inevitably restore him to normal consciousness. On questions of vital -interest to himself, auto-suggestion would cause him to resort to -falsehood if the truth would militate against him.</p> - -<p>It is thought that enough has been said to show that the dangers -attending the practice of hypnotism have been grossly exaggerated, and -that the sources of danger, which the people are so persistently warned -against, have no existence in fact. The premises laid down will not be -gainsaid by any who understand the law of suggestion. The conclusions -are inevitable. The law of auto-suggestion has been recognized by -Continental writers, as has been shown by extracts from their books; -but they have failed to carry it to its legitimate conclusion when -treating the subject of the legal aspects of hypnotism. It is perhaps -not strange that they should fail in this respect, in view of the -vital interest which physicians have in hypnotism as a therapeutic -agent. But they should remember that the subject is also of vital -interest to students of psychology, and that it is only by a study of -its psychological aspects that hypnotism can be intelligently applied -to the cure of disease. That the phenomena displayed through its -agency possess a significance which far transcends that which attaches -to it as a substitute for pills, is a proposition which will not be -disputed, even by those who seek to monopolize its forces. It is hoped, -therefore, that the psychological student will be graciously permitted -to pursue his studies at least until<span class="pagenum"><a name="Page_142" id="Page_142">[Pg 142]</a></span> it is shown that physicians enjoy -such a monopoly of the cardinal virtues that it is unsafe to intrust -the forces of nature in the hands of others.</p> - -<p>In the mean time the world at large will continue to believe that the -laws of hypnotism are no exception to the rule that the forces of -nature, when once understood, are designed for the highest good of -mankind; and they will continue to demand that those forces shall not -be monopolized by any man, or set of men, body politic, or corporation.</p> - -<p>From what has been said, the supreme folly of legislation to prohibit -experiments in hypnotism is manifest. No one will deny that when a -hypnotist permits himself to exercise his art in private he is in -possession of opportunities which, under other conditions, might give -him an undue advantage over a subject of the opposite sex; but, from -the very nature of things, that advantage is infinitely less than -that enjoyed by physicians in their habitual intercourse with their -patients. Until it is shown that physicians never take advantage of -their confidential relations with their patients; until it is shown -that physicians are exempt from human passions and frailties; or, -at least, until it is shown that physicians are more platonic in -their emotions than the ordinary run of human beings,—the world -will continue to regard their demand that the study of experimental -psychology shall be restricted by legislation to the medical -profession, as an exhibition of monumental impudence. It cannot be -forgotten that it was the medical profession that drove Mesmer into -a dishonored exile and a premature grave for the sole reason that -he healed the sick without the use of pills. The faculty ridiculed, -proscribed, and ostracized every medical man who dared to conduct an -honest investigation of mesmeric phenomena. And now that the scientists -of Europe are compelled to admit the therapeutic value of the science, -they are instant in demand that no one but physicians shall be -permitted to make experiments. It is perhaps natural and right that the -treatment of disease by means of drugs should be restricted to<span class="pagenum"><a name="Page_143" id="Page_143">[Pg 143]</a></span> those -who are educated in the proper use of drugs; but the employment of -psychic powers and remedies rests upon an entirely different footing. -Their demand that hypnotism be reserved for their exclusive use rests -not upon their knowledge of its laws, but is founded upon their wilful -ignorance of the fundamental principles which underlie the science.</p> - - - - - -<div class="footnotes"><h3>FOOTNOTES:</h3> - -<div class="footnote"> - -<p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span></a> Hypnotism, p. 337.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> Suggestive Therapeutics, p. 214.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22"><span class="label">[22]</span></a> Hypnotism, p. 171.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">[23]</span></a> Gregory on Animal Magnetism, p. 4.</p></div></div> - - - - - -<p class="center"> -<img src="images/illus012.jpg" alt="illustration" /> -</p> - - -<hr class="chap" /> -<p class="ph2"><a name="CHAPTER_XI" id="CHAPTER_XI">CHAPTER XI.</a></p> -<p><span class="pagenum"><a name="Page_144" id="Page_144">[Pg 144]</a></span></p> -<p class="center">PSYCHO-THERAPEUTICS.</p> - -<blockquote> - -<p class="hang">Historical Notes.—Mind Cure in Ancient Times.—Bible -Accounts.—Miracles of the Church.—Healing by the King's -Touch.—Views of Paracelsus and Pomponazzi.—Bernheim's -Experiments.—The Modern Schools.—Their Theories.—The -True Hypothesis applicable to all Systems.—Illustrations -of the Theory.—Producing a Blister by Suggestion.—Bloody -Stigmata.—Letters of Blood.—Objective Control of Subjective -Mind.—Subjective Control of Bodily Functions.—The Necessary -Mental Conditions.—The Precepts and Example of Christ.—Subjective -Faith alone required.—Discussion of Various Systems.—Christian -Science, etc.—General Conclusions.</p> -</blockquote> - - -<p class="drop"><span class="uppercase">In</span> the whole range of psychological research there is no branch of the -study of such transcendent practical interest and importance to the -world as that which pertains to its application to the cure of disease. -That there resides in mankind a psychic power over the functions and -sensations of the body, and that that power can be invoked at will, -under certain conditions, and applied to the alleviation of human -suffering, no longer admits of a rational doubt. The history of all -nations presents an unbroken line of testimony in support of the truth -of this proposition. In the infancy of the world the power of secretly -influencing men for good or evil, including the healing of the sick, -was possessed by the priests and saints of all nations. Healing of the -sick was supposed to be a power derived directly from God, and it was -exerted by means of prayers and ceremonies, laying on of hands and -incantations, amulets and talismans, rings, relics, and images, and the -knowledge of it was transmitted with the sacred mysteries.</p> - -<p><span class="pagenum"><a name="Page_145" id="Page_145">[Pg 145]</a></span></p> - -<p>Numerous examples of the practice of healing by the touch and by the -laying on of hands are related in the Old Testament. Moses was directed -by the Lord to transmit his power and honor to Joshua by the laying on -of hands. Elijah healed the dead child by stretching himself upon the -body and calling upon the name of the Lord, and Elisha raised the dead -son of the Shunammite woman by the same means. It was even supposed -that the power survived his death. The New Testament is full of -examples of the most striking character, and the promise of the Master -to those who believe,—"In my name shall they cast out devils; they -shall speak with new tongues; they shall take up serpents; and if they -drink any deadly thing, it shall not hurt them; they shall lay their -hands on the sick, and they shall recover,"—applies to all mankind -to-day as well as to his followers upon whom he had conferred his power -in person. That this power was transmitted to future generations, and -that the saints and others regarded it as the heritage of the Church -and employed it with humble faith, in imitation of the Master, for the -good of mankind, is shown by numerous examples. While the chroniclers -have undoubtedly embellished many actual cures and recited many -fictitious ones, the fact that the saints and others possessed healing -powers cannot be questioned. Thus, Saint Patrick, the Irish apostle, -healed the blind by laying on his hands.</p> - -<blockquote> - -<p>"Saint Bernard," says Ennemoser, "is said to have restored eleven -blind persons to sight, and eighteen lame persons to the use of -their limbs in one day at Constance. At Cologne he healed twelve -lame, caused three dumb persons to speak, ten who were deaf to -hear, and, when he himself was ill, Saint Lawrence and Saint -Benedict appeared to him, and cured him by touching the affected -part. Even his plates and dishes are said to have cured sickness -after his death! The miracles of Saints Margaret, Katherine, -Hildegarde, and especially the miraculous cures of the two holy -martyrs, Cosmos and Damianus, belong to this class. Among others, -they freed the Emperor Justinian from an incurable sickness. Saint -Odilia embraced in her arms a leper who was shunned by all men, -warmed him, and restored him to health.</p> - -<p><span class="pagenum"><a name="Page_146" id="Page_146">[Pg 146]</a></span></p> - -<p>"Remarkable above all others are those cases where persons who were -at the point of death have recovered by holy baptism or extreme -unction. The Emperor Constantine is one of the most singular -examples. Pyrrhus, king of Epirus, had the power of assuaging colic -and affections of the spleen by laying the patients on their backs -and passing his great toe over them. The Emperor Vespasian cured -nervous affections, lameness, and blindness, solely by the laying -on of his hands. According to Cœius Spartianus, Hadrian cured -those afflicted with dropsy by touching them with the points of -his fingers, and recovered himself from a violent fever by similar -treatment. King Olaf healed Egill on the spot by merely laying -his hands upon him and singing proverbs. The kings of England and -France cured diseases of the throat by touch. It is said that the -pious Edward the Confessor, and, in France, that Philip the First -were the first who possessed this power. In England the disease was -therefore called 'king's evil.' In France this power was retained -till within a recent period. Among German princes this curative -power was ascribed to the Counts of Hapsburg, and also that they -were able to cure stammering by a kiss. Pliny says, 'There are men -whose whole bodies possess medicinal properties,—as the Marsi, -the Psyli, and others, who cure the bite of serpents merely by the -touch.' This he remarks especially of the island of Cyprus, and -later travellers confirm these cures by the touch. In later times -the Salmadores and Ensalmadores of Spain became very celebrated, -who healed almost all diseases by prayer, laying on of the hands, -and by the breath. In Ireland, Valentine Greatrakes cured at first -king's evil by his hands; later, fever, wounds, tumors, gout, and -at length all diseases. In the seventeenth century the gardener -Levret and the notorious Streeper performed cures in London by -stroking with the hand. In a similar manner cures were performed -by Michael Medina and the Child of Salamanca; also Marcellus -Empiricus. Richter, an innkeeper at Royen, in Silicia, cured, in -the years 1817, 1818, many thousands of sick persons in the open -fields by touching them with his hands. Under the popes, laying on -of the hands was called 'chirothesy.'"</p></blockquote> - -<p>Again, Ennemoser says:—</p> - -<blockquote> - -<p>"As regards the resemblance which the science bears to magnetism, -it is certain that not only were the ancients acquainted with an -artificial method of treating disease, but also with somnambulism -itself. Among others, Agrippa von Net<span class="pagenum"><a name="Page_147" id="Page_147">[Pg 147]</a></span>tesheim speaks of this -plainly when he says, in his 'Occulta Philosophia' (page 451): -'There is a science, known to but very few, of illuminating and -instructing the mind, so that at one step it is raised from the -darkness of ignorance to the light of wisdom. This is produced -principally by a species of artificial sleep, in which a man -forgets the present, and, as it were, perceives the future through -divine inspiration. Unbelieving and wicked persons can also be -deprived of this power by secret means.'"</p></blockquote> - -<p>Coming down to more recent times, we find that cures, seemingly -miraculous, are as common to-day as at any period of the world's -history. In fact, one unbroken line of such phenomena is presented to -the student of psycho-therapeutics, which extends from the earliest -period of recorded history to the present time. At no time in the -world's history has there been such a widespread interest in the -subject as now; and the hopeful feature is that the subject is no -longer relegated to the domain of superstition, but is being studied by -all classes of people, from the ablest scientists down to the humblest -peasant. The result is that theories almost innumerable have been -advanced to account for what all admit to be a fact, namely, that there -exists a power to alleviate human suffering, which lies not within the -domain of material science, but which can be invoked at the will of man -and controlled by human intelligence.</p> - -<p>It would be tedious and unprofitable to discuss at length the numerous -theories advanced by the different sects and schools which have an -existence to-day. It is sufficient to know that all these schools -effect cures of the most wonderful character, many of them taking rank -with the miracles of the Master. This one fact stands out prominent -and significant, namely, that the theories advanced to account for the -phenomena seem to have no effect upon the power invoked.</p> - -<p>Paracelsus stated what is now an obvious scientific fact when he -uttered these words:—</p> - -<blockquote> - -<p>"Whether the object of your faith be real or false, you will -nevertheless obtain the same effects. Thus, if I believe in<span class="pagenum"><a name="Page_148" id="Page_148">[Pg 148]</a></span> Saint -Peter's statue as I should have believed in Saint Peter himself, -I shall obtain the same effects that I should have obtained from -Saint Peter. But that is superstition. Faith, however, produces -miracles; and whether it is a true or a false faith, it will always -produce the same wonders."</p></blockquote> - -<p>Much to the same effect are the words uttered in the sixteenth century -by Pomponazzi:—</p> - -<blockquote> - -<p>"We can easily conceive the marvellous effects which confidence -and imagination can produce, particularly when both qualities are -reciprocated between the subjects and the person who influences -them. The cures attributed to the influence of certain relics -are the effect of this imagination and confidence. Quacks and -philosophers know that if the bones of any skeleton were put in -place of the saint's bones, the sick would none the less experience -beneficial effects, if they believed that they were near veritable -relics."</p></blockquote> - -<p>Bernheim,<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a> quoting the foregoing passages, follows with a story, -related by Sobernheim, of a man with a paralysis of the tongue which -had yielded to no form of treatment, who put himself under a certain -doctor's care. The doctor wished to try an instrument of his own -invention, with which he promised himself to get excellent results. -Before performing the operation, he introduced a pocket thermometer -into the patient's mouth. The patient imagined it to be the instrument -which was to save him. In a few minutes he cried out joyfully that he -could once more move his tongue freely.</p> - -<blockquote> - -<p>"Among our cases," continues Bernheim, "facts of the same sort -will be found. A young girl came into my service, having suffered -from complete nervous aphonia for nearly four weeks. After making -sure of the diagnosis, I told my students that nervous aphonia -sometimes yielded instantly to electricity, which might act simply -by its suggestive influence. I sent for the induction apparatus. -Before using it I wanted to try simple suggestion by affirmation. -I applied my hand over the larynx and moved it a little, and said, -'Now you can speak aloud.' In an<span class="pagenum"><a name="Page_149" id="Page_149">[Pg 149]</a></span> instant I made her say 'a,' then -'b,' then 'Maria.' She continued to speak distinctly; the aphonia -had disappeared.</p> - -<p>"'The "Bibliothèque choisie de Médecine,"' says Hack Tuke, 'gives -a typical example of the influence exercised by the imagination -over intestinal action during sleep. The daughter of the consul at -Hanover, aged eighteen, intended to use rhubarb, for which she had -a particular dislike, on a following day. She dreamed that she had -taken the abhorred dose. Influenced by this imaginary rhubarb, she -waked up, and had five or six easy evacuations.'</p> - -<p>"The same result is seen in a case reported by Demangeon.<a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">[25]</a> -'A monk intended to purge himself on a certain morning. On the -night previous he dreamed that he had taken the medicine, and -consequently waked up to yield to nature's demands. He had eight -movements.'</p> - -<p>"But among all the moral causes which, appealing to the -imagination, set the cerebral mechanism of possible causes at work, -none is so efficacious as religious faith. Numbers of authentic -cures have certainly been due to it.</p> - -<p>"The Princess of Schwartzenburg had suffered for eight years from -a paraplegia for which the most celebrated doctors in Germany and -France had been consulted. In 1821 the Prince of Hohenlohe, who had -been a priest since 1815, brought a peasant to the princess, who -had convinced the young prince of the power of prayer in curing -disease. The mechanical apparatus, which had been used by Dr. Heine -for several months to overcome the contracture of the limbs, was -removed. The prince asked the paralytic to join her faith both to -his and the peasant's. 'Do you believe you are already helped?' -'Oh, yes, I believe so most sincerely!' 'Well, rise and walk.' At -these words the princess rose and walked around the room several -times, and tried going up and down stairs. The next day she went to -church, and from this time on she had the use of her limbs."<a name="FNanchor_26_26" id="FNanchor_26_26"></a><a href="#Footnote_26_26" class="fnanchor">[26]</a></p></blockquote> - -<p>Bernheim then proceeds to give a <i>résumé</i> of some of the histories -of cures which took place at Lourdes, where thousands flock annually -to partake of the healing waters of the famous grotto. The history -of that wonderful place is too well known to need repetition here. -It is sufficient to say that thousands of cures have been effected -there through<span class="pagenum"><a name="Page_150" id="Page_150">[Pg 150]</a></span> prayer and religious faith, and the cures are as well -authenticated as any fact in history or science.</p> - -<p>The most prominent and important methods of healing the sick now in -vogue may be briefly summarized as follows:</p> - -<p>1. <i>Prayer and religious faith</i>, as exemplified in the cures performed -at Lourdes and at other holy shrines. To this class also belong the -cures effected by prayer alone, the system being properly known in this -country as the Faith Cure and the Prayer Cure.</p> - -<p>2. <i>The Mind Cure</i>,—"a professed method of healing which rests upon -the suppositions that all diseased states of the body are due to -abnormal conditions of the mind, and that the latter (and thus the -former) can be cured by the direct action of the mind of the healer -upon the mind of the patient."<a name="FNanchor_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">[27]</a></p> - -<p>3. <i>Christian Science.</i>—This method of healing rests upon the -assumption of the unreality of matter. This assumed as a major premise, -it follows that our bodies are unreal, and, consequently, there is no -such thing as disease, the latter existing only in the mind, which is -the only real thing in existence.</p> - -<p>4. <i>Spiritism</i>, which is a system of healing based on the supposed -interposition of spirits of the dead, operating directly, or indirectly -through a medium, upon the patient.</p> - -<p>5. <i>Mesmerism.</i>—This includes all the systems of healing founded on -the supposition that there exists in man a fluid which can be projected -upon another, at the will of the operator, with the effect of healing -disease by the therapeutic action of the fluid upon the diseased -organism.</p> - -<p>6. <i>Suggestive Hypnotism.</i>—This method of healing rests upon the law -that persons in the hypnotic condition are constantly controllable by -the power of suggestion, and that by this means pain is suppressed, -function modified, fever calmed, secretion and excretion encouraged, -etc., and thus nature, the healer, is permitted to do the work of -restoration.</p> - -<p>Each of these schools is subdivided into sects, entertaining modified -theories of causation, and employing modified<span class="pagenum"><a name="Page_151" id="Page_151">[Pg 151]</a></span> processes of applying -the force at their command. There is but one thing common to them all, -and that is that they all cure diseases.</p> - -<p>We have, then, six different systems of psycho-therapeutics, based upon -as many different theories, differing as widely as the poles, and each -presenting indubitable evidence of being able to perform cures which in -any age but the present would have been called miraculous.</p> - -<p>The most obvious conclusion which strikes the scientific mind is that -there must be some underlying principle which is common to them all. It -is the task of science to discover that principle.</p> - -<p>It will now be in order to recall to the mind of the reader, once more, -the fundamental propositions of the hypothesis under consideration. -They are,—</p> - -<p>First, that man is possessed of two minds, which we have distinguished -by designating one as the objective mind, and the other as the -subjective mind.</p> - -<p>Secondly, that the subjective mind is constantly amenable to control by -the power of suggestion.</p> - -<p>These propositions having been established, at least provisionally, -by the facts shown in the foregoing chapters, it now remains to -present a subsidiary proposition, which pertains to the subject of -psycho-therapeutics, namely:—</p> - -<p><i>The subjective mind has absolute control of the functions, conditions, -and sensations of the body.</i></p> - -<p>This proposition seems almost self-evident, and will receive the -instant assent of all who are familiar with the simplest phenomena of -hypnotism. It is well known, and no one at all acquainted with hypnotic -phenomena now disputes the fact, that perfect anesthesia can be -produced at the will of the operator simply by suggestion. Hundreds of -cases are recorded where the most severe surgical operations have been -performed without pain upon patients in the hypnotic condition. The -fact can be verified at any time by experiment on almost any hypnotic -subject, and in case of particularly sensitive subjects the phenomena -can be produced in the waking condition. How the subjective<span class="pagenum"><a name="Page_152" id="Page_152">[Pg 152]</a></span> mind -controls the functions and sensations of the body, mortal man may never -know. It is certain that the problem cannot be solved by reference to -physiology or cerebral anatomy. It is simply a scientific fact which we -must accept because it is susceptible of demonstration, and not because -its ultimate cause can be explained.</p> - -<p>The three foregoing fundamental propositions cover the whole domain of -psycho-therapeutics, and constitute the basis of explanation of all -phenomena pertaining thereto.</p> - -<p>It seems almost superfluous to adduce facts to illustrate the wonderful -power which the subjective mind possesses over the functions of the -body, beyond reminding the reader of the well-known facts above -mentioned regarding the production of the phenomena of anesthesia by -suggestion. Nevertheless, it must not be forgotten that the production -of anesthesia in a healthy subject is a demonstration of subjective -power which implies far more than appears upon the surface. The normal -condition of the body is that of perfect health, with all the senses -performing their legitimate functions. The production of anesthesia -in a normal organism is, therefore, the production of an abnormal -condition. On the other hand, the production of anesthesia in a -diseased organism implies the restoration of the normal condition, -that is, a condition of freedom from pain. In this, all the forces of -nature unite to assist. And as every force in nature follows the lines -of least resistance, it follows that it is much easier to cure diseases -by mental processes than it is to create them; provided always that we -understand the <i>modus operandi</i>.</p> - -<p>It is well known that the symptoms of almost any disease can be induced -in hypnotic subjects by suggestion. Thus, partial or total paralysis -can be produced; fever can be brought on, with all the attendant -symptoms, such as rapid pulse and high temperature, flushed face, -etc.; or chills, accompanied by a temperature abnormally low; or the -most severe pains can be produced in any part of the body or limbs. -All these facts are well known, and still more wonderful facts are -stated in all the recent scientific works<span class="pagenum"><a name="Page_153" id="Page_153">[Pg 153]</a></span> on hypnotism. For instance, -Bernheim states that he has been able to produce a blister on the back -of a patient by applying a postage-stamp and suggesting to the patient -that it was a fly-plaster. This is confirmed by the experiments of Moll -and many others, leaving no doubt of the fact that structural changes -are a possible result of oral suggestion. On this subject Bernheim -makes the following observations:—</p> - -<blockquote> - -<p>"Finally, hemorrhages and bloody stigmata may be induced in certain -subjects by means of suggestion.</p> - -<p>"MM. Bourru and Burot of Rochefort have experimented on this -subject with a young marine, a case of hystero-epilepsy. M. Bourru -put him into the somnambulistic condition, and gave him the -following suggestion: 'At four o'clock this afternoon, after the -hypnosis, you will come into my office, sit down in the arm-chair, -cross your arms upon your breast, and your nose will begin to -bleed.' At the hour appointed the young man did as directed. -Several drops of blood came from the left nostril.</p> - -<p>"On another occasion the same investigator traced the patient's -name on both his forearms with the dull point of an instrument. -Then, when the patient was in the somnambulistic condition, he -said, 'At four o'clock this afternoon you will go to sleep, and -your arms will bleed along the lines which I have traced, and your -name will appear written on your arms in letters of blood.' He was -watched at four o'clock and seen to fall asleep. On the left arm -the letters stood out in bright red relief, and in several places -there were drops of blood. The letters were still visible three -months afterwards, although they had grown gradually faint.</p> - -<p>"Dr. Mabille, director of the Insane Asylum at Lafond, near -Rochelle, a former pupil of excellent standing, repeated the -experiment made upon the subject at Rochefort, after he was removed -to the asylum, and confirmed it. He obtained instant hemorrhage -over a determined region of the body. He also induced an attack -of spontaneous somnambulism, in which the patient, doubting his -personality, so to speak, suggested to himself the hemorrhagic -stigmata on the arm, thus repeating the marvellous phenomena of the -famous stigmatized auto-suggestionist, Louis Lateau.</p> - -<p>"These facts, then, seem to prove that suggestion may act upon -the cardiac function and upon the vaso-motor system. Phenomena -of this order, however, rarely occur. They are<span class="pagenum"><a name="Page_154" id="Page_154">[Pg 154]</a></span> exceptional, -and are obtained in certain subjects only. I have in vain tried -to reproduce them in many cases. These facts are sufficient to -prove, however, that when in a condition of special psychical -concentration, the brain can influence even the organic functions, -which in the normal state seem but slightly amenable to the -will."<a name="FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Footnote_28_28" class="fnanchor">[28]</a></p></blockquote> - -<p>These facts demonstrate at once the correctness of two of the -fundamental propositions before stated; namely, the constant -amenability of the subjective mind to the power of suggestion, and the -perfect control which the subjective mind exercises over the functions, -sensations, and conditions of the body. All the foregoing phenomena -represent abnormal conditions induced by suggestion, and are, as before -stated, all the more conclusive proofs of the potency of the force -invoked.</p> - -<p>If, therefore, there exists in man a power which, in obedience to the -suggestion of another, is capable of producing abnormal conditions in -defiance of the natural instincts and desires of all animal creation, -how much more potent must be a suggestion which operates in harmony -with the natural instinctive desire of the patient for the restoration -of normal conditions, and with the constant effort of nature to -bring about that result! At the risk of repetition, the self-evident -proposition will be restated, that the instinct of self-preservation is -the strongest instinct of our nature, and constitutes a most potent, -ever-present, and constantly operative auto-suggestion, inherent -in our very nature. It is obvious that any outside suggestion must -operate with all the greater potentiality when it is directed on -lines in harmony with instinctive auto-suggestion. It follows that -normal conditions can be restored with greater ease and certainty, -other things being equal, than abnormal conditions can be induced. -And thus it is that by the practice of each of the various systems -of psycho-therapeutics we find that the most marvellous cures are -effected, and are again reminded of the words of Paracelsus: "Whether<span class="pagenum"><a name="Page_155" id="Page_155">[Pg 155]</a></span> -the object of your faith be real or false, you will nevertheless obtain -the same effects."</p> - -<p>This brings us to the discussion of the essential mental -condition prerequisite to the success of every experiment in -psycho-therapeutics,—faith.</p> - -<p>That faith is the essential prerequisite to the successful exercise of -psychic power is a proposition which has received the sanction of the -concurrent experience of all the ages. Christ himself did not hesitate -to acknowledge his inability to heal the sick in the absence of that -condition precedent, which he held to be essential, not only to the -enjoyment of the blessings which he so freely bestowed in this world, -but to the attainment of eternal life. "Oh, ye of little faith," was -his reproof to his followers when they returned to him and announced -the decrease of their powers to heal the sick; thus proving that he -regarded faith as an essential element of success, not only in the -patient, but in the healer also.</p> - -<p>If the Great Healer thus acknowledged a limitation of his powers, how -can we, his humble followers, hope to transcend the immutable law by -which he was governed?</p> - -<p>"Why is it that our belief has anything to do with the exercise of the -healing power?" is a question often asked. To this the obvious and only -reply is that the healing power, being a mental, or psychic, force, -is necessarily governed by mental conditions. Just why faith is the -necessary mental attitude of the patient can never be answered until we -are able to fathom the ultimate cause of all things. The experience of -all the ages shows it to be a fact, and we must accept it as such, and -content ourselves with an effort to ascertain its relations to other -facts, and, if possible, to define its limitations and ascertain the -means of commanding it at will.</p> - -<p>It is safe to say that the statement of the fact under consideration -has done more to retard the progress of the science of psychic healing -than all other things combined. The sceptic at once concludes that, -whatever good the system may do to credulous people, it can never be -of benefit<span class="pagenum"><a name="Page_156" id="Page_156">[Pg 156]</a></span> to him, because he "does not believe in such things." -And it is just here that the mistake is made,—a mistake that is -most natural in the present state of psychic knowledge, and one that -is all but universal. It consists in the assumption that the faith -of the objective mind has anything to do with the requisite mental -attitude. The reader is again requested to call to mind the fundamental -propositions of the hypothesis under discussion, namely, the dual -personality and the power of suggestion.</p> - -<p>It follows from the propositions of our hypothesis, which need not be -here repeated at length, that the subjective mind of an individual is -as amenable to control by the suggestions of his own objective mind as -it is by the suggestions of another. The law is the same. It follows -that, whatever may be the objective belief of the patient, if he will -assume to have faith, actively or passively, the subjective mind will -be controlled by the suggestion, and the desired result will follow.</p> - -<p><i>The faith required for therapeutic purposes is a purely subjective -faith, and is attainable upon the cessation of active opposition on -the part of the objective mind.</i> And this is why it is that, under all -systems of mental therapeutics, the perfect passivity of the patient -is insisted upon as the first essential condition. Of course, it is -desirable to secure the concurrent faith both of the objective and -subjective minds; but it is not essential, if the patient will in good -faith make the necessary auto-suggestion, as above mentioned, either in -words, or by submitting passively to the suggestions of the healer.</p> - -<p>It is foreign to the purpose of this book to discuss at length the -various systems of mental therapeutics further than is necessary for -the elucidation of our hypothesis. The theories upon which the several -systems are founded will not, therefore, be commented upon, <i>pro</i> -or <i>con</i>, except where they furnish striking illustrations of the -principles herein advanced.</p> - -<p>Christian science, so called, furnishes a very striking example of the -principle involved in the proposition that<span class="pagenum"><a name="Page_157" id="Page_157">[Pg 157]</a></span> the requisite subjective -faith may be acquired without the concurrence of objective belief, and -even in defiance of objective reason. That system is based upon the -assumption that matter has no real existence; consequently we have no -bodies, and hence no disease of the body is possible. It is not known -whether the worthy lady founder of the school ever stopped to reduce -her foundation principles to the form of a syllogism. It is presumed -not, for otherwise their intense, monumental, and aggressive absurdity -would have become as apparent to her as it is to others. Let us see how -they look in the form of a syllogism:—</p> - -<p>Matter has no existence. Our bodies are composed of matter. Therefore -our bodies have no existence.</p> - -<p>It follows, of course, that disease cannot exist in a non-existent body.</p> - -<p>That the above embraces the basis of the system called Christian -science no one who has read the works of its founder will deny. Of -course, no serious argument can be adduced against such a self-evident -absurdity. Nevertheless, there are two facts connected with this system -which stand out in bold relief: One is that it numbers its followers -by the hundred thousand; and the other is that the cures effected by -its practitioners are of daily occurrence and of the most marvellous -character.</p> - -<p>The first of these facts demonstrates the truth of the trite saying -that any system of belief, if earnestly advocated, will find plenty -of followers. The second shows in the most conclusive manner that the -faith of the objective mind is not a necessary factor in the cure of -disease by psychic processes.</p> - -<p>It seems obvious that no greater demand could be made upon the -resources of our credulity than to tell us that all that is visible -or tangible to our objective senses has no real existence. And yet -that is what the patient of Christian science is invited to believe -as a condition precedent to his recovery. Of course he feels at first -that his intelligence is insulted, and he protests against such a -palpable absurdity. But he is quieted by soothing words,<span class="pagenum"><a name="Page_158" id="Page_158">[Pg 158]</a></span> and is told -to get himself into a perfectly passive condition, to say nothing -and to think of nothing for the time being. In some cases patients -are advised to hold themselves in the mental attitude of denying the -possible existence of disease. The essential condition of passivity -being acquired by the patient, the healer also becomes passive, and -assumes the mental attitude of denying the existence of disease in the -patient,—or elsewhere, for that matter,—and affirms with constant -iteration the condition of perfect healthfulness. After a séance of -this kind, lasting perhaps half-an-hour, the patient almost inevitably -finds immense relief, and often feels himself completely restored to -health. To say that the patient is surprised, is but feebly to convey -his impressions; he is confounded. The healer triumphantly asks, "What -do you think of my theory now?" It is of little use for him to reply -that he does not see that the theory is necessarily correct because he -was healed. Most likely he fails to think of that, in his gratitude for -restored health. But if he does, he is met by the triumphant response, -"By their fruits ye shall know them." To the average mind, untrained to -habits of logical reasoning, that settles the question; and Christian -science has scored a triumph and secured a follower. He may not be able -to see quite clearly the logical sequences involved, he may be even -doubtful whether the theory is necessarily correct; but not being able -to formulate his objections, he contents himself with the thought that -he is not yet far enough advanced in "science" to understand that which -seems so clear to the mind of his teacher. In any event, he ceases -to antagonize the theory by any process of reasoning, and eventually -believes, objectively as well as subjectively, in the substantial -correctness of the fundamental theory. In the mean time it is easy to -see that his subjective faith has been made perfect by his passivity -under treatment, and that his objective faith has been confirmed by his -restoration to health.</p> - -<p>In all systems of healing, the processes, or rather the conditions, are -essentially the same, the first essential condition,<span class="pagenum"><a name="Page_159" id="Page_159">[Pg 159]</a></span> as before stated, -being the perfect passivity and receptivity of the patient. That is -always insisted upon, and it is the essential prerequisite, be the -theory and method of operation what they may. The rest is accomplished -by suggestion. Thus, the whole science of mental healing may be -expressed in two words,—passivity, and suggestion.</p> - -<p>By passivity the patient becomes receptive of subjective impressions. -He becomes partially hypnotic, and sometimes wholly so. The more -perfectly he is hypnotized, the surer the favorable result. But, in -any case, perfect passivity is sure to bring about a good result. -In the Christian science methods the healer also becomes passive, -and partially self-hypnotized. And this constitutes the difference -between individual healers by that method. The more easily the healer -can hypnotize himself, and the more perfect that condition, the more -powerful will be the effect on the patient. The reason is this: -the suggestions to the subjective mind of the patient are conveyed -telepathically from the subjective mind of the healer. In order to -produce that effect in perfection, it becomes necessary both for -patient and healer to be in a partially hypnotic condition. The -two subjective minds are then <i>en rapport</i>. The subjective mind of -the healer, being properly instructed beforehand, then conveys the -necessary suggestions to the subjective mind of the patient. The -latter, being necessarily controlled by such suggestion, exercises -its functions in accordance therewith; and having absolute control of -the sensations, functions, and conditions of the body, it exercises -that control; and the result is that pain is relieved, and the normal -condition of health is restored.</p> - -<p>It is not, however, always necessary that either the patient or the -healer should become even partially hypnotized, provided the requisite -faith or confidence is established in the subjective mind of the -patient. In such a case, however, it requires a concurrence both of -objective and subjective faith to produce the best results.</p> - -<p>It has been claimed by some mental healers that faith on the part of -the patient is not an essential prerequisite to<span class="pagenum"><a name="Page_160" id="Page_160">[Pg 160]</a></span> successful healing. -Doubtless some of the more ignorant ones believe that statement. But -an observation of the methods of treatment employed by some who make -this claim leads one to suppose that the statement often made to their -patients that faith is unnecessary is rather a cunning evasion of the -truth for the very purpose of inspiring faith. Thus, a patient enters -the sanctum of a mental healer, and begins by saying, "I understand -that it is necessary that your patients have faith before they can be -healed. If that is the case, I never can be healed by mental treatment, -for I am utterly sceptical on the subject." To which the ready reply -is, "Faith is unnecessary under my system. I do not care what you -believe, for I can heal you, however sceptical you may be." This is -generally satisfactory to the sceptic. He brightens with hope, and -submits to the treatment, full of the faith that he is to be healed -without faith. It is superfluous to add that by this stroke of policy -the healer has inspired the patient with all the faith required, -namely, the faith of his subjective mind. I will not animadvert upon -the propriety of this course, though I cannot help but contrast it with -that of the Great Healer, who never descended to falsehood, even to the -end that good might come. He always told his followers frankly that -faith was essential; and his words are as true to-day as they were when -he proclaimed to mankind that great secret of occult power. Jesus was -the first to proclaim the great law of faith; and when he uttered that -one word, he epitomized the whole science of psycho-therapeutics.</p> - - - - - -<div class="footnotes"><h3>FOOTNOTES:</h3> - -<div class="footnote"> - -<p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">[24]</span></a> Suggestive Therapeutics, p. 197.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> De l'Imagination, 1879.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">[26]</span></a> Charpignon.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_27_27" id="Footnote_27_27"></a><a href="#FNanchor_27_27"><span class="label">[27]</span></a> Century Dictionary.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_28_28" id="Footnote_28_28"></a><a href="#FNanchor_28_28"><span class="label">[28]</span></a> Suggestive Therapeutics, pp. 36, 37.</p></div></div> - - - - - -<p class="center"> -<img src="images/illus013.jpg" alt="illustration" /> -</p> - - -<hr class="chap" /> -<p class="ph2"><a name="CHAPTER_XII" id="CHAPTER_XII">CHAPTER XII.</a></p> -<p><span class="pagenum"><a name="Page_161" id="Page_161">[Pg 161]</a></span></p> -<p class="center">PSYCHO-THERAPEUTICS (<i>continued</i>).</p> - -<blockquote> - -<p class="hang">Methods classified in Two Divisions.—Mental and Oral -Suggestions.—Absent Treatment.—Christian Scientists -handicapped by Absurd Theories.—They claim too much.—The Use -of Drugs.—Dangers arising from too Radical Change.—Importance -of Favorable Mental Environment.—Mental Healing requires -Mental Conditions.—Treatment by Hypnotism.—Bernheim's -Methods.—Illustrative Cases.—The Practical Value of the -System.—The Illogical Limitations of the Theory.—Potency of -Telepathic Suggestion.—Researches of the Society for Psychical -Research.—Mr. Gurney's Experiments.—They demonstrate the Theory -of Effluent Emanations.—Diagnosis by Intuition.—Potency of -Mesmerism.—Permanency of Cures.—Conditions necessary.—The -Example of Jesus.—Self-healing by Auto-suggestion.</p> -</blockquote> - - -<p class="drop"><span class="uppercase">The</span> science of mental therapeutics may be classed in two general -divisions, which are distinguished by the different methods of -operation. The same general principle underlies both, but the results -are attained by different modes of procedure.</p> - -<p>The first method is by passivity on the part of the patient, and mental -suggestion by the healer.</p> - -<p>The second is by passivity on the part of the patient, and oral -suggestion by the healer.</p> - -<p>In ordinary practice both methods are used; that is to say, the oral -suggestionist often unconsciously telepaths a mental suggestion to the -subjective mind of the patient. If he thoroughly believes the truth -of his own suggestions, the telepathic effect is sure to follow, and -always to the manifest advantage of the patient. This is why it is that -in all works on hypnotism and mesmerism the value and im<span class="pagenum"><a name="Page_162" id="Page_162">[Pg 162]</a></span>portance of -self-confidence on the part of the healer, or, in other words, belief -in his own suggestions, is so strenuously insisted upon. Practice and -experience have demonstrated the fact, but no writer on the subject -attempts to give a scientific explanation of it. But when it is known -that telepathy is the normal method of communication between subjective -minds, and that in healing by mental processes it is constantly -employed, consciously or unconsciously to the persons, the explanation -is obvious.</p> - -<p>Again, where mental suggestion is chiefly relied upon, the healer -usually begins operations by making oral suggestions. Thus, the -Christian scientist begins by carefully educating his patient in the -fundamental doctrines of the school, and explaining the effects which -are expected to follow the treatment. The mind is thus prepared by -oral suggestions to receive the necessary mental impressions when the -treatment proper begins. The most effective method of healing employed -by that school consists in what it denominates "absent treatment." -This is effected by purely telepathic means. The patient is absent, -and often knows nothing, objectively, of what is being done for him. -The healer sits alone and becomes passive; or, in other words, becomes -partially self-hypnotized, and addresses the patient mentally, and -proceeds to argue the question with him. The condition of health is -strongly asserted and insisted upon, and the possibility of disease -as strenuously denied. The advantages of this means of treatment are -obvious. The telepathic suggestions are made solely to the subjective -mind of the patient, and do not rise above the threshold of his -consciousness. The subjective mind, being constantly amenable to -control by the power of suggestion, accepts the suggestions offered, -and, having in its turn perfect control of the functions and conditions -of the body, it proceeds to re-establish the condition of health. -In other words, it abandons the abnormal idea of disease; and, in -obedience to the telepathic suggestions of the healer, it seizes upon -the normal idea of health. It will readily be seen that by this method -of treatment the patient<span class="pagenum"><a name="Page_163" id="Page_163">[Pg 163]</a></span> is placed in the best possible condition for -the reception of healthful suggestions. He is necessarily in a passive -condition. That is, being unconscious, objectively, of the mental -suggestions which are being made to his subjective mind, he is not -handicapped by antagonistic auto-suggestions arising from objective -doubt of the power of the healer, or of the correctness of his -theories. The latter is the most serious obstacle which the Christian -scientist has to contend with; and it is safe to say that if his school -had not been handicapped by a theory which shocks the common-sense of -the average man, its sphere of usefulness would have been much larger -than it is now. The school is doing a great and noble work as it is, -but it is chiefly among those who are credulous enough to disbelieve -the evidence of their own senses. There is, however, a large and -growing class of people, calling themselves Christian scientists, who -ignore the fundamental absurdities of the theory of the founder of -the sect, and content themselves with the knowledge that the practice -produces good results. Each one of these formulates a theory of his -own, and each one finds that, measured by the standard of results, his -theory is correct. The obvious conclusion is that one theory is as good -as another, provided always that the mode of operation under it does -not depart, in any essential particular, from the standard, and that -the operator has the requisite faith in his own theory and practice.</p> - -<p>Another circumstance which handicaps the enthusiastic votaries of -each of the schools consists in the tendency of all reformers to -claim too much for their systems. Forgetting that they have to deal -with a generation of people with a hereditary belief in the power of -medicines to cure disease, a people whose habits of life and thought -are materialistic to the last degree, they expect to change that -belief instantaneously, and cause the new method to take the place -of the old in all cases and under all circumstances. In other words, -they expect to cure all diseases by mental methods alone, and they -seek to prohibit their patients from employing any other physician -or using any medicines<span class="pagenum"><a name="Page_164" id="Page_164">[Pg 164]</a></span> whatever. This is wrong in theory and often -dangerous in practice. It may be true, and doubtless is, that one -great source of the power of drugs to heal disease is attributable -to the mental impression created upon the mind of the patient at -the time the drug is administered. This being true, it follows that -when a patient believes in drugs, drugs should be administered. If -Christian science or any other mental method of healing can then be -made available as an auxiliary, it should be employed. But this is just -what the ultra-reformers refuse to do. They insist upon the discharge -of the family physician, and the destruction of all the medicines -in the house, before they will undertake to effect a cure by mental -processes. It frequently happens that the patient is not sufficiently -well grounded in the new faith, or is afflicted with some disease not -readily reached by mental processes, and dies on their hands, when -perhaps he might have been saved by the combined efforts of the family -doctor and the Christian scientist. Be that as it may, when the patient -dies under such circumstances, the Christian scientist must needs bear -the brunt of popular condemnation. It goes without saying that one -such case does more to retard the progress of mental therapeutics in -popular estimation than a thousand miraculous cures can do to promote -it. Again, much harm is done to the cause of mental healing by claiming -for it too wide a field of usefulness. Theoretically, all the diseases -which flesh is heir to are curable by mental processes. Practically, -the range of its usefulness is comparatively limited. The lines of its -field are not clearly defined, however, for the reason that so much -depends on the idiosyncrasies of each individual patient. A disease -which can be cured in one case refuses to yield in another, the mental -attitudes of the patients not being the same. Besides, the mental -environment of the patient has much to do with his amenability to -control by mental processes. In an atmosphere of incredulity, doubt, -and prejudice, a patient stands little chance of being benefited, -however strong may be his own faith in mental therapeutics. Every -doubt existing in the minds of those<span class="pagenum"><a name="Page_165" id="Page_165">[Pg 165]</a></span> surrounding him is inevitably -conveyed telepathically to his subjective mind, and operates as an -adverse suggestion of irresistible potentiality. It requires a very -strong will, perfect faith, and constant affirmative auto-suggestion -on the part of the patient to overcome the adverse influence of an -environment of incredulity and doubt, even though no word of that doubt -is expressed in presence of the patient. It goes without saying that -it is next to impossible for a sick person to possess the necessary -mental force to overcome such adverse conditions. Obviously, the mental -healer who undertakes a case under such circumstances, procures the -discharge of the family physician, and prohibits the patient from using -medicines, assumes a very grave responsibility, and does so at the risk -of the patient's life and his own reputation.</p> - -<p>Success in mental healing depends upon proper mental conditions, just -as success in healing by physical agencies depends upon proper physical -conditions. This is a self-evident proposition, which the average -mental healer is slow to understand and appreciate.</p> - -<p>The success of the physician depends as largely upon his knowledge -of the idiosyncrasies of his patient, his personal habits, his mode -of living, his susceptibility to the influence of medicines, etc., -as upon a correct diagnosis and medicinal treatment of the disease. -In like manner the success of the mental healer depends largely upon -his knowledge of his patient's habits of thought, his beliefs, his -prejudices, and, above all, his mental environment.</p> - -<p>These remarks apply to all methods of mental healing; and, for -the purposes of this book, Christian science may be taken as a -representative of all systems of healing by mental suggestion, as -distinguished from oral suggestion.</p> - -<p>Hypnotism, as practised by the Nancy school, may stand as the -representative of mental treatment of disease by purely oral -suggestion. The following extract from Professor Bernheim's able work -on "Suggestive Therapeutics" (chapter i.) embraces the essential -features of the methods of inducing sleep practised by that school:</p> - -<p><span class="pagenum"><a name="Page_166" id="Page_166">[Pg 166]</a></span></p> - -<blockquote> - -<p>"I begin by saying to the patient that I believe benefit is to -be derived from the use of suggestive therapeutics; that it is -possible to cure or to relieve him by hypnotism; that there is -nothing either hurtful or strange about it; that it is an <i>ordinary -sleep</i>, or torpor, which can be induced in every one, and that this -quiet, beneficial condition restores the equilibrium of the nervous -system, etc. If necessary, I hypnotize one or two subjects in his -presence, in order to show him that there is nothing painful in -this condition, and that it is not accompanied with any unusual -sensation. When I have thus banished from his mind the idea of -magnetism and the somewhat mysterious fear that attaches to that -unknown condition, above all when he has seen patients cured or -benefited by the means in question, he is no longer suspicious, but -gives himself up. Then I say, 'Look at me, and think of nothing -but sleep. Your eyelids begin to feel heavy, your eyes tired. They -begin to wink, they are getting moist, you cannot see distinctly. -They are closed.' Some patients close their eyes and are asleep -immediately. With others, I have to repeat, lay more stress on -what I say, and even make gestures. It makes little difference -what sort of gesture is made. I hold two fingers of my right hand -before the patient's eyes and ask him to look at them, or pass both -hands several times before his eyes, or persuade him to fix his -eyes upon mine, endeavoring, at the same time, to concentrate his -attention upon the idea of sleep. I say, 'Your lids are closing, -you cannot open them again. Your arms feel heavy, so do your -legs. You cannot feel anything. Your hands are motionless. You -see nothing, you are going to sleep.' And I add, in a commanding -tone, 'Sleep.' This word often turns the balance. The eyes close, -and the patient sleeps, or is at least influenced. I use the word -'sleep,' in order to obtain as far as possible over the patients -a suggestive influence which shall bring about sleep, or a state -closely approaching it; for sleep, properly so called, does not -always occur. If the patients have no inclination to sleep, and -show no drowsiness, I take care to say that sleep is not essential; -that the hypnotic influence, whence comes the benefit, may exist -without sleep; that many patients are hypnotized, although they do -not sleep.</p> - -<p>"If the patient does not shut his eyes or keep them shut, I do -not require them to be fixed on mine, or on my fingers, for any -length of time, for it sometimes happens that they remain wide open -indefinitely, and instead of the idea of sleep being conceived, -only a rigid fixation of the eyes results. In this case, closure -of the eyes by the operator succeeds better. After<span class="pagenum"><a name="Page_167" id="Page_167">[Pg 167]</a></span> keeping them -fixed one or two minutes, I push the eyelids down, or stretch them -slowly over the eyes, gradually closing them more and more, and -so imitating the process of natural sleep. Finally, I keep them -closed, repeating the suggestion, 'Your lids are stuck together, -you cannot open them. The need of sleep becomes greater and -greater, you can no longer resist.' I lower my voice gradually, -repeating the command, 'Sleep,' and it is very seldom that more -than three minutes pass before sleep or some degree of hypnotic -influence is obtained. It is sleep by suggestion,—a type of sleep -which I insinuate into the brain.</p> - -<p>"Passes or gazing at the eyes or fingers of the operator are only -useful in concentrating the attention; they are not absolutely -essential.</p> - -<p>"As soon as they are able to pay attention and understand, children -are, as a rule, very quickly and very easily hypnotized. It often -suffices to close their eyes, to hold them shut a few moments, to -tell them to sleep, and then to state that they are asleep.</p> - -<p>"Some adults go to sleep just as readily by simple closure of the -eyes. I often proceed immediately, without making use of passes -or fixation, by shutting the eyelids, gently holding them closed, -asking the patient to keep them together, and suggesting at the -same time the phenomena of sleep. Some of them fall rapidly into a -more or less deep sleep. Others offer more resistance. I sometimes -succeed by keeping the eyes closed for some time, commanding -silence and quiet, talking continuously, and repeating the same -formulas: 'You feel a sort of drowsiness, a torpor; your arms and -legs are motionless. Your eyelids are warm. Your nervous system is -quiet; you have no will. Your eyes remain closed. Sleep is coming.' -etc. After keeping up this auditory suggestion for several minutes, -I remove my fingers. The eyes remain closed. I raise the patient's -arms; they remain uplifted. We have induced cataleptic sleep."</p></blockquote> - -<p>Having succeeded in inducing sleep, or getting the patient in a passive -and receptive condition, the operator then proceeds to suggest the -idea of recovery from the disease with which he is afflicted. On this -subject the author speaks as follows:—</p> - -<blockquote> - -<p>"<i>The patient is put to sleep by means of suggestion</i>; that is, by -making the idea of sleep penetrate the mind. He is <i>treated<span class="pagenum"><a name="Page_168" id="Page_168">[Pg 168]</a></span> by -means of suggestion</i>; that is, by making the idea of cure penetrate -the mind. The subject being hypnotized, M. Liébault's method -consists in <i>affirming in a loud voice the disappearance of his -symptoms</i>.</p> - -<p>"We try to make him believe that these symptoms no longer exist, -or that they will disappear, the pain will vanish; that the -feeling will come back to his limbs; that the muscular strength -will increase; and that his appetite will come back. We profit -by the special psychical receptivity created by the hypnosis, by -the cerebral docility, by the exalted ideo-motor, ideo-sensitive, -ideo-sensorial reflex activity, in order to provoke useful -reflexes, to persuade the brain to do what it can to transform the -accepted idea into reality.</p> - -<p>"Such is the method of therapeutic-suggestion of which M. Liébault -is the founder. He was the first clearly to establish that the -cures obtained by the old magnetizers, and even by Braid's hypnotic -operations, are not the work either of a mysterious fluid or of -physiological modifications due to special manipulations, but the -work of suggestion alone. The whole system of magnetic medicine is -only the medicine of the imagination; the imagination is put into -such a condition by the hypnosis that it cannot escape from the -suggestion.</p> - -<p>"M. Liébault's method was ignored a long time, even by the -physicians at Nancy. In 1884 Charles Richet was satisfied to -say that magnetism often has advantages, that it calms nervous -agitation, and that it may cure or benefit certain insomnias.</p> - -<p>"Since 1882 I have experimented with the suggestive method which I -have seen used by M. Liébault, though timidly at first, and without -any confidence. To-day it is daily used in my clinic; I practise it -before my students; perhaps no day passes in which I do not show -them some functional trouble, pain, paresis, uneasiness, insomnia, -either moderated or instantly suppressed by suggestion.</p> - -<p>"For example: a child is brought to me with a pain like muscular -rheumatism in its arm, dating back four or five days. The arm is -painful to pressure; the child cannot lift it to its head. I say -to him, 'Shut your eyes, my child, and go to sleep.' I hold his -eyelids closed, and go on talking to him. 'You are asleep, and you -will keep on sleeping until I tell you to wake up. You are sleeping -very well, as if you were in your bed. You are perfectly well and -comfortable; your arms and legs and your whole body are asleep, -and you cannot move.' I take my fingers off his eyelids, and -they remain closed; I put his arms up, and they remain so. Then, -touching the painful arm, I say,<span class="pagenum"><a name="Page_169" id="Page_169">[Pg 169]</a></span> 'The pain has gone away. You have -no more pain anywhere; you can move your arm without any pain; and -when you wake up you will not feel any more pain. It will not come -back any more.' In order to increase the force of the suggestion by -embodying it, so to speak, in a material sensation, following M. -Liébault's example I suggest a feeling of warmth <i>loco dolente</i>. -The heat takes the place of the pain. I say to the child, 'You feel -that your arm is warm; the warmth increases, and you have no more -pain.'</p> - -<p>"I wake the child in a few minutes; he remembers nothing; the sleep -has been profound. The pain has almost completely disappeared; the -child lifts the arm easily to his head. I see the father on the -days following: he is the postman who brings my letters. He tells -me that the pain has disappeared completely, and there has been no -return of it.</p> - -<p>"Here, again, is a man twenty-six years old, a workman in the -foundries. For a year he has experienced a painful feeling of -constriction over the epigastrium, also a pain in the corresponding -region of the back, which was the result of an effort made in -bending an iron bar. The sensation is continuous, and increases -when he has worked for some hours. For six months he has been -able to sleep only by pressing his epigastrium with his hand. -I hypnotize him. In the first séance I can induce only simple -drowsiness; he wakes spontaneously; the pain continues. I hypnotize -him a second time, telling him that he will sleep more deeply, -and that he will remember nothing when he wakes. Catalepsy is not -present. I wake him in a few minutes; he does not remember that I -spoke to him, that I assured him that the pain had disappeared. It -has completely disappeared; he no longer feels any constriction. I -do not know whether it has reappeared."<a name="FNanchor_29_29" id="FNanchor_29_29"></a><a href="#Footnote_29_29" class="fnanchor">[29]</a></p></blockquote> - -<p>The foregoing extracts present the gist of the methods employed by the -Nancy school of hypnotism. The hypnotic condition is induced solely by -oral suggestion, and the disease is removed by the same means. There -can be no doubt of the efficacy of the method, thousands of successful -experiments having been made by the author and his colleagues. These -experiments have demonstrated the existence of a power in man to -control by purely mental processes,—the functions and conditions of -the human<span class="pagenum"><a name="Page_170" id="Page_170">[Pg 170]</a></span> body. They have thus laid the foundation of a system of -mental therapeutics which must eventually prove of great value to -mankind. But they have done more. They have demonstrated a principle -which reaches out far beyond the realm of therapeutics, and covers all -the vast field of psychological research. They have demonstrated the -constant amenability of the subjective mind to control by the power -of suggestion. It is not surprising that those who have discovered -this great principle should insist upon its applicability to every -phenomenon within the range of their investigations; but it is strange -that they should fail to recognize a co-ordinate power governed by -the same law, within the same field of operations. Yet this is true -of the modern scientific school of hypnotism to-day. The Nancy school -believes in the power of suggestion, but confines its faith to oral -suggestion. Having demonstrated that <i>oral</i> suggestion is efficacious -in the production of psychic phenomena, they hold that <i>mental</i> -suggestion has no power in the same direction. Having demonstrated that -certain phenomena can be induced independently of any so-called fluidic -emanation or effluence from the hypnotist, they hold that no fluidic -emanation is possible. These conclusions are not only illogical, they -are demonstrably incorrect. The Christian scientists are constantly -demonstrating the potency of purely telepathic suggestion by what -they denominate "absent treatment;" <i>i.e.</i>, treatment of sick persons -without the knowledge of the patients. That there is a power emanating -from the operator who hypnotizes by means of mesmeric passes, seems -to be very well authenticated by the experiments recorded by the -old mesmerists. It must be admitted, however, that many of their -experiments do not conclusively prove anything, for the reason that -they were made before suggestion as a constant factor in hypnotism had -been demonstrated. Recent experiments by members of the London Society -for Psychical Research have, however, now placed that question beyond -a doubt. Their methods of investigation are purely scientific, and -were made with a full knowledge and appreciation of the<span class="pagenum"><a name="Page_171" id="Page_171">[Pg 171]</a></span> principle of -suggestion, and of the distinction between mesmerism and hypnotism.</p> - -<p>In an account of some experiments in mesmerism, written by Mr. Edmund -Gurney, and recorded in vol. ii. pp. 201-205, of the Proceedings of the -Society referred to, a very interesting experiment is mentioned, which -demonstrates the fact that there is an effluence emanating from the -mesmerizer which is capable of producing very marked physical effects -upon the subject. In this case the subject was blindfolded and allowed -to remain in his normal condition during the whole of the experiment. -His hands were then spread out upon a table before him, his fingers -wide apart. The mesmerizer then made passes over one of the fingers, -taking care not to move his hand near enough to the subject's finger -to cause a perceptible movement of the atmosphere, or to give any -indication in any other way which finger was being mesmerized. The -result was, in every instance, the production of local anæsthesia in -the finger operated upon, and in no other.</p> - -<p>Oral suggestion, or any other form of physical suggestion, was here out -of the question; and telepathic suggestion was extremely improbable, -in view of the fact that the subject was in his normal condition, and -consequently not in subjective rapport with the operator. A further -experiment was then tried, with a view of ascertaining whether it was -necessary for the mesmerist to know which finger he was operating upon. -To that end, the operator's hand was guided by the hand of a third -party while the passes were being made; and it was found that the -selected finger was unaffected, when the operator did not know which -one it was.</p> - -<p>The first of these experiments demonstrates the fact that there is an -effluence emanating from the mesmerist; and the second demonstrates the -fact that this effluence is directed by his will.</p> - -<p>What this effluence is, man may never know. That it is a vital fact in -psychic phenomena is certain. Like many other subtle forces of nature, -it defies analysis. That it<span class="pagenum"><a name="Page_172" id="Page_172">[Pg 172]</a></span> exists, and that under certain conditions -not yet very clearly defined it can be controlled by the conscious -intelligence of man, is as certain as the existence of electricity. Its -source is undoubtedly the subjective mind, and it is identical with -that force which, under other conditions, reappears in the form of -so-called spirit-rappings, table-tipping, etc.</p> - -<p>Space will not permit the reproduction of further account of the -experiments of the Society for Psychical Research and the reader is -referred to their Proceedings for fuller information. It must suffice -to say that the experiments referred to are completely demonstrative, -not only of the fact that an effluence does emanate from the mesmeric -operator, but that under mesmeric conditions telepathic suggestion is -as potent as are the oral suggestions of the hypnotists.</p> - -<p>These facts are beginning to be recognized even by the scientists of -Europe, thanks to the carefully conducted experiments of the Society -for Psychical Research. Professor Liébault himself, the discoverer -of the law of suggestion, now freely admits the fact that a specific -influence is sometimes exerted by the mesmerizer upon his subject, -which does not arise from oral suggestion. In fact, this doctrine must -soon be, if it is not now, one of the recognized principles of psychic -science.</p> - -<p>It will thus be seen that healing by mesmerism is a process clearly -distinct from healing by hypnotism. The latter depends for its -effects wholly upon oral suggestion and the unaided power of the -subjective mind of the patient over the functions and conditions of -his body; whereas the mesmeric healer exerts a positive force of great -potentiality upon the body of the patient, filling it with vitality, in -addition to the oral suggestion of the hypnotist. Not only so, but when -purely mesmeric methods are employed,—that is, when the mesmerist is -in subjective rapport with his patient, as fully explained in a former -chapter,—he is in a condition to convey suggestions telepathically -with as much certainty and potency as he could orally. In point of -fact, telepathic suggestions by a genuine mesmerist are often far more -effi<span class="pagenum"><a name="Page_173" id="Page_173">[Pg 173]</a></span>cacious than the oral suggestions of a hypnotist, for the simple -reason that the mesmerist, being in a partially subjective condition -himself, is able to perceive by intuition the true condition of the -patient. In other words, the intuitive, or subjective, diagnosis of an -intelligent mesmerist, supposing always the true mesmeric conditions -to be present, is far more likely to be correct than the objective -diagnosis of the hypnotist. For, be it known, it is just as necessary -for the mental healer, whatever may be his processes or his theory, -to be able to make a correct diagnosis of a case as it is for the -allopathic physician. The reason is the same in both cases. The efforts -of the healer must necessarily be exerted in the right direction, or -they will be futile. Hence it is that, other things being equal, the -most intelligent mental healer is always the most successful.</p> - -<p>Taking it for granted, then, that there is a fluidic emanation, or -effluence, proceeding from the mesmerist and impinging upon the -patient, it follows that there is a positive dynamic force exerted -upon the patient, either for good or evil, by the employment of -mesmeric methods. That its effects are salutary when properly used for -therapeutic purposes is proved by the concurrent testimony of all who -have intelligently made the experiment, from the days of Paracelsus -down to the present time.</p> - -<p>From this it would appear that mesmerism must be the most powerful, in -its immediate effects, of any of the known methods of mental healing. -It combines oral suggestion with mental suggestion, and employs in -addition that mysterious psycho-physical force, or effluence, popularly -known as animal magnetism.</p> - -<p>Before leaving this branch of the subject, a few remarks will be in -order regarding the relative value of the different systems of mental -healing now in vogue. It has frequently been charged that healing -by hypnotism and mesmerism is not lasting in its effects,—that no -permanent cure is ever made by these methods. It must be admitted that -there is some ground for these statements, although so sweeping a -charge is by no means justifiable. It is true that in many<span class="pagenum"><a name="Page_174" id="Page_174">[Pg 174]</a></span> instances -patients who have been cured by hypnotism and mesmerism have suffered -a relapse, and in some cases the relapse has been worse than was the -original sickness. This of itself constitutes no valid objection to -the means of cure; for it must be admitted that under no system of -treatment is a patient free from the danger of a relapse or of a -recurrence of the disease at some future time. There is, however, this -to be said in regard to hypnotic or mesmeric treatment which does not -apply with the same force to healing by medicines. The success of -mental methods of treatment depending, as it does, upon the mental -condition of the patient and upon the mental impressions made upon -him, it follows that if the mental impressions are not permanent, the -cure may not be permanent. Hence it often happens that a patient, -elated by the success of hypnotic treatment in his case, relates the -circumstances to his friends, especially to his sceptical associates, -only to meet with a storm of ridicule, or at least with expressions -of incredulity or doubt. In such a mental environment his subjective -mind inevitably takes hold of the adverse suggestions, and without -being objectively conscious of it, he has lost faith, the citadel of -his defence is broken down, and if his disease had a mental origin, -he is open to another attack more severe and serious perhaps than the -first. That Christ was fully alive to this danger is shown by the fact -that when he healed a person in private, he rarely failed to place the -solemn injunction upon him, "See thou tell no man." No recorded words -that the Master ever uttered display a more profound knowledge of the -underlying principles of mental healing than these. Modern healers -are not so modest, nor do they seem to understand the prime necessity -for seeing to it that their patients are kept in a proper frame of -mind in reference to their disease and the means employed to cure -them. The general principle of auto-suggestion is recognized by all -scientific hypnotists of the present day; but they fail to recognize -its extreme importance as a therapeutic agent. Properly understood -and applied, auto-suggestion supplies a means of enabling every<span class="pagenum"><a name="Page_175" id="Page_175">[Pg 175]</a></span> one -to heal himself, or at least to hold himself in the proper mental -attitude to make permanent the good effects of hypnotic treatment by -others. Many of the pains and ills to which the average man is subject -can be cured by this means, and it should be the first care of every -hypnotist to instruct his patients in this branch of the science. -In this respect the Christian scientists are far in advance of the -hypnotists and mesmerists. They teach their patients how to help -themselves. They organize them into classes, deliver lectures, and give -minute instructions how to treat themselves, as well as how to treat -others. Without knowing it, they in effect teach their patients the -methods of auto-suggestion. Without having the remotest conception of -the real principles which underlie their so-called "science," they have -somehow stumbled upon the machinery of mental therapeutics. To do them -full justice, it must be said that they employ the machinery to good -purpose. They do much good and little harm, and the little harm they -do, generally arises from over confidence in the universal efficacy of -their methods.</p> - - - - - -<div class="footnotes"><h3>FOOTNOTES:</h3> - -<div class="footnote"> - -<p><a name="Footnote_29_29" id="Footnote_29_29"></a><a href="#FNanchor_29_29"><span class="label">[29]</span></a> Suggestive Therapeutics, p. 206.</p></div></div> - - - - - -<p class="center"> -<img src="images/illus014.jpg" alt="illustration" /> -</p> - - -<hr class="chap" /> -<p class="ph2"><a name="CHAPTER_XIII" id="CHAPTER_XIII">CHAPTER XIII.</a></p> -<p><span class="pagenum"><a name="Page_176" id="Page_176">[Pg 176]</a></span></p> -<p class="center">A NEW SYSTEM OF MENTAL THERAPEUTICS.</p> - -<blockquote> - -<p class="hang">Telepathy the Normal Means of Communication between -Subjective Minds.—Perfect Passivity required for Therapeutic -Suggestions.—Natural Sleep the most Perfect State of -Passivity.—Hypnotic Sleep and Natural Sleep identical.—Phenomena -of Dreams.—Subjective Mind controllable by Suggestion during -Natural Sleep.—Illustrative Incidents.—Passivity a Necessity on -the Part of the Operator.—The Subjective Mind can be caused to -convey Telepathic Messages during Sleep.—Illustrative Experiments.</p> -</blockquote> - - -<p class="drop"><span class="uppercase">The</span> science of psycho-therapeutics is yet in its infancy. Thus far just -enough has been learned to stimulate research. It has been demonstrated -that there is a psychic power inherent in man which can be employed for -the amelioration of his own physical condition, as well as that of his -fellows. When this is said, nearly all the ground covered by present -knowledge has been embraced. It is true that many wonderful cures have -been effected, many marvellous phenomena developed. Nevertheless, all -are groping in the dark, with only an occasional glimmering of distant -light shed upon the subject; and this light serves principally to show -how little is now known, compared with what there is yet to learn.</p> - -<p>In one view of the situation, however, it may be said that much has -already been accomplished. In the conflict of theoretical discussion, -and by means of the various and seemingly conflicting methods of -operation, certain laws have been discovered which may serve as a basis -for new experiments and new discoveries. It is the province of science -to collate those laws and to classify the facts where<span class="pagenum"><a name="Page_177" id="Page_177">[Pg 177]</a></span>ever found, and -from them to try to reason up to the general principles involved. When -this is done, fearlessly and conscientiously, a decided step in advance -will have been made. Some new law may then be discovered, or at least -some new method of operation may be developed, which shall add to the -general stock of knowledge of the science, and enlarge its field of -usefulness.</p> - -<p>It is the object of the writer to offer a few observations in this -chapter, in a direction believed to be substantially new, and briefly -to present some conclusions at which he has arrived from a careful -examination of premises which seem to have been well established by the -experiments of others. Before doing so it will be necessary first to -state the premises upon which the conclusions are based; and in doing -this, care will be taken not to travel outside of well-authenticated -experiments.</p> - -<p>The first proposition is, that there is inherent in mankind the -power to communicate thoughts to others independently of objective -means of communication. The truth of this general proposition has -been so thoroughly demonstrated by the experiments of members of the -London Society for Psychical Research that time and space will not -be wasted in its further elucidation. For a full treatment of the -subject the reader is referred to "Phantasms of the Living," in which -the results of the researches of that Society are ably set forth -by Messrs. Edmund Gurney, F.W. H. Myers, and Frank Podmore. It is -hardly necessary to remind the intelligent reader that the methods -of investigation employed by these able and indefatigable laborers -in the field of psychical research are purely scientific, and their -works are singularly free from manifestations of prejudice or of -unreasoning scepticism on the one hand, and of credulity on the other. -It is confidently assumed, therefore, that the power of telepathic -communication is as thoroughly established as any fact in nature.</p> - -<p>Now, telepathy is primarily the communion of subjective minds, or -rather it is the normal means of communication between subjective -minds. The reason of the apparent<span class="pagenum"><a name="Page_178" id="Page_178">[Pg 178]</a></span> rarity of its manifestation is -that it requires exceptional conditions to bring its results above -the threshold of consciousness. There is every reason to believe that -the souls, or subjective minds, of men can and do habitually hold -communion with one another when not the remotest perception of the fact -is communicated to the objective intelligence. It may be that such -communion is not general among men; but it is certain that it is held -between those who, from any cause, are <i>en rapport</i>. The facts recorded -by the Society for Psychical Research demonstrate that proposition. -Thus, near relatives are oftenest found to be in communion, as is -shown by the comparative frequency of telepathic communications -between relatives, giving warning of sickness or of death. Next in -frequency are communications between intimate friends. Communications -of this character between comparative strangers are apparently rare. -Of course the only means we have of judging of these things is by the -record of those cases in which the communications have been brought to -the objective consciousness of the percipients. From these cases it -seems fair to infer that the subjective minds of those who are deeply -interested in one another are in habitual communion, especially when -the personal interest or welfare of either agent or percipient is at -stake. Be this as it may, it is certain that telepathic communication -can be established at will by the conscious effort of one or both of -the parties, even between strangers. The experiments of the Society -above named have demonstrated this fact. It will be assumed, therefore, -for the purposes of this argument that telepathic communion can be -established between two subjective minds at the will of either. The -fact may not be perceived by the subject, for it may not rise above the -threshold of his objective consciousness. But for therapeutic purposes -it is not necessary that the patient should know, objectively, that -anything is being done for him. Indeed, it is often better that he -should not know it, for reasons set forth in a former chapter.</p> - -<p>The second proposition is that a state of perfect passivity on the part -of the percipient is the most favorable con<span class="pagenum"><a name="Page_179" id="Page_179">[Pg 179]</a></span>dition for the reception -of telepathic impressions or communications. It needs no argument to -establish the truth of this proposition. It is universally known to be -true, by all who have given the slightest attention to psychological -science, that passivity on the part of the subject is the primary -condition necessary for the production of any psychic phenomenon. -Passivity simply means the suspension of the functions of the objective -mind for the time being, for the purpose of allowing the subjective -mind to receive impressions and to act upon them. The more perfectly -the objective intelligence can be held in abeyance, the more perfectly -will the subjective mind perform its functions. This is why a state -of profound hypnotism is the most favorable for the reception of -suggestions, either oral or mental. That this is more especially true -of mental suggestions is shown by all experiments in mesmerism. It may, -therefore, be safely assumed that the most favorable condition in which -a patient can be placed for the reception of telepathic suggestions -for therapeutic purposes is the condition wherein the functions of his -objective intelligence are, for the time being, entirely suspended.</p> - -<p>The third proposition is that <i>there is nothing to differentiate -hypnotic sleep from natural sleep</i>. Startling as this proposition may -appear to the superficial observer, it is fully concurred in both by M. -Liébault and Professor Bernheim.</p> - -<blockquote> - -<p>"There is no fundamental difference," says the latter,<a name="FNanchor_30_30" id="FNanchor_30_30"></a><a href="#Footnote_30_30" class="fnanchor">[30]</a> "between -spontaneous and induced sleep. M. Liébault has very wisely -established this fact. The spontaneous sleeper is in relationship -with himself alone; the idea which occupies his mind just before -going to sleep, the impressions which the sensitive and sensorial -nerves of the periphery continue to transmit to the brain, and the -stimuli coming from the viscera, become the point of departure for -the incoherent images and impressions which constitute dreams. Have -those who deny the psychical phenomena of hypnotism, or who only -admit them in cases of diseased nervous temperament, ever reflected -upon what occurs in normal sleep, in which the best-balanced mind -is carried<span class="pagenum"><a name="Page_180" id="Page_180">[Pg 180]</a></span> by the current, in which the faculties are dissociated, -in which the most singular ideas and the most fantastic conceptions -obtrude? Poor human reason is carried away, the proudest mind -yields to hallucinations, and during this sleep—that is to say, -during a quarter of its existence—becomes the plaything of the -dreams which imagination calls forth.</p> - -<p>"In induced sleep the subject's mind retains the memory of the -person who has put him to sleep, whence the hypnotizer's power -of playing upon his imagination, of suggesting dreams, and of -directing the acts which are no longer controlled by the weakened -or absent will."</p></blockquote> - -<p>There are, in fact, many analogies between the phenomena of normal -sleep and the phenomena of hypnotism. For instance, it is well known -that the recollection of what occurred during hypnotic sleep is in -exact inverse proportion to the depth of the sleep. If the sleep -is light, the remembrance of the subject is perfect. If the sleep -is profound, he remembers nothing, no matter what the character of -the scenes he may have passed through. The same is true of dreams. -We remember only those dreams which occur during the period when we -are just going to sleep or are just awakening. Profound sleep is -dreamless, so far as the recollection of the sleeper informs him. -Nevertheless, it is certain that we dream continuously during sleep. -The subjective mind is ever awake during the sleep of the body, and -always active. Our dreams are often incoherent and absurd, for the -reason that they are generally invoked by peripheral impressions. -These impressions constitute suggestions which the subjective mind, in -obedience to the universal law, accepts as true; and it always deduces -the legitimate conclusions therefrom. For instance, it is probably -within the experience of every reader that an accidental removal of -the bed-clothing during a cold night will cause the sleeper to dream -of wading through snow, or of sleigh-riding. And the dream will be -pleasant or otherwise just in accordance with the character of the -other attendant peripheral impressions. If the dreamer is in good -health he will dream of pleasant winter scenes and experiences. If his -stomach is out of order, or overloaded,<span class="pagenum"><a name="Page_181" id="Page_181">[Pg 181]</a></span> he will have a nightmare, with -a winter setting of ice and snow and all that is disagreeable, dank, -and dismal.</p> - -<p>As we have seen in the preceding chapters, the subjective mind reasons -deductively only from premises that are suggested to it, whether the -suggestions are imparted to it by its physical environment, as in -sleep, or by oral suggestion, as in hypnotism, or telepathically, as -in the higher forms of mesmerism. Its deductions are always logical, -whether the premises are true or false. Hence the absurdity of many -of our dreams; they are merely deductions from false premises. The -suggestions or impressions imparted to us during sleep being the result -of accidental surroundings and stimuli, modified by the state of our -health, our mental work during the day, and a thousand other things -of which we can have no knowledge, and which are beyond our control, -are necessarily of a heterogeneous character; and the deductions from -such premises must of necessity be incoherent and fantastic to the last -degree.</p> - -<p>It is obvious, therefore, that the subjective mind is amenable to -control by suggestion during natural sleep just the same as it is -during hypnotic, or induced, sleep. It might not be unprofitable in -this connection to enter into a general inquiry as to how far it would -be possible to control our dreams by auto-suggestion, and thus obviate -the discomforts incident to unpleasant nocturnal hallucinations. But -as we are now engaged in a specific inquiry into the question of how -far the subjective mind can be influenced for therapeutic purposes, the -general field of speculation must be left for others. It is sufficient -for present purposes to establish the proposition that the subjective -mind is controllable by the power of suggestion during natural sleep.</p> - -<p>Recurring in this connection to the preceding proposition, that "a -state of perfect passivity on the part of the patient is the most -favorable condition for the reception of telepathic impressions or -communications for therapeutic purposes," the conclusion is obvious -that the condition of natural sleep, being the most perfectly passive -condition<span class="pagenum"><a name="Page_182" id="Page_182">[Pg 182]</a></span> imaginable, must of necessity be the most favorable -condition for the reception of telepathic suggestions for therapeutic -purposes. It is especially adapted for the conveyance of therapeutic -suggestions, for the reason that for such purposes it is not necessary -that the suggestions or impressions should rise above the threshold of -the patient's consciousness. Indeed, as we have before observed, it is -better that they should not. The object being merely the restoration of -health, it is not necessary that the objective mind should feel, or be -conscious of, the impressions or suggestions made. It is precisely as -it is in hypnotism; the suggestions, whether oral or telepathic, are -made to the subjective intelligence; and, in case of profound hypnotic -sleep, the objective mind retains no recollection of the suggestions. -In either case the subjective mind is the one addressed; and that, -being the central power in control of the functions and conditions of -the body, accepts the suggestions and acts accordingly.</p> - -<p>There are not wanting facts which show clearly that the power exists to -convey telepathic messages to sleeping persons, causing them to dream -of the things that the agent desires. As long ago as 1819, Councillor -H.M. Wesermann, of Düsseldorf, recorded, in the "Archiv für den -thierischen Magnetismus,"<a name="FNanchor_31_31" id="FNanchor_31_31"></a><a href="#Footnote_31_31" class="fnanchor">[31]</a> a few experiments of his own which show -this to be true. The following items are reproduced in "Phantasms of -the Living,"<a name="FNanchor_32_32" id="FNanchor_32_32"></a><a href="#Footnote_32_32" class="fnanchor">[32]</a> from the original article above mentioned:—</p> - -<blockquote> - -<p>"<i>First Experiment, at a Distance of Five Miles.</i>—I endeavored -to acquaint my friend, the Hofkammerrath G. (whom I had not seen, -with whom I had not spoken, and to whom I had not written for -thirteen years), with the fact of my intended visit, by presenting -my form to him in his sleep, through the force of my will. When I -unexpectedly went to him on the following evening, he evinced his -astonishment at having seen me in a dream on the preceding night.</p> - -<p>"<i>Second Experiment, at a Distance of Three Miles.</i>—Madame W., in -her sleep, was to hear a conversation between<span class="pagenum"><a name="Page_183" id="Page_183">[Pg 183]</a></span> me and two other -persons, relating to a certain secret; and when I visited her on -the third day, she told me all that had been said, and showed her -astonishment at this remarkable dream.</p> - -<p>"<i>Third Experiment, at a Distance of One Mile.</i>—An aged person in -G—— was to see in a dream the funeral procession of my deceased -friend S.; and when I visited her on the next day, her first words -were that she had in her sleep seen a funeral procession, and on -inquiry had learned that I was the corpse. Here there was a slight -error.</p> - -<p>"<i>Fourth Experiment, at a Distance of One-Eighth of a Mile.</i>—Herr -Doctor B. desired a trial to convince him, whereupon I represented -to him a nocturnal street-brawl. He saw it in a dream, to his great -astonishment. (This means, presumably, that he was astonished when -he found that the actual subject of his dream was what Wesermann -had been endeavoring to impress on him.)"</p></blockquote> - -<p>It would thus seem to be reasonably well established that the state -of natural sleep is the best possible condition for the reception of -telepathic suggestions for therapeutic purposes.</p> - -<p>The next inquiry in order is, therefore, as to what is the best means -of conveying telepathic suggestion to the sleeping patient. In a -previous chapter it has been shown that a successful mesmerizer must -necessarily be in a partially subjective condition himself in order -to produce the higher phenomena of mesmerism. It may, it is thought, -be safely assumed that the phenomenon of thought-transference cannot -be produced under any other conditions. Indeed, it stands to reason -that, inasmuch as it is the subjective mind of the percipient that is -impressed, the message must proceed from the subjective mind of the -agent. In other words, it is reasonable to suppose that, the subjective -or passive condition being a necessity on the part of the percipient -or subject, an analogous condition is a necessity on the part of the -agent or operator. This fact is shown, not only in mesmerism, but in -the methods of Christian scientists. The mesmerist, as we have seen, -quietly fixes his gaze upon the subject and concentrates<span class="pagenum"><a name="Page_184" id="Page_184">[Pg 184]</a></span> his mind -and will upon the work in hand, and thus, unknowingly, it may be, -partially hypnotizes himself. The Christian scientist sits quietly by -the patient and concentrates his mind, in like manner, upon the central -idea of curing the patient. And, in either case, just in proportion -to the ability of the operator to get himself into the subjective -condition will he succeed in accomplishing his object, whether it is -the production of the higher phenomena of mesmerism, or the healing of -the sick by telepathic suggestion.</p> - -<p>If, then, the passive, or subjective, condition of the agent is -necessary for the successful transmission of telepathic suggestions or -communications, or if it is the <i>best</i> condition for such a purpose, it -follows that the more perfectly that condition is attained, the more -successful will be the experiment. As before observed, the condition -of natural sleep is manifestly the most perfectly passive condition -attainable. It is necessarily perfect, for all the objective senses are -locked in slumber, and the subjective mind is free to act in accordance -with the laws which govern it. Those laws are, it is true, at present -but little understood; but this much has been demonstrated, namely, -that the subjective mind is controllable by the mysterious power of -suggestion, and is always most active during sleep.</p> - -<p>Theoretically, then, we find that the most perfect condition either -for the conveyance or the reception of telepathic impressions or -communications is that of natural sleep. The only question that remains -to be settled is whether it is possible for the agent or operator so to -control his own subjective mind during his bodily sleep as to compel or -induce it to convey the desired message to the sub-consciousness of the -patient. To settle this question, we must again have recourse to the -record of the labors and researches of the London Society for Psychical -Research. It might well be inferred that this power must necessarily -be possessed, when we take into consideration the general law of -suggestion, coupled with the fact that the subjective mind is perfectly -amenable to control by auto-suggestion.<span class="pagenum"><a name="Page_185" id="Page_185">[Pg 185]</a></span> If the law of suggestion is -valid and universal, the conclusion is irresistible that this power -is inherent in man, even without one experimental fact to sustain it. -Fortunately, we are not left to conjecture in regard to this important -question. The literature of psychical experiment is full of facts which -are demonstrative. Some of the experiments recorded in "Phantasms of -the Living" show that a vastly greater power exists in this direction -than would be required to convey a simple therapeutic suggestion to a -sleeping patient. The following experiments are recorded in "Phantasms -of the Living."<a name="FNanchor_33_33" id="FNanchor_33_33"></a><a href="#Footnote_33_33" class="fnanchor">[33]</a> In the first case, the Rev. W. Stainton Moses was -the percipient, and he corroborates the following account, written by -the agent:—</p> - -<blockquote> - -<p>"One evening I resolved to appear to Z at some miles' distance. -I did not inform him beforehand of the intended experiment, -but retired to rest shortly before midnight with thoughts -intently fixed on Z, with whose room and surroundings I was -quite unacquainted. I soon fell asleep, and awoke next morning -unconscious of anything having taken place. On seeing Z, a few -days afterwards, I inquired, 'Did anything happen at your rooms -on Saturday night?' 'Yes,' replied he, 'a great deal happened. I -had been sitting over the fire with M, smoking and chatting. About -12.30 he rose to leave, and I let him out myself. I returned to -the fire to finish my pipe, when I saw you sitting in the chair -just vacated by him. I looked intently at you, and then took up a -newspaper to assure myself I was not dreaming; but on laying it -down I saw you still there. While I gazed, without speaking, you -faded away.'"</p></blockquote> - -<p>The next case was recorded by the agent, Mr. S.H.B., at the time of the -occurrence, and his account of it is duly verified by the percipients. -It is as follows:—</p> - -<blockquote> - -<p>On a certain Sunday evening in November, 1881, having been reading -of the great power which the human will is capable of exercising, -I determined, with the whole force of my being, that I would be -present in spirit in the front bed-room on the second floor of -a house situated at 22 Hogarth Road, Kensington, in which room -slept two ladies of my acquaintance,—<span class="pagenum"><a name="Page_186" id="Page_186">[Pg 186]</a></span>namely, Miss L.S.V. and -Miss E.C.V., aged respectively twenty-five and eleven years. I was -living at this time at 23 Kildare Gardens, a distance of about -three miles from Hogarth Road; and I had not mentioned in any way -my intention of trying this experiment to either of the above -ladies, for the simple reason that it was only on retiring to rest -upon this Sunday night that I made up my mind to do so. The time -at which I determined I would be there was one o'clock in the -morning; and I also had a strong intention of making my presence -perceptible. On the following Thursday I went to see the ladies in -question, and, in the course of conversation (without any allusion -to the subject on my part), the elder one told me that on the -previous Sunday night she had been much terrified by perceiving me -standing by her bedside, and that she screamed when the apparition -advanced towards her, and awoke her little sister, who saw me also.</p> - -<p>I asked her if she was awake at the time, and she replied most -decidedly in the affirmative; and upon my inquiring the time of the -occurrence, she replied, "About one o'clock in the morning."</p> - -<p>This lady, at my request, wrote down a statement of the event, and -signed it.</p> - -<p>This was the first occasion upon which I tried an experiment of -this kind, and its complete success startled me very much. Besides -exercising my power of volition very strongly, I put forth an -effort which I cannot find words to describe. I was conscious of a -mysterious influence of some sort permeating in my body, and had -a distinct impression that I was exercising some force with which -I had been hitherto unacquainted, but which I can now at certain -times set in motion at will. S.H.B.</p></blockquote> - -<p>The next case of Mr. S.H.B.'s is different in this respect, that the -percipient was not consciously present to the agent's mind on the night -that he made his attempt:—</p> - -<blockquote> - -<p>On Friday, Dec. 1, 1882, at 9.30 p.m., I went into a room alone and -sat by the fireside, and endeavored so strongly to fix my mind upon -the interior of a house at Kew (namely, Clarence Road), in which -resided Miss V. and her two sisters, that I seemed to be actually -in the house.</p> - -<p>During this experiment I must have fallen into a mesmeric sleep, -for although I was conscious, I could not move my limbs. I did not -seem to have lost the power of moving them,<span class="pagenum"><a name="Page_187" id="Page_187">[Pg 187]</a></span> but I could not make -the effort to do so; and my hands, which lay loosely on my knees, -about six inches apart, felt involuntarily drawn together, and -seemed to meet, although I was conscious that they did not move.</p> - -<p>At 10 <span class="smcap">P.M.</span> I regained my normal state by an effort of -the will, and then took a pencil and wrote down on a sheet of -note-paper the foregoing statements.</p> - -<p>When I went to bed on this same night I determined that I would -be in the front bed-room of the above-mentioned house at 12 -<span class="smcap">P.M.</span>, and remain there until I had made my spiritual -presence perceptible to the inmates of that room.</p> - -<p>On the next day (Saturday) I went to Kew to spend the evening, -and met there a married sister of Miss V. (namely, Mrs. L.). This -lady I had only met once before, and then it was at a ball two -years previous to the above date. We were both in fancy dress at -the time, and as we did not exchange more than half-a-dozen words, -this lady would naturally have lost any vivid recollection of my -appearance, even if she had remarked it.</p> - -<p>In the course of conversation (although I did not think for a -moment of asking her any questions on such a subject) she told -me that on the previous night she had seen me distinctly upon -two occasions. She had spent the night at Clarence Road, and had -slept in the front bed-room. At about 9.30 she had seen me in the -passage, going from one room to another; and at 12 <span class="smcap">P.M.</span>, -when she was wide awake, she had seen me enter the bed-room and -walk round to where she was sleeping, and take her hair (which is -very long) into my hand. She also told me that the apparition took -hold of her hand and gazed intently into it, whereupon she spoke, -saying, "You need not look at the lines, for I have never had any -trouble." She then awoke her sister, Miss V., who was sleeping with -her, and told her about it. After hearing this account, I took the -statement which I had written down on the previous evening from my -pocket and showed it to some of the persons present, who were much -astonished, although incredulous.</p> - -<p>I asked Mrs. L. if she was not dreaming at the time of the latter -experience; but this she stoutly denied, and stated that she -had forgotten what I was like, but seeing me so distinctly, she -recognized me at once.</p> - -<p>Mrs. L. is a lady of highly imaginative temperament, and told me -that she had been subject since childhood to psychological fancies, -etc.; but the wonderful coincidence of the time (which was exact) -convinced me that what she told me was<span class="pagenum"><a name="Page_188" id="Page_188">[Pg 188]</a></span> more than a flight of -the imagination. At my request she wrote a brief account of her -impressions, and signed it.</p> - -<p> -S.H.B.<br /> -</p></blockquote> - -<p>One of the authors of "Phantasms of the Living" (Mr. Gurney) on -one occasion requested Mr. B. to send him a note on the night that -he intended to make his next experiment of the kind, whereupon the -following correspondence ensued:—</p> - -<blockquote> - -<p> - -March 22, 1884.<br /> -</p> - -<p><span class="smcap">Dear Mr. Gurney,</span>—I am going to try the experiment -to-night of making my presence perceptible at 44 Morland Square, at -12 <span class="smcap">P.M.</span> I will let you know the result in a few days.</p> - -<p> -Yours very sincerely, S.H.B.<br /> -</p></blockquote> - -<p>The next letter was received in the course of the following week:—</p> - -<blockquote> - -<p> - -April 3, 1884.<br /> -</p> - -<p><span class="smcap">Dear Mr. Gurney,</span>—I have a strange statement to show you -respecting my experiment, which was tried at your suggestion, and -under the test conditions which you imposed. Having quite forgotten -which night it was on which I attempted the projection, I cannot -say whether the result is a brilliant success, or only a slight -one, until I see the letter which I posted you on the evening of -the experiment. Having sent you that letter, I did not deem it -necessary to make a note in my diary, and consequently have let the -exact date slip my memory. If the dates correspond, the success -is complete in every detail, and I have an account signed and -witnessed to show you.</p> - -<p>I saw the lady (who was the subject) for the first time last night, -since the experiment, and she made a voluntary statement to me, -which I wrote down at her dictation, and to which she has attached -her signature. The date and time of the apparition are specified in -this statement, and it will be for you to decide whether they are -identical with those given in my letter to you. I have completely -forgotten, but yet I fancy that they are the same. S.H.B.</p></blockquote> - -<p>This is the statement:—</p> - -<blockquote> - -<p> - -44 Morland Square, W.<br /> -</p> - -<p>On Saturday night, March 22, 1884, at about midnight, I had a -distinct impression that Mr. S.H.B. was present in my<span class="pagenum"><a name="Page_189" id="Page_189">[Pg 189]</a></span> room, -and I distinctly saw him whilst I was quite wide awake. He came -towards me and stroked my hair. I <i>voluntarily</i> gave him this -information when he called to see me on Wednesday, April 2, telling -him the time and the circumstances of the apparition, without any -suggestion on his part. The appearance in my room was most vivid, -and quite unmistakable.</p> - -<p> -L.S. Verity.<br /> -</p></blockquote> - -<p>Miss A.S. Verity corroborates as follows:—</p> - -<blockquote> - -<p>I remember my sister telling me that she had seen S.H.B., and that -he had touched her hair, <i>before</i> he came to see us on April 2. -A.S.V.</p></blockquote> - -<p>Mr. B.'s own account is as follows:—</p> - -<blockquote> - -<p>On Saturday, March 22, I determined to make my presence perceptible -to Miss V. at 44 Morland Square, Notting Hill, at twelve, midnight; -and as I had previously arranged with Mr. Gurney that I should post -him a letter on the evening on which I tried my next experiment -(stating the time and other particulars), I sent a note to acquaint -him with the above facts.</p> - -<p>About ten days afterwards I called upon Miss V., and she -voluntarily told me that on March 22, at twelve o'clock, midnight, -she had seen me so vividly in her room (whilst widely awake) that -her nerves had been much shaken, and she had been obliged to send -for a doctor in the morning.</p> - -<p> -S.H.B.<br /> -</p></blockquote> - -<p>Mr. Gurney adds:—</p> - -<blockquote> - -<p>"It will be observed that in all these instances the conditions -were the same,—<i>the agent concentrating his thoughts on the object -in view before going to sleep</i>. Mr. B. has never succeeded in -producing a similar effect when he has been awake."</p></blockquote> - -<p>The foregoing instances have been quoted merely for the purpose -of showing that the power exists in mankind to cause telepathic -impressions to be conveyed from one to another, not only when the -percipient is awake and the agent is asleep, but when both are asleep. -It is true that they do not demonstrate the proposition that the power -can be employed for therapeutic purposes when both are asleep; but the -inference is irresistible that such is the case. They do, however, -demonstrate the existence of a<span class="pagenum"><a name="Page_190" id="Page_190">[Pg 190]</a></span> power far greater than one would -naturally suppose would be required to convey a therapeutic suggestion. -In the cases cited, the impressions were brought above the threshold -of the consciousness of the percipients. It may well be inferred that -a power sufficiently great to cause the percipient, in his waking -moments, to see the image or apparition of the agent, or even to dream -of him when asleep so vividly as to remember the dream, must be easily -capable of imparting any thought, impression, or suggestion which is -not required to be raised above the threshold of consciousness.</p> - -<p>All that would seem to be required is that the agent, before going -to sleep, should strongly will, desire, and direct his subjective -entity to convey the necessary therapeutic suggestions, influence, or -impressions to the sleeping patient.</p> - - - - - -<div class="footnotes"><h3>FOOTNOTES:</h3> - -<div class="footnote"> - -<p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30"><span class="label">[30]</span></a> Suggestive Therapeutics, pp. 140, 141.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_31_31" id="Footnote_31_31"></a><a href="#FNanchor_31_31"><span class="label">[31]</span></a> Vol. vi. pp. 136-139.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_32_32" id="Footnote_32_32"></a><a href="#FNanchor_32_32"><span class="label">[32]</span></a> Vol. i. pp. 101, 102.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_33_33" id="Footnote_33_33"></a><a href="#FNanchor_33_33"><span class="label">[33]</span></a> Vol. i. pp. 103-109.</p></div></div> - - - - - -<p class="center"> -<img src="images/illus015.jpg" alt="illustration" /> -</p> - - -<hr class="chap" /> -<p class="ph2"><a name="CHAPTER_XIV" id="CHAPTER_XIV">CHAPTER XIV.</a></p> -<p><span class="pagenum"><a name="Page_191" id="Page_191">[Pg 191]</a></span></p> -<p class="center">A NEW SYSTEM OF MENTAL THERAPEUTICS (<i>continued</i>).</p> - -<blockquote> - -<p class="hang">Recapitulation of Propositions.—Natural Sleep the Best -Condition attainable both for Healer and Patient.—Demonstrative -Experiments.—Healing at a Distance of One Thousand -Miles.—Distance no Obstacle.—Space does not exist for -the Subjective Mind.—Objective Habits of Thought the only -Adverse Factor.—Diseases treated.—Strabismus Cured.—Mode of -Operation.—Not a Good Money-making Scheme.—It Promotes the Health -of the Healer.—A Method of Universal Utility.—Self-healing -its Most Important Function.—The Power absolute.—Within the -Reach of all.—Method of Self-healing.—The Patient's Credulity -not overtaxed.—The Example of Christ.—Material Remedies not -to be ignored.—Advice to Christian Scientists.—The Control of -Dreams.—Practical Conclusions.</p> -</blockquote> - - -<p class="drop"><span class="uppercase">It</span> is thought that the following propositions have now been, at least -provisionally, established:—</p> - -<p>1. There is, inherent in man, a power which enables him to communicate -his thoughts to others, independently of objective means of -communication.</p> - -<p>2. A state of perfect passivity on the part of the percipient is the -most favorable condition for the reception of telepathic impressions or -communications.</p> - -<p>3. There is nothing to differentiate natural sleep from induced sleep.</p> - -<p>4. The subjective mind is amenable to control by suggestion during -natural sleep just the same as it is during induced sleep.</p> - -<p>5. The condition of natural sleep, being the most perfect passive -condition attainable, is the best condition for the reception of -telepathic impressions by the subjective mind.</p> - -<p><span class="pagenum"><a name="Page_192" id="Page_192">[Pg 192]</a></span></p> - -<p>6. The most perfect condition for the conveyance of telepathic -impressions is that of natural sleep.</p> - -<p>7. The subjective mind of the agent can be compelled to communicate -telepathic impressions to a sleeping percipient by strongly willing it -to do so just previous to going to sleep.</p> - -<p>The chain of reasoning embraced in the foregoing propositions seems to -be perfect; and it is thought that sufficient facts have been adduced -to sustain each proposition which is not self-evident, or confirmed -by the common experience of mankind. The conclusion is irresistible -that <i>the best possible condition for the conveyance of therapeutic -suggestions from the healer to the patient is attained when both are -in a state of natural sleep; and that such suggestions can be so -communicated by an effort of will on the part of the healer just before -going to sleep.</i></p> - -<p>It is not proposed herein to detail the many experiments which have -been made with a view of testing the correctness of this theory, -my present object being to advance the hypothesis tentatively, -in order to induce others to experiment as I have done. It must -suffice for the present to state that over one hundred experiments -have been made by the writer and one or two others to whom he has -confided his theory, without a single failure. Some very striking -cures have been effected,—cures that would take rank with the most -marvellous instances of healing recorded in the annals of modern -psycho-therapeutics. It is obvious that details of names and dates -could not properly be given, for the reason that the cures have been -effected without any knowledge on the part of the patients that they -were being made the subjects of experiment. I do not feel at liberty, -therefore, to drag their names before the public without their consent. -Besides, if they were now made acquainted with the facts, their -recollection of the circumstances of their recovery would in many -instances be indistinct; and, as a matter of course, all of them have -attributed their sudden recovery to other causes.</p> - -<p>I have taken care, however, in many instances to acquaint<span class="pagenum"><a name="Page_193" id="Page_193">[Pg 193]</a></span> third -persons with intended experiments, and to request them to watch the -results; so that I have the means at hand to verify my statements if -necessary.</p> - -<p>The first case was that of a relative who had for many years been -afflicted with nervous trouble, accompanied by rheumatism of the most -terrible character. He was subject to the most excruciating spasms -during his nervous attacks of rheumatic trouble, and was frequently -brought to the verge of the grave. He had been under the care of many -of the ablest physicians of this country and of Europe, finding only -occasional temporary relief. An idea of the suffering which he endured -may be imagined from the fact that one of his hips had been drawn out -of joint, by which the leg had been shortened about two inches. This, -however, had been partially restored by physical appliances before the -psychic treatment began. In short, he was a hopeless invalid, with -nothing to look to for relief from his sufferings but death.</p> - -<p>The treatment began on the 15th of May, 1890. Two persons were informed -of the proposed experiment, and were requested to note the time when -the treatment began. They were pledged to profound secrecy, and to -this day the patient is not aware that he was made the subject of an -experiment in psycho-therapeutics. After the lapse of a few months, one -of the persons intrusted with the secret met the invalid, and learned, -to her surprise and delight, that he was comparatively well. When asked -when he began to improve, his reply was, "About the middle of May." -Since then he has been able at all times to attend to the duties of his -profession,—that of journalist and magazine-writer,—and has had no -recurrence of his old trouble.</p> - -<p>Of course, this may have been a coincidence; and had it stood as a -solitary instance, that would have been the most rational way of -accounting for it. But a hundred such coincidences do not happen in -succession without a single break; and more than a hundred experiments -have been made by this process by myself and two other persons, and -not a single failure has thus far been experienced, where the proper -conditions have been observed. In two cases the<span class="pagenum"><a name="Page_194" id="Page_194">[Pg 194]</a></span> patients have not -been perceptibly benefited; but in both of those they were notified -of the intended experiments, and were profoundly sceptical. But these -failures cannot be charged to the account of this method of treatment, -for the simple reason that the fundamental principle of the system was -deliberately violated. That is to say, the best conditions were not -observed,—in that the patient was informed beforehand of what was -intended. In such cases the healer is handicapped by probable adverse -auto-suggestion, as has been fully explained in former chapters. The -principle cannot be too strongly enforced that neither the patient -nor any of his immediate family should ever be informed beforehand -of the intended experiment. Failure does not necessarily follow the -imparting of such information; but when the patient or his immediate -friends are aware of the effort being made in his behalf, there is -always danger of adverse auto-suggestion on the part of the patient, -or of adverse suggestion being made orally or telepathically by his -sceptical friends. The conditions are then no better and no worse -than the conditions ordinarily encountered by those who employ other -methods of mental healing. I have successfully treated patients after -informing them of my intentions; but it was because I first succeeded -in impressing them favorably, and their mental environment was not -antagonistic.</p> - -<p>One fact of peculiar significance connected with the case of rheumatism -above mentioned must not be omitted; and this is that the patient was -a thousand miles distant when the cure was performed. Others have been -successfully treated at distances varying from one to three hundred -miles. The truth is, as has been before remarked, space does not seem -to exist for the subjective mind. Experimental telepathy demonstrates -this fact. Cases of thought-transference are recorded where the -percipient was at the antipodes. The only thing that operates to -prevent successful telepathy between persons at great distances from -each other is our habit of thinking. We are accustomed to regard space -as an obstacle which necessarily prevents<span class="pagenum"><a name="Page_195" id="Page_195">[Pg 195]</a></span> successful communication -between persons. It is difficult to realize that space is merely a -mode of objective thought, so to speak, and that it does not exist as -an obstacle in the way of subjective transmission of impressions. We -are, therefore, handicapped by a want of faith in our ability in that -direction. In other words, our faith is in inverse proportion to the -distance involved. When we can once realize the fact that distance does -not exist for the soul, we shall find that a patient can be treated -as successfully by telepathic suggestion in one part of the world as -another. The only exception to the rule will be when the patient is at -the antipodes; for then the healer and the patient will not ordinarily -both be asleep at the same time. But space, or distance between the -agent and the percipient, does not enter <i>per se</i> as an adverse element -to modify the effects of telepathic suggestion.</p> - -<p>The diseases thus far successfully treated by this process have been -rheumatism, neuralgia, dyspepsia, bowel complaint, sick headache, -torpidity of the liver, chronic bronchitis, partial paralysis, pen -paralysis, and strabismus. The last-named case was not treated by -myself, and I very seriously doubt whether I could have commanded -sufficient confidence to be successful. But a lady, whom I had -instructed in the process, asked me if I thought there was any use -in her trying to cure a bad case of strabismus, her little niece, -about ten years of age, having been thus afflicted from her birth. I -unhesitatingly assured her that there was no doubt of her ability to -effect a cure. Full of confidence, she commenced the treatment, and -kept it up for about three months, at the end of which time the cure -was complete. In this case the best conditions were rigidly adhered to, -no one but myself having been informed of the intended experiment. A -volume could be filled with the details of the experiments which have -been made; but as it is foreign to the purpose of this book to treat -exhaustively any one phase of psychological phenomena, but rather to -develop a working hypothesis applicable to all branches of the subject, -the foregoing must suffice.</p> - -<p><span class="pagenum"><a name="Page_196" id="Page_196">[Pg 196]</a></span></p> - -<p>Little need be said regarding the mode of operation, as it is apparent -from what has been said that the method is as simple as it is -effective. All that is required on the part of the operator is that -he shall be possessed of an earnest desire to cure the patient; that -he shall concentrate his mind, just before going to sleep, upon the -work in hand, and direct his subjective mind to occupy itself during -the night in conveying therapeutic suggestions to the patient. To that -end the operator must accustom himself to the assumption that his -subjective mind is a distinct entity; that it must be treated as such, -and guided and directed in the work to be done. The work is possibly -more effective if the operator knows the character of the disease -with which the patient is afflicted, as he would then be able to give -his directions more specifically. But much may be left to instinct, -of which the subjective mind is the source. It seems reasonable to -suppose, however, that if that instinct is educated by objective -training it will be all the better. This is, however, a question which -must be left for future experimental solution, not enough being now -positively known to warrant a statement as to how far the healing -power of the subjective mind is, or may be, modified by the objective -knowledge or training of the healer.</p> - -<p>Be this as it may, the fact remains that all men possess the power -to alleviate human suffering, to a greater or less degree, by the -method developed in the foregoing pages. For obvious reasons it is -not a method by which money can be made. But it is pre-eminently -a means of laying up treasures where neither moth nor rust can -corrupt, nor thieves break through and steal. Each one has it in -his power to alleviate the sufferings of his neighbor, his friend, -or the stranger within his gates; but his compensation must consist -in the consciousness of doing good, and in the hope of that reward -promised by the Master to those who do their alms in secret. There -is, nevertheless, a practical and immediate reward accompanying -every effort to heal the sick by the method herein indicated. In -consists in this,—that every earnest effort to convey therapeutic<span class="pagenum"><a name="Page_197" id="Page_197">[Pg 197]</a></span> -impressions to a patient during sleep is inevitably followed by a -dreamless sleep on the part of the healer. It would seem that the -subjective mind, following the command or suggestions of the healer, -occupies itself with the work it is directed to do, to the exclusion -of all else; and hence the physical environment of the sleeper fails -to produce peripheral impressions strong enough to cause the dreams -which ordinarily result from such impressions. Following the universal -law, it obeys the suggestions of the objective mind, and persists in -following the line indicated until it is recalled by the awakening of -the bodily senses.</p> - -<p>Moreover, therapeutic suggestions imparted during sleep inevitably -react favorably upon the healer; and thus his own health is promoted -by the act which conduces to the health of the patient. And thus it is -that therapeutic suggestion may be likened to the "quality of mercy" -which "is not strained, it droppeth as the gentle rain from heaven upon -the place beneath; it is twice blessed: it blesseth him that gives, and -him that takes."</p> - -<p>It is easy to foresee that when the world once understands and -appreciates the wonderful therapeutic powers inherent in the human -soul, a great change will be the result. When it is once understood -that the power exists in every human organism to alleviate physical -suffering by a method at once so simple, so effective, and so mutually -beneficial, it cannot be doubted that a large proportion of the ills to -which flesh is heir will exist only in history.</p> - -<p>The most important branch of psycho-therapeutics is, however, yet -to be discussed. It has been shown in this and former chapters that -auto-suggestion plays its subtle <i>rôle</i> in every psychological -experiment. It has been shown that the subjective mind of an individual -is constantly controlled by the suggestion of his own objective mind. -This is the normal relation of the two minds; and when that control -ceases, the person is insane just in proportion to the degree in -which the objective mind has abdicated its functions. This control -is ordinarily exercised unconsciously to the individual. That is to -say, we do not ordinarily<span class="pagenum"><a name="Page_198" id="Page_198">[Pg 198]</a></span> recognize the operations of the two minds, -for the simple reason that we do not stop to philosophize upon the -subject of their mutual relations. But when we once recognize the -fact, we have not only arrived at the principle which lies at the -foundation of all true psychological science, but we are prepared -to accept the subsidiary proposition which underlies the science of -mental self-healing. That proposition is, that man can control by -suggestion the operations of his own subjective mind, even though the -suggestion be in direct contravention to his own objective belief. -This is unqualifiedly true, even though the suggestion may be contrary -to reason, experience, or the evidence of the senses. A moment's -reflection will convince any one of the truth of this proposition. -It is auto-suggestion that fills our asylums with monomaniacs. That -long-continued and persistent dwelling upon a single idea often results -in chronic hallucination, is a fact within the knowledge of every -student of mental science. That it often happens that a monomaniac -identifies himself with some great personage, even with the Deity, is -a fact within common knowledge. What gives rise to such hallucinations -is not so well known; but every student of the pathology of insanity -will verify the statement that auto-suggestion is the primary factor -in every case. The patient, who is usually a monumental egotist to -start with, begins by imagining himself to be a great man; and by -long-continued dwelling upon the one thought he ends by identifying -himself with some great historical character whom he specially admires. -If he is afflicted with some nervous disorder which causes him to pass -easily and habitually into the subjective condition, the process of -fastening the hallucination upon his mind is easy and rapid, and he -is soon a fit subject for a lunatic asylum. But, whatever physical -condition may be a necessary factor in producing such hallucinations, -the fact remains that auto-suggestion is the primary cause.</p> - -<p>The subject is introduced here merely to illustrate the power and -potency of auto-suggestion, even when the suggestion is against -the evidence of reason and sense. It<span class="pagenum"><a name="Page_199" id="Page_199">[Pg 199]</a></span> must not be forgotten that -an auto-suggestion which produces a hallucination such as has been -described, operates on the lines of strongest resistance in nature. If, -therefore, such results can be produced when opposed by the strongest -instincts of our nature, how much easier must it be to produce equally -wonderful results when operating in harmony with those instincts, and, -hence, on the lines of least resistance.</p> - -<p>It is self-evident, therefore, that auto-suggestion can be employed -to great advantage for therapeutic purposes. Indeed, the power of -self-help is the most important part of mental therapeutics. Without -it the science is of comparatively little value or benefit to mankind. -With it goes the power to resist disease,—to prevent sickness, as -well as to cure it. The old axiom, that "an ounce of prevention is -worth a pound of cure," holds good in psycho-therapeutics as well as -in material remedies, and he who obtains the power to hold himself -in the mental attitude which enables him to resist the encroachments -of disease has mastered the great secret of mental medicine. That it -can be done by any one of ordinary intelligence, is a fact which has -been demonstrated beyond question. The best workers in the field of -Christian science give more attention to teaching their pupils and -patients how to help themselves than they do to instructing them how to -help others. And this is the secret of the permanence of their cures, -as has been fully explained in other chapters of this book. The process -by which it can be done is as simple as are the laws which govern the -subject-matter.</p> - -<p>The patient should bear in mind the fundamental principles which lie at -the foundation of mental therapeutics,—</p> - -<p>1. The subjective mind exercises complete control over the functions -and sensations of the body.</p> - -<p>2. The subjective mind is constantly amenable to control by the -suggestions of the objective mind.</p> - -<p>3. These two propositions being true, the conclusion is obvious, -that the functions and sensations of the body can be controlled by -suggestions of the objective mind.</p> - -<p><span class="pagenum"><a name="Page_200" id="Page_200">[Pg 200]</a></span></p> - -<p>The whole science of psycho-therapeutics is embraced in the foregoing -propositions. They contain all that a patient, who undertakes to heal -himself or to ward off the encroachments of disease, needs to know. -The process of making a particular application of these principles is -equally simple, and must be obvious to the intelligent reader. At the -risk of repetition, a few general directions will be given.</p> - -<p>We will take, for illustration, a simple case of nervous headache, -and suppose that the patient resolves to cure himself. He must, first -of all, remember that the subjective mind is to be treated precisely -as though it were a separate and distinct entity. The suggestion must -first be made that the headache is about to cease; then, that it is -already ceasing; and, finally, that it has ceased. These suggestions -should be made in the form of spoken words, and they should be -steadily persisted in until the desired effect is produced. A constant -reiteration of the declaration that the head is better will inevitably -produce the desired result; and, when the effect is distinctly felt, -the declaration should be boldly made that the pain has entirely -ceased. If any remnants of the pain are felt, the fact should be -ignored, and the suggestion persisted in that it has ceased. This -should be followed by the declaration that there will be no return of -the symptoms; and this should be made with an air, tone, and feeling of -perfect confidence.</p> - -<p>The only practical difficulty and obstacle in the way of success with -a beginner lies in the fact that at first he lacks confidence. The -education of his whole life has been such as to cause him to look with -distrust upon any but material remedies, and there is a disinclination -to persist in his efforts. But he should remember that it is the -suggestions conveyed by this very education that he is now called upon -to combat, neutralize, and overcome by a stronger and more emphatic -counter-suggestion. If he has the strength of will to persist until he -is cured, he will find that the next time he tries it there will be -much less resistance to overcome. Having once triumphed, the reasoning -of his<span class="pagenum"><a name="Page_201" id="Page_201">[Pg 201]</a></span> objective mind no longer interposes itself as an obstruction, -but concurs in the truth of his suggestions. He then possesses both -objective and subjective faith in his powers, and he finds himself -operating on a line of no resistance whatever. When he has attained -this point, the rest is easy; and he will eventually be able to effect -an instantaneous cure of his headache, or any other pain, the moment he -finds himself threatened with one. These remarks apply, of course, to -every disease amenable to control by mental processes.</p> - -<p>It will be observed that in the process of applying the principles of -auto-suggestion to the cure of disease the patient is not called upon -to tax his own credulity by any assertion that is not a demonstrable -scientific truth. He is not called upon to deny the existence of -matter, nor does he find it necessary to deny the reality of the -disease which affects him. In short, he is not called upon to deny -the evidence of his senses, to assert a manifest impossibility, nor -to maintain an exasperating absurdity as a condition precedent to his -recovery. The fact that cures can be made and are constantly being made -by those who instruct their patients that a denial of the existence -of matter and of the reality of disease is a necessary condition to -their recovery, is the strongest possible evidence of the truth of -the proposition that the subjective mind is constantly amenable to -control by the power of suggestion. For it is a fundamental truth in -psycho-therapeutics that no cure ever was, or ever can be, effected by -mental processes until the subjective mind of the patient is impressed -with a belief in the efficacy of the means employed. It is obvious, -however, that it is more difficult to impress a manifest absurdity upon -the subjective mind of a man of common-sense than it is to impress him -with a belief in a demonstrable scientific truth. Hence it is that, -by methods now in vogue, both healer and patient are handicapped just -in proportion to the tax laid upon their credulity. The point is, -that in impressing a patient with a new scientific truth we should -seek to make it as simple as possible, and avoid anything<span class="pagenum"><a name="Page_202" id="Page_202">[Pg 202]</a></span> which will -shock his common-sense. Christ enjoined upon his followers the simple -scientific fact that faith on their part was a condition precedent to -their reception of the benefits of his healing power; and he compelled -them to believe, by publicly demonstrating that power. He would have -had little success among the people with whom he had to deal if he had -begun his treatment by telling them that they had no disease; that -leprosy is a figment of the imagination, and has no existence except in -the mind; or that blindness is merely blindness of the mind, and not of -the body; and that the body itself has no existence except as a form of -belief. He even resorted to material remedies, as in the case of the -blind man, when "He spat on the ground, and made clay of the spittle, -and he anointed the eyes of the blind man with the clay, and said unto -him, Go, wash in the Pool of Siloam. He went his way therefore, and -washed, and came seeing."<a name="FNanchor_34_34" id="FNanchor_34_34"></a><a href="#Footnote_34_34" class="fnanchor">[34]</a></p> - -<p>The Christian scientist would doubtless say that the clay and the -subsequent washing in the Pool of Siloam did no good, except as they -acted through the mind. This may be true; but in either case it teaches -a valuable lesson, which it would be well for all classes of mental -healers to remember. If the clay had a curative effect, it shows that -the Master did not disdain to employ material remedies as an auxiliary -to his healing power. If, on the other hand, it possessed no curative -power, it shows that the Great Healer did not hesitate to employ any -legitimate means at hand to confirm and increase the faith of the -patient.</p> - -<p>But this is a digression which pertains rather to the general -subject of mental healing than to that of self-healing, which we are -discussing. It is believed that the few simple rules herein laid down -will enable any one of ordinary intelligence to become proficient, by -a little practice, in the science of self-healing. It is not a mere -theory, without practice, which has been here developed. It has been -demonstrated over and over again to be eminently practical, not only -as a means of healing disease, but as a means of<span class="pagenum"><a name="Page_203" id="Page_203">[Pg 203]</a></span> warding off its -encroachments. Indeed, its chief value will eventually be found to -consist in the almost unlimited power which it gives one to protect -himself from contracting disease. To do that it is only necessary to -hold one's self in the mental attitude of denying the power of disease -to obtain the mastery over him. When the patient recognizes the first -symptoms of approaching illness, he should at once commence a vigorous -course of therapeutic auto-suggestion. He will find prevention much -easier than cure; and by persistently following such a course he -will soon discover that he possesses a perfect mastery over his own -health. In this connection it must not be forgotten that the method -of healing during sleep is as applicable to self-healing as it is to -healing others. Indeed, perfect rest and recuperative slumber can be -obtained under almost any circumstances at the word of command. Dreams -can be controlled in this way. If one is troubled by distressing or -harassing dreams, from whatever cause, he can change their current, or -prevent them altogether, by energetically commanding his subjective -mind to do so. It is especially efficacious for this purpose to direct -his subjective mind to employ itself in healing some sick friend. If -one habitually does this at the time of going to sleep, he will not -only be certain to obtain recuperative sleep for himself, but he will -procure that contentment and peace of mind which always result from a -consciousness of doing good to his fellow-creatures. The exercise of -the power to heal in this way is never a tax upon the vital energies of -the healer, but always redounds to his own benefit as well as to that -of the patient. The reason of this is obvious. The normal condition of -the subjective mind during the sleep of the body and the quiescence of -the objective faculties is that of constant activity. This activity, -under ordinary conditions, entails no loss of vital power on the part -of the sleeper. On the contrary, that is the period of his rest and the -means of his recuperation. If the activities of his subjective mind are -directed into pleasant channels, his bodily rest is perfect, and his -recuperation complete.</p> - -<p><span class="pagenum"><a name="Page_204" id="Page_204">[Pg 204]</a></span></p> - -<p>It is for this reason that the method of healing during sleep is -better for all concerned than any other system of mental healing yet -discovered. It follows the lines of nature, in that it employs the -subjective powers at a time when they are normally active; and it -employs them in such a way that the ordinary peripheral impressions, -which often disturb the sleeper and produce unpleasant dreams, are -overcome by a more potent suggestion. Any other method of mental -healing, where the subjective powers of the healer are called into -action, entails a certain loss of vital power on his part, for the -simple reason that subjective activity during waking moments is -abnormal. It is true that when the work is not carried to excess the -physical exhaustion may not be perceptible; but any Christian scientist -will testify that any great amount of effort in the line of his work -produces great physical exhaustion. And it is noticeable that this -exhaustion ensues in exact proportion to the success of his treatment. -This success being in proportion to the subjective power exerted, it -is reasonable to infer that subjective activity during waking hours -and physical exhaustion bear to each other the relation of cause and -effect.</p> - - - - - -<div class="footnotes"><h3>FOOTNOTES:</h3> - -<div class="footnote"> - -<p><a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34"><span class="label">[34]</span></a> John ix. 6.</p></div></div> - - - - - -<p class="center"> -<img src="images/illus016.jpg" alt="illustration" /> -</p> - - -<hr class="chap" /> -<p class="ph2"><a name="CHAPTER_XV" id="CHAPTER_XV">CHAPTER XV.</a></p> -<p><span class="pagenum"><a name="Page_205" id="Page_205">[Pg 205]</a></span></p> -<p class="center">THE PHENOMENA OF SPIRITISM.</p> - -<blockquote> - -<p class="hang">If a Man die, shall he live again?—The Problem not solved by -Spiritistic Phenomena.—The Phenomena admitted.—Their Supernatural -Origin denied.—Explained by the Hypothesis.—Subsidiary -Hypothesis.—An Intelligent Dynamic Force.—Its -Characteristics.—Limited by Medium's Intelligence.—It is -controlled by Suggestion.—Phenomena fail in Presence of -Scepticism.—Reasons.—Mediumistic Frauds.—The Primary -Lesson in Spiritistic Investigation.—Mediums not necessarily -dishonest.—Their Honest Belief in the Phenomena.—Suggestion -explains all.—Illustrations from Hypnotism.—Convincing Character -of Alleged Communications.—Telepathic Explanations.—General -Conclusions.</p> -</blockquote> - - -<p class="drop" ><span class="uppercase">The</span> next subject which claims our attention in connection with the -hypothesis under consideration is that of modern spiritism. It is -approached with much diffidence and some misgivings, not because of any -doubt as to the applicability of the hypothesis to the vast range of -so-called spiritual phenomena, but because of the transcendent interest -and importance of the subject to all mankind. It cannot be forgotten -that millions of human beings base their hopes of a life beyond the -grave upon their belief that in the phenomena of spiritism they have -tangible evidence of the immortality of the soul, and that by means of -such phenomena they can be put into communication with the spirits of -the loved ones who have gone before. The fact cannot be ignored that -there are millions of stricken hearts whose wounds have been healed -by the consolation afforded by that conviction. The great question, -"If a man die, shall he live again?" has been by these phenomena -satisfactorily answered for many whom revealed religion failed<span class="pagenum"><a name="Page_206" id="Page_206">[Pg 206]</a></span> to -satisfy, for many whose reasoning powers have failed to grasp the logic -of the theologian. It were an unwelcome task to throw a shade of doubt -upon the validity of evidence which to many seems to be "confirmation -strong as proofs of Holy Writ;" and if in the perusal of the following -pages such doubt arises, the reader is begged to discriminate between -the question of the validity of evidence and the question of fact. -For, be it remembered, I shall not undertake to prove that the souls -of men do not live after the death of the body. That question stands -just where it has always stood. It is a problem which, outside of -revelation, is no nearer a solution than it was when Job propounded the -momentous question. Neither will I undertake to say that the spirits -of the dead do not and cannot communicate with the living. I do not -know. But I do undertake to say, and will attempt to prove, that the -phenomena of spiritism, so-called, do not constitute valid evidence -of the ability of spirits of the dead to hold intercourse with the -living. In doing so, no attempt will be made to deny the phenomena of -spiritism. On the contrary, I shall not only admit the possibility -of every phenomenon alleged by any respectable number of reputable -witnesses to have occurred, but I shall also assume the substantial -accuracy of the general statements made by spiritists regarding the -leading phenomena of spiritism. But I shall attempt to explain their -origin on other grounds than the supposition that they are caused by -the spirits of the dead. In other words, I admit the alleged phenomena, -but deny the alleged cause.</p> - -<p>I will not waste time, however, by attempting to prove by experiments -of my own, or of others, that such phenomena do occur. It is too -late for that. The facts are too well known to the civilized world -to require proofs at this time. The man who denies the phenomena of -spiritism to-day is not entitled to be called a sceptic, he is simply -ignorant; and it would be a hopeless task to attempt to enlighten him. -I shall indulge in the hope, however, that by explaining the origin of -the phenomena on rational<span class="pagenum"><a name="Page_207" id="Page_207">[Pg 207]</a></span> principles, and thus removing them from the -realm of the supernatural, those who now assume to be sceptical may be -induced to investigate for themselves. It is easy to deny the existence -of that for which we cannot account by reference to known laws, and -it is easy to believe in that which can be thus explained. This is -especially true in regard to phenomena which are popularly attributed -to a supernatural origin. Modern scientists have an easy way of -treating such phenomena, which consists in denying their existence and -refusing to investigate. Such men would plug their own ears and deny -the phenomenon of thunder if they could not account for it by reference -to laws with which they are familiar. And such a proceeding would be no -more senseless than, at this day, to deny the phenomena of spiritism.</p> - -<p>In justice, however, to those scientists who have sought to investigate -the subject, and have failed to witness the phenomena promised, it -must be said that in many instances their failure is attributable, not -to any fault of their own, or lack of earnest purpose on their part, -but to a want of knowledge of the fundamental laws which pertain to -the production of such phenomena. The reasons for the frequent failure -to produce psychic phenomena in presence of avowed sceptics has been -fully discussed in a previous chapter of this book, to which the reader -is referred. But at the risk of repetition they will be restated in -their proper place in this chapter, as they pertain to the subject of -so-called spirit phenomena.</p> - -<p>The laws which govern the production of the phenomena under -consideration are precisely the same as those which pertain to all -the other phenomena which have been discussed; and the fundamental -propositions of our hypothesis apply with equal force to them all. -Again, the reader is asked to recall those propositions, in order that -their force and logical sequence may remain clear to his mind in this -connection. They are:—</p> - -<p>1. The mind of man is dual in its nature,—objective and subjective.</p> - -<p><span class="pagenum"><a name="Page_208" id="Page_208">[Pg 208]</a></span></p> - -<p>2. The subjective mind is constantly controlled by suggestion.</p> - -<p>These two propositions would seem to have been so well established -as to need no further elucidation at this time. The subsidiary -proposition, which applies to the phenomena under consideration, is -that,—</p> - -<p>3. The subjective mind, or entity, possesses physical power; that is, -the power to make itself heard and felt, and to move ponderable objects.</p> - -<p>This may seem at first glance to be begging the question; but its truth -must be assumed provisionally, for the sake of the argument which -follows. It will readily be seen that if those three propositions -can be established, all the physical phenomena of spiritism can be -accounted for on the ground that living man possesses inherently the -power to produce them. And this is the position which we must assume, -for it appears to be the truth.</p> - -<p>It must be acknowledged by all who have witnessed, under test -conditions, any of the physical phenomena, that there is a dynamic -force residing somewhere that is capable of moving ponderable objects -without physical contact, and that this force, whatever it is, or -from whatever source it emanates, possesses intelligence, oftentimes -to a remarkable degree. Now, this intelligent force either emanates -from the spirits of the dead, or it does not. If it does not, it -necessarily follows that it emanates from the living. That this last -supposition is the true one is evidenced by many of the characteristics -of the intelligence which it manifests, among which the following are -prominent:—</p> - -<p>It is essentially a human intelligence, and neither rises above nor -sinks below the ordinary intelligence of humanity.</p> - -<p>The intelligence is always on a level with that of the medium through -whom it manifests itself. That is, it never rises so far above that -of the medium as to preclude the possibility of its having its origin -in the medium's subjective mind. That it often rises above the -medium's known objective intelligence, is well known and admitted. -But we have already seen what remarkable powers the subjective mind<span class="pagenum"><a name="Page_209" id="Page_209">[Pg 209]</a></span> -possesses in certain lines of intellectual activity, and with what -limitations it is hedged about; and we find that the intellectual feats -of mediums possess all the characteristics belonging to subjective -intelligence,—the same wonderful powers, and the same limitations. -That so-called spirit communications always correspond to the nature -of the medium's mind and character, and are limited by his capacity, -is admitted by all the ablest writers on spiritism; and their greatest -ingenuity is taxed to account for the fact. Alleged communications from -the greatest philosophers who have gone before, amount to the merest -twaddle when filtered through an ignorant medium.</p> - -<p>Again, we find that the intelligence is controllable by the power of -suggestion. This is shown in the readiness with which "spirits" can be -made to respond to calls made upon them, whether they have any real -existence or not. It is well known that any one can as readily obtain -a communication from an imaginary person as from a real one, from a -living person as from the dead, providing the medium does not happen -to know the facts. The writer has had frequent and very affectionate -communications from an imaginary dead sister, and has occasionally had -a very touching communication from himself, the medium believing the -name to represent a dead brother. The fact that he never had either -brother or sister made the communication all the more convincing.</p> - -<p>This perfect amenability to control by suggestion is evinced in another -most remarkable way. It is well known to every person who has been -in the habit of attending spiritual séances how necessary it is that -"harmonious conditions" should prevail. The very presence of an avowed -sceptic will often prevent any manifestations. It frequently happens -that some one present remarks, in a despairing tone, that he does not -expect any manifestations, "because it always happens that when I am -present no communications can be had." When such a remark is made, the -chances are ten to one that the "spirits" will refuse to respond. Why -this happens, spiritists have laboriously attempted to explain,<span class="pagenum"><a name="Page_210" id="Page_210">[Pg 210]</a></span> but -never satisfactorily, except to themselves. The fact that a spirit, -possessing sufficient power to move a table, raise a piano to the -ceiling, or levitate the medium, should be paralyzed in presence of -one who does not believe in spirits, is simply inexplicable, except -upon the one hypothesis, namely, that the power evoked is that of the -subjective mind of the medium, which is amenable to control by the -mysterious power of suggestion. It is inconceivable that the spirit -of Napoleon Bonaparte, who, when living, swayed the destinies of -nations, used kings and popes as his puppets, and led his hosts to -successful battle against the combined armies of Europe, should, when -dead, shrink, abashed and powerless, in presence of some one man who -happens not to believe in spiritism. But it can be readily understood -how a séance should prove a failure when we assume that the power -that moves the table or writes the communications is exercised by the -subjective intelligence of the medium, and that the presence of an -avowed sceptic operates as an ever-present and all-potent suggestion -that the promised manifestations are impossible in his presence. It -is in strict accordance with the universal law of suggestion that -such should be the result. It is this constant amenability to control -by suggestion which always hampers mediums when they are giving test -séances in the presence of sceptical investigators; and I undertake -to say that no medium ever was, or ever can be, powerful enough to -produce his phenomena under test conditions in presence of a hostile -and aggressively sceptical investigating committee. It is no fault of -the medium that this is the case, and it is no test whatever of the -genuineness of his phenomena. But it is presumptive, if not conclusive, -evidence that the source of his phenomena resides within himself, and -hence is amenable to the universal law which governs the action of -all subjective intelligence and power. Neither is it any reflection -upon the sincerity of the investigator that he fails to witness the -phenomena that have been promised. His ignorance of the law which -governs the subject-matter, together with his desire to be frank and -honest enough with<span class="pagenum"><a name="Page_211" id="Page_211">[Pg 211]</a></span> the medium to put him in possession of a knowledge -of his sentiments and prejudices, leads him unwittingly to place an -insuperable barrier in the way of success. It unfortunately happens -that many professional mediums, despairing of success in producing -the genuine phenomena, and more than ordinarily anxious to earn the -reward of success, will, under such circumstances, resort to fraud -and legerdemain. The temptation to do so is great when he reflects -upon how much is at stake, the immediate monetary reward promised -being the least consideration. His professional pride, his love of -approbation, his hope of future fame and emolument in case he succeeds -in convincing a sceptical scientific investigator,—all operate to -constitute a temptation too great to be always successfully withstood. -Besides, he knows that, under favorable conditions, he can produce the -genuine phenomena, that he has produced them again and again, and he -quiets his conscience by reflecting that it can do no harm to resort to -legerdemain to simulate that which he knows to have a genuine existence.</p> - -<p>In this connection it may be well to state what must already be obvious -to the intelligent reader; namely, that the only way to secure the -production of genuine phenomena is, first, to secure the confidence of -the medium by assuming to be in hearty sympathy with him, and by giving -him to understand that you thoroughly believe in his honesty and his -power to produce genuine phenomena. Give him all the time he wants, -and assure him that you are in no hurry; remembering always that quiet -passivity and undisturbed serenity of mind on the part of a medium is -an indispensable prerequisite to success, not only in producing the -phenomena, but in entering the subjective condition. It is precisely -the same in this respect as it is in hypnotism. The condition of the -medium, when in a trance or partial trance, is precisely the condition -of a hypnotized person, and he is subject to the same laws, and the -same conditions are necessary and indispensable to his success. Every -hypnotist knows that it would be madness to antagonize a hypnotic -subject by suggesting to him in advance that he is<span class="pagenum"><a name="Page_212" id="Page_212">[Pg 212]</a></span> an impostor, or -that hypnotic phenomena are mere humbug, and then expect to hypnotize -him and produce the phenomena. When investigators realize this one fact -they will have taken the primary lesson in spiritistic investigation. -Every one who understands the first principles of hypnotism knows -what folly it would be to subject the science to the test of allowing -a sceptical investigator to take a subject in hand and begin the -operation of trying to hypnotize him by assuring him that hypnotism -is imposture, and all subjects are mere pretenders. And yet one who -investigates hypnotism in that way does, in effect, precisely what the -sceptical investigator of spiritistic phenomena does when he avows his -scepticism to the medium in advance. If investigators would observe -the rule here suggested, and always endeavor to put the medium at his -ease and accede to all the conditions prescribed by him, instead of -insisting upon test conditions of their own devising, they would soon -find that they would witness all the phenomena desired, and under -conditions that preclude the possibility of fraud or legerdemain. Any -other course almost of necessity defeats the object sought.</p> - -<p>It will be seen, therefore, that a failure to produce phenomena at -a given time does not necessarily indicate fraud on the part of the -medium; and in strict justice to professional mediums, who as a class -have been brought into disrepute by the fraudulent practices of some -of their number, it must be said that the detection of a medium in -fraudulent practices does not <i>per se</i> prove that he was consciously -guilty; for it is an undoubted fact that when a medium is unconscious, -and his subjective mind is in control, it often acts capriciously, -and presumably fraudulent practices might be indulged in without the -objective knowledge or consent of the medium. Therefore, until the -laws governing the subject-matter are better understood, we should -extend the broadest charity over the professional medium, except in -cases where it is discovered that the paraphernalia necessary for the -perpetration of fraud have been prepared by the medium in advance.</p> - -<p><span class="pagenum"><a name="Page_213" id="Page_213">[Pg 213]</a></span></p> - -<p>At this point the question will naturally be asked, "How can a medium, -professional or otherwise, be entitled to credit for honesty, who -represents himself as being able to hold communion with the spirits -of the dead, or to be an instrument through which communications -from spirits of the dead can be obtained, if, in point of fact, such -communications have their origin wholly within his own personality?"</p> - -<p>This is perhaps the most pertinent and the most far-reaching -question that could be formulated in regard to the hypothesis under -consideration. If it could not be fairly answered from a purely -scientific standpoint, our hypothesis would not be worthy of further -discussion; for it is simply impossible to presuppose that all the -immense number of mediums, professional and private, who may be -found in all ranks of society throughout the civilized world, are -deliberately and consciously perpetrating a fraud upon mankind. On -the contrary, I here take occasion to say that there is no system of -religious belief which is so thoroughly fortified by facts as that of -spiritism, when its phenomena are viewed from the standpoint of the -investigator who is unacquainted with the latest scientific discoveries -in the domain of experimental psychology. But with that knowledge in -possession, the evidential value of the phenomena of spiritism is -vastly depreciated, and the high character of the medium for truth and -sincerity loses all its weight as a factor in the case.</p> - -<p>The intelligent reader has already anticipated the answer to the -foregoing question. It is simply this: that the subjective mind of -the medium, being controlled by suggestion, believes itself to be the -spirit of any deceased person whose name is suggested. It has been -educated to that belief through the objective education and environment -of the individual. It is, by the laws of its being, absolutely -controlled by the objective belief of the medium, and the suggestions -embraced in that belief. It is true that it often acts capriciously and -independently, but it is always in pursuance of the auto-suggestion -or belief of the medium<span class="pagenum"><a name="Page_214" id="Page_214">[Pg 214]</a></span> that it is an extraneous and, therefore, an -independent power.</p> - -<p>No one who has witnessed even the stage exhibitions of the phenomena -of hypnotism will doubt the substantial truth of this proposition. An -intelligent subject can be made to assume any number of characters, -diverse as the antipodes, and in each one he will imitate the original -in thought, word, and action with perfect fidelity, so far as he knows -the character, habits, and idiosyncrasies of the individual personated, -firmly believing himself to be the individual he represents. He may, -with the same facility, be transformed into an angel or a devil or an -animal; and he will never doubt the truth of the suggestion, or fail to -act the character suggested, so far as it is physically possible. These -facts are well known to all hypnotists, as well as to all who witness -the common stage exhibitions of the phenomena. Some stage hypnotists -have much difficulty in preventing their subjects from exhibiting -spiritistic phenomena on the platform. This was a common experience of -Professor Cadwell, an American performer, who was himself a spiritist. -When it became known to his audiences and subjects that the latter were -liable to be "controlled by spirits," the trouble became very marked, -and the professor was greatly annoyed by the frequency with which his -subjects were seized upon by "passing spirits," and made to receive -communications and perform other antics in the name of the spirits -of their dead acquaintances. The phenomena exhibited through these -subjects were identical with those shown through ordinary mediums, -and indeed some of his best subjects afterwards became successful -professional mediums. That the liability of the professor's subjects to -lapse into mediumship was the result of suggestion is shown by the fact -that Professor Carpenter, who was Cadwell's pupil, and operated by his -methods, and was in every sense his peer as an operator, never had any -trouble with mediumistic phenomena, for the simple reason that he was -careful to avoid suggesting the idea to his subjects that such a thing -was possible. In point of fact it is well known to many hypnotists -that all the phe<span class="pagenum"><a name="Page_215" id="Page_215">[Pg 215]</a></span>nomena of spiritism can be reproduced through their -subjects by simply suggesting to them that they are under the control -of spirits. Of course it may be said that the spirits do actually take -possession of a hypnotic subject when permitted to do so, and that it -is the genuine control of spirits after all. The answer to this is that -it is also just as easy to obtain communications from a living person -through a hypnotic subject as from a dead one, and from an imaginary -person as from a real one, by merely making the proper suggestion. The -same is true of any medium, for that matter, as will presently be shown.</p> - -<p>It is obvious, therefore, that the universal law of suggestion operates -upon the subjective mind of a medium with the same force and certainty -as upon all others. He is in the subjective, or hypnotic, condition. -The suggestion that he is about to be controlled by the spirits of the -dead is ever present to his mind, and is all potent. It is a part of -his education. It is his religious belief. No other explanation of the -mysterious phenomena is known to him. He knows only that he is moved by -a power, an intelligence, over which he exerts no conscious control. -It gives utterance to thoughts beyond his comprehension, and possesses -knowledge of matters of which he consciously knows nothing. His -conclusion is, first that the intelligence is something extraneous to -his personality, and secondly that it must be that of an inhabitant of -another world. From his standpoint it is the only rational conclusion. -His hereditary belief in the immortality of the soul confirms it. His -reading of the Bible sanctions the belief in the power of spirits to -hold communion with the living. His hope of a life beyond the grave, -and his longing to hold communion with the loved and lost, combine to -give his conclusions a welcome reception in the chambers of his mind.</p> - -<p>A more potent suggestion was never forced upon the subjective -mind of man than this; and in obedience to the universal law, it -must be believed by the medium's subjective mind, and acted upon -accordingly. And the subjective mind <i>does</i> believe the suggestion -most implicitly. If it did<span class="pagenum"><a name="Page_216" id="Page_216">[Pg 216]</a></span> not, the law of suggestion would have no -place in experimental psychology, and all the conclusions deducible -therefrom would have to be revised. So believing, it follows that, -when questioned, it will unhesitatingly affirm that it is the spirit -of whatever person is suggested; and so far as the medium knows the -character or antecedents of the spirit invoked, that spirit will -be personated with all the preternatural acumen characteristic of -subjective mental activity.</p> - -<p>If the chain of reasoning by which the medium and his friends have -arrived at the conclusion that the phenomena must proceed from -disembodied spirits seems to them to be perfect, their conviction rises -to the dignity of a certainty, in their estimation, when the supposed -spirit begins to forward alleged communications from the hypothetical -border-land of another world. They find that his alleged "control" is -able to tell them secrets which they supposed to be safe in their own -custody, or perhaps only known to themselves and the deceased whose -spirit has been invoked. He will describe the character and personal -appearance of deceased persons whom it was impossible that he should -have known in life, sometimes even giving their names and ages; he will -tell of incidents in their career known only to the person for whose -benefit the communication is given.</p> - -<p>If the sitter is sceptical, and has learned something of telepathy, -his ready objection is that all this is "mind-reading." But presently -the medium will describe some one of whom the sitter has not thought -for years, who was utterly unknown to the medium, and of whom he -never heard. It is then that the sitter is confounded. His telepathic -explanation is exploded, for he "was not thinking of the deceased at -all; it could not, therefore, be mind-reading," he declares, with all -the enthusiasm of a new convert whose last objection has been answered.</p> - -<p>There is no more common or popular explanation of certain phases of -spiritistic phenomena than attributing them to mind-reading. When a -medium relates to you incidents of your life of which you know he -has no previous knowl<span class="pagenum"><a name="Page_217" id="Page_217">[Pg 217]</a></span>edge, the most obvious explanation is that he -reads your mind,—that is, if you do not believe that he is controlled -by spirits; and you are undoubtedly right. But when he tells you of -things that you had forgotten, and describes persons of whom you are -not thinking, you jump to the conclusion that thought-reading does not -explain that particular phenomenon. And it is just here that you make a -mistake, for the reason that you do not understand the first principles -of mind-reading. But when it is once understood that mind-reading -is the communion of two subjective minds, and that the objective or -conscious thoughts of the sitter have no necessary effect upon the -character of the communications, it will be seen that the fact that the -sitter was not consciously thinking of the person described, or had -forgotten the incident recalled, has no evidential value whatever. The -sitter may or may not be thinking consciously of the subject of the -communication; he may even be endeavoring to cause the medium to speak -of some particular one with whom he earnestly desires to communicate. -It makes no difference whatever, for it is the uppermost thought of -the subjective mind that is read, and of that the sitter has neither -knowledge nor conscious control. That the medium relates incidents of -the sitter's life which he had forgotten until reminded of them, is not -at all strange or unaccountable, when we remember that the memory of -the subjective mind is perfect. Neither is there any evidential value -in the fact that the sitter cannot remember an incident related by the -medium; for he must remember that objective memory retains little, -comparatively, of the incidents of life, while the subjective mind -retains all.</p> - -<p>It will thus be seen that in order to explain the phenomena of -spiritism on the hypothesis that it has its origin wholly within the -sub-conscious mind of the medium, it is not necessary to presuppose -that he is dishonest or insincere when he attributes it to disembodied -spirits. In the absence of knowledge on his part of the recent -discoveries in psychological science, he has the best of reasons for -so believing, for up to the present time no other hypothesis has<span class="pagenum"><a name="Page_218" id="Page_218">[Pg 218]</a></span> -been advanced which will account for all the phenomena on any other -rational supposition. But the two great laws—duality of mind and -suggestion—clear away the greatest stumbling-block in the way of -scientific investigation of this, the greatest problem of the ages. -It is now no longer necessary to deny the phenomena, since they can -all be accounted for on scientific principles, outside the domain of -the supernatural. It is no longer necessary to consider the spiritual -medium either a fool or an impostor, since the phenomena are genuine, -and their explanation on scientific principles is impossible, except in -the light of very recent discoveries in psychic science.</p> - -<p>Having set forth the fundamental principles underlying the production -of so-called spirit phenomena, we will now proceed briefly to examine -their various phases and leading characteristics, and to show how the -hypothesis under consideration applies to each of them with the same -force and pertinency as in the case of the other psychic phenomena -which have been considered.</p> - - - - - - - - - -<p class="center"> -<img src="images/illus017.jpg" alt="illustration" /> -</p> - - -<hr class="chap" /> -<p class="ph2"><a name="CHAPTER_XVI" id="CHAPTER_XVI">CHAPTER XVI.</a></p> -<p><span class="pagenum"><a name="Page_219" id="Page_219">[Pg 219]</a></span></p> -<p class = "center">THE PHENOMENA OF SPIRITISM (<i>continued</i>).</p> - -<blockquote> - -<p class="hang">Various Classes of Phenomena.—Clairvoyance.—Its Field not yet -clearly defined.—Telepathy invades its Ancient Domain.—Simple -Experiments in Telepathy.—Their Significance.—Telepathic Power -in Mediums.—Telepathic Visions.—A Typical Séance.—Wonderful -Exhibition of Telepathic Power.—An Affecting Interview of -the Sitter with Himself.—Deductions.—Visions of Inanimate -Things as well as of Deceased Persons.—Spirit of the Jack of -Clubs.—Subjective Memory.—Spirit Identity.—Allan Kardec's -Observations.—His Illogical Conclusions.—His Supreme -Test.—Telepathic Explanation.—Four Ways of explaining his Test -Case.</p> -</blockquote> - - -<p class="drop"><span class="uppercase">There</span> are several ways by which the operations of the subjective mind -can be brought above the threshold of consciousness. When this is done -by any one of the various methods, a phenomenon is produced. Each of -these phenomena has been, at some time in the history of mankind, -attributed to the agency of disembodied spirits.</p> - -<p>The leading phenomena above alluded to are clairvoyance, clairaudience, -telepathy, mesmerism, or hypnotism, automatic writing, percussive -sounds (spirit-rapping), movement of ponderable bodies (table-tipping), -and phantasmic appearances.</p> - -<p>Of these, clairvoyance, telepathy, and hypnotism have generally ceased -to be regarded as proceeding from supernatural agencies. They are now -recognized as powers inherent in mankind, and, as will be seen, are -largely employed to explain other phenomena.</p> - -<p><span class="pagenum"><a name="Page_220" id="Page_220">[Pg 220]</a></span></p> - -<p>Of clairvoyance little will be said, for the reason that it is still -an open question among scientists who have been, and are still, -investigating the subject, whether independent clairvoyance exists as -a power of the human mind. Sufficient evidence has not been brought to -my attention to demonstrate its existence. Certainly the great bulk of -phenomena which are popularly regarded as evincing clairvoyant power -must now be referred to telepathy. It must be said, however, that many -phenomena have been produced which cannot at present be accounted -for on any other hypothesis than that of independent clairvoyance. -Yet it is not impossible that, when the laws of telepathy are better -understood, all so-called clairvoyant phenomena may be referred to that -agency. For the purposes of our argument, however, it is not specially -important that the distinction should be clearly drawn between the two, -inasmuch as telepathy, which is an undoubted power of the subjective -mind, sufficiently explains all the so-called spiritistic phenomena -involving the perception by the medium of facts not within his own -experience or his previous knowledge. I will therefore first treat -of those phenomena the mysteries of which are directly and primarily -referable to telepathy.</p> - -<p>A very simple experiment will enable almost any one to demonstrate -telepathic power. Let a person be securely blindfolded, by taking a -pair of kid gloves, folding them into pads, placing them over his eyes, -and binding them on by means of a handkerchief. Then let a circle -be formed by a few persons, with their hands joined, the percipient -forming one of the circle. Let a card be selected at random from a -pack, taking care that no one sees any other card of the pack, even for -an instant, until the experiment is over. Then place the card in plain -sight of all but the percipient, and let them fix their minds and gaze -upon the card, and in silence await the result. In the mean time the -percipient should be and remain in a perfectly passive and tranquil -frame of mind, and simply watch for visions. He will soon begin to see -indistinct objects floating in the darkness, and<span class="pagenum"><a name="Page_221" id="Page_221">[Pg 221]</a></span> these objects will -presently begin to form themselves into shapes more distinct. They may -be evanescent, and disappear at intervals; but they will soon return -in still more definite form, and will eventually assume some shape -that will suggest the card selected. It may be that a vision of the -whole card will be presented, exactly as it is, or it may be that there -will be a sort of allegorical representation of it. For instance, in -an experiment tried in presence of the author the ten of diamonds had -been selected. Instead of seeing a vision of the card, there was an -appearance of ten real diamonds, arranged in rows corresponding to the -rows of spots on the card, each one sending forth rays of light and -scintillations of color. As it was the first experiment the percipient -had ever tried, he was at a loss to know the meaning, if it had any, -of the vision; but as it persisted in coming, he finally ventured -to remark, hesitatingly, that he had an "impression of the ten of -diamonds." The applause which followed told him that his subjective -mind had conveyed to his consciousness by means of an allegorical -vision the information it had telepathically received. It may here be -remarked parenthetically that the subjective mind of man appears to be -fond of allegory as a means of conveying its thoughts or information -above the threshold of consciousness. The history of mankind is full of -illustrations of this fact.</p> - -<p>When the next card was selected, the percipient saw the vision of a -single heart spot floating in the darkness, unattached to anything like -a card; whereupon he ventured to name the ace of hearts, which was -correct. In all, five cards were selected at this sitting, and each one -was named correctly, with the exception of the last, which was the five -of spades. The five of clubs was named; but the percipient explained -his mistake by saying that one-half of each spot was concealed from -his view, namely, the points of the spade spots, which appeared to be -thrust into the darkness, so to speak, leaving only the handle end of -the spades exposed to view. As that half of the spade spot corresponds -exactly to the corresponding half of a club spot, the mis<span class="pagenum"><a name="Page_222" id="Page_222">[Pg 222]</a></span>take was -natural, and was really of as great, if not greater, evidential value -than if the card had been correctly named.</p> - -<p>Others of the company tried the same experiment, generally without -physical contact with any one else, and each one was able to name some -of the cards correctly. But no one was able to name correctly a card -which was not seen by some one else,—which showed clearly that the -power to see the card resulted from telepathy, and not from independent -clairvoyance. It should be here stated that there were six in the -company, each one of whom tried the experiment, and each scored a -sufficient number of successes to remove the result from the domain of -coincidence.</p> - -<p>These experiments were as simple as could well be devised, and to the -unreflecting mind may seem trifling. But I shall endeavor to show that -they possess unmeasured significance.</p> - -<p>Before proceeding to do so, it may be well to state that visions -resulting from telepathic communion are as varied as is the character -of the communicants or the subjects of the messages. They are often -seen by the percipient as plainly as the objective reality could be -seen; and events are depicted by means of visions that re-enact the -scenes, with all the characters and actors represented, as perfectly as -the reality itself.<a name="FNanchor_35_35" id="FNanchor_35_35"></a><a href="#Footnote_35_35" class="fnanchor">[35]</a></p> - -<p>It now remains to show how this faculty of reading the minds of others -is unconsciously employed by spirit mediums to impart to their clients -information regarding persons and events of which the medium has no -previous knowledge.</p> - -<p>We will consider, for this purpose, the case of a medium who develops -no physical phenomena, but who simply receives his visitor, tells -him of the events of his past life, describes his spirit-friends, -conveys oral communications from them, and occasionally drops into -prophecy. The visitor may or may not be a professed believer in -spirit<span class="pagenum"><a name="Page_223" id="Page_223">[Pg 223]</a></span>ism; but the fact that he is there to consult a medium shows a -faith sufficient for the purpose in view, and propinquity places his -subjective mind <i>en rapport</i> with that of the medium. We will suppose -that this is the first time that the two have met, and that the medium -is entirely unacquainted with the character, the antecedents, or the -deceased friends of the sitter. The first thing that the medium does -is to become wholly or partially self-hypnotized. He may go into the -state only partially, and appear to the visitor to be in his normal -condition. He may, and probably does, believe that his "control" takes -possession of his body and talks through him; he has, as we have -already seen, every reason for this belief. He is taken possession -of by some unseen force, is guided by some unseen intelligence which -possesses powers and attributes of which he is not conscious in his -normal condition. He has no other hypothesis to account for the -extraordinary manifestations of which that intelligence is the source. -To make assurance doubly sure, the intelligence tells him that it is -the spirit of some deceased person, and gives him a detailed and very -plausible account of itself. He is forced to believe the statements of -his subjective entity, for he knows no reason for believing otherwise, -and it, in turn, is compelled by the laws of its being to believe -itself to be what it represents; for the suggestion has been made to -it that it is the spirit of a deceased person. That suggestion having -been made in a general way, to begin with, his subjective mind will -proceed to fill in the details in some way with marvellous acumen, and -with such logical circumstantiality of detail as to deceive "the very -elect." It is just as it is in the case of a hypnotized person, who, in -pursuance of a post-hypnotic suggestion, having done some absurd act, -when questioned as to why he did it, will, on the instant, invent some -reason so plausible that the act will seem perfectly natural to one who -does not know its origin.</p> - -<p>Again, the subjective mind of the sitter is also controlled by a -suggestion, more or less strong, that spirits of the dead<span class="pagenum"><a name="Page_224" id="Page_224">[Pg 224]</a></span> are about -to be invoked; and it is also ready with its logical deductions from -the premises suggested, and will perform its part in the séance with -the same alacrity and acumen. Here, then, we have two subjective minds -<i>en rapport</i>, and the telepathic conditions for a successful séance -are established. The shrewd and successful medium usually begins by -making some very complimentary remarks concerning the character and -mental attributes of the sitter. This puts the latter at his ease, -and gives him an exalted opinion of the good sense and judgment of -the medium. Some incidents of the sitter's life may then be related, -and his occupation indicated. It will generally be done in terms such -as indicate the fact that the medium obtains his impressions by means -of visions. For instance, the writer once heard a medium in New York -city describe the occupation of an examiner in the United States -Patent Office. The two had never met before, and did not know of each -other's existence ten minutes before the séance. Even the name of the -sitter had been withheld from the medium, for the purpose of testing -her telepathic powers, and for the further purpose of convincing one -of those present that spirits of the dead had nothing to do with the -manifestations. The members of the party introduced each other by -fictitious names, and talked spiritism to the medium until "harmonious -conditions" were established, when the séance began. "I see an immense -building," she began, "with a great number of rooms in it. In one of -these rooms I see you, seated at a large desk, with a great many papers -upon it. I see drawings, apparently of machinery, spread out upon the -desk before you. It seems to me that you must have something to do -with patent rights." She was informed that her conjecture was thus far -correct. It should here be remembered that a medium should always be -encouraged by a frank acknowledgment when he is correct. It encourages -him, puts him at his ease, and constitutes a suggestion that he is able -to perceive the truth in reference to that particular person; and, -consequently, helps him to proceed correctly with other manifestations.</p> - -<p><span class="pagenum"><a name="Page_225" id="Page_225">[Pg 225]</a></span></p> - -<p>"But," continued the lady, "this is not your only occupation. I see -you in your library at home, surrounded by books and manuscripts. You -appear to be writing a book."</p> - -<p>She then went on to describe correctly all the bookcases and other -furniture in the room, and then said,—</p> - -<p>"I see the pathway by which you have arrived at your present conclusion -in reference to the subject of your book. It is all strewn with -rubbish and weeds, all of which you have thrown aside. But you see a -great light ahead, and are pursuing that with perfect confidence and -steadiness of purpose."</p> - -<p>"Am I in the right path?" inquired the examiner.</p> - -<p>"I cannot tell, for I cannot perceive the subject on which you are -writing. I think you are, however, for the light ahead seems so clear."</p> - -<p>After a pause she added,—</p> - -<p>"You are making one mistake. You think that you are doing it all -yourself. But you are not. You are constantly guided by a great spirit."</p> - -<p>"Who is he?" was asked, with all the greater interest because the -gentleman <i>was</i> writing a book, and, like every other author, felt that -he had perceived "a great light;" moreover, if he was sure of anything -connected with it, he was sure that he was doing it himself, without -the aid of any spirit or spirits. "Give me the name of my spirit friend -and guide," he added.</p> - -<p>"I cannot do that to-day," she replied, with the true commercial -instinct of the professional medium; "come to-morrow, and I will try to -give you the name."</p> - -<p>Accordingly, the same party visited her the next day, when she made -every effort to obtain the name, but without success. It should be -stated here that the lady was a slate-writing medium. Communication -after communication was written, but without signature, and all efforts -to obtain the name were futile. Finally the gentleman said, in an aside -apparently not intended for the ears of the medium, "I think I know who -it is. It must be either<span class="pagenum"><a name="Page_226" id="Page_226">[Pg 226]</a></span> A B [naming a living friend in Washington], -or my brother, C D [giving his own name]," for he had no brother, -living or dead. Immediately a communication was written out, signed -by the supposed spirit brother, announcing the fact that he, and he -alone, was the inspiring power in charge of the literary work named, -that he was the "guardian spirit" of the gentleman, over whom he was -"constantly watching," etc.</p> - -<p>The emotions created by the affecting terms of the communication can be -imagined when it is stated that all present, save the medium, knew that -the name was that of the sitter, and that he never had a brother. But -these emotions quickly gave place to wonder and admiration when it was -discovered that the signature was an almost exact reproduction of his -own, with all its salient peculiarities faithfully reproduced.</p> - -<p>Comment upon this wonderful admixture of genuine telepathic power -and conscious or unconscious fraud will not be indulged in, save to -remark that the first day's proceedings exhibited marvellous telepathic -power under the most perfect test conditions. As to the second day's -performance, it need only be said that if the communication had -been from a genuine spirit, struggling in vain to remember his own -name, it shows that even spirits are controlled by the subtle power -of suggestion; for he had no hesitation in assuming the name of the -sitter when that name was suggested, and he so completely identified -himself with that person as to reproduce his signature with marvellous -accuracy. It may be said that a fraud was perpetrated upon the medium. -To this the plea of guilty must be entered, together with a plea of -extenuating circumstances, in that it was done in pursuit of scientific -truth. Whether the interests of truth were subserved, the reader must -judge for himself. To that end he must ask himself the question whether -it is not more probable that this manifestation was of the subjective -entity of the medium rather than of an independent, disembodied -spirit. Conceding the inherent power in mankind to convey and receive -telepathic communications,<span class="pagenum"><a name="Page_227" id="Page_227">[Pg 227]</a></span> it must be evident that telepathy is a -sufficient explanation of what occurred the first day. It is true that -the medium thought that the information thus obtained was conveyed to -her by disembodied spirits. But that does not change the facts; and -when a phenomenon is explicable by reference to known natural laws, -we have neither occasion nor logical right to seek an explanation in -the realm of the supernatural. The second day's performance is as -easily explicable under the well-known laws of hypnotism. The medium -was in a partially hypnotic state, her subjective mind was active -and in control of her physical powers, and was necessarily perfectly -amenable to control by suggestion from any source. In obedience to the -law of auto-suggestion, it believed itself to be a disembodied spirit. -It acted in that capacity far enough to write communications of the -standard, indefinite character common to such productions, but could -give no name, for the simple reason that there was no name to give, and -none had been suggested. But the instant a name was suggested it seized -upon it, and, in pursuance of the suggestion that it represented the -sitter's brother, wrote just such a communication as the logic of the -situation dictated, believing, without a doubt, that it was actually -the spirit of the deceased brother of the sitter. It may be asked why, -if the medium was possessed of such wonderful telepathic power, did -she not perceive the fact that she was being imposed upon, that the -sitter was not sincere in his professions of a belief in spiritism, -and that he had not a brother in the spirit-land. Simply because -she was controlled by the universal law of suggestion, and the oral -suggestions had been made that he was a believer, and that he had a -brother deceased. If she had disbelieved the statement, it would have -constituted an exception to the operation of a natural and universal -law,—a suspension, in fact, of the laws of nature.</p> - -<p>On the other hand, if we are to discard the foregoing explanation and -hold that it was actually a disembodied spirit controlling the medium, -we must presuppose a spirit without a name, or without sufficient -intelligence to remember<span class="pagenum"><a name="Page_228" id="Page_228">[Pg 228]</a></span> his name. Either supposition, if it does -no violence to common-sense, is contrary to all the teachings of -spiritists, who have led us to believe that the law of spirit-life -is that of eternal progress; that all truth stands revealed to the -perception of the disembodied soul. It would cause one to lose -confidence in his guardian angels if he were forced to believe that a -short residence in the spirit-land could reduce the immortal mind to -such a state of imbecility.</p> - -<p>This digression is indulged in for the purpose of illustrating the fact -that one of the means by which telepathic impressions are conveyed from -one to another is by visions. The percipient sees a vision representing -the incident sought to be communicated by the agent. He sees the image -of the object or person which the agent desires him to see. Thus, when -a person consults a medium he generally expects and desires to learn -something of his deceased friends. The medium goes into the subjective -condition for that purpose. The visitor's mind is full of anticipation -and hope that he will be put into direct communication with the loved -and lost. Presently the medium sees a vision of some person. He -believes that he sees a spirit. He describes it, and it is found to -correspond with one of the visitor's deceased friends. The visitor -recognizes the description, and says so. He asks for the name, and it -is given. Then the medium sees a vision representing some incident -known only to the visitor and the deceased. He describes the incident, -not, perhaps, as a vision which he sees, but as a statement of fact -imparted to him by the spirit. The visitor very likely knows that the -medium knew nothing of him or of the deceased before that hour. He is -convinced that the medium has seen and conversed with the spirit of -his dead friend, and he is a convert to spiritism from that moment. -Now, has the medium actually seen a spirit, or has he merely read the -sitter's subjective mind? Is there any more reason for supposing that -he has seen a spirit of a dead man than there is for supposing that a -mind-reader sees the spirit of the Jack of clubs when the image of that -card is telepathed<span class="pagenum"><a name="Page_229" id="Page_229">[Pg 229]</a></span> to him? Obviously not. The conditions are precisely -the same in both cases. The percipient sees the image of that which is -in the mind of the agent. In the one case, it is a card; in the other -it is an individual. If it is the spirit of the individual that is -seen in the one case, it is the spirit of the card that is seen in the -other. In the case of the New York medium, did she see the spirit of -the Patent Office, the spirits of the papers, the drawings, the desks, -and the spirit of the examiner seated at the spirit of one of the -desks, examining the spirits of the drawings and of the specifications?</p> - -<p>I repeat it, the percipient sees the image of that which is in -the mind of the agent, and he never sees more than that. It often -happens that the image of some one is seen, of whom the agent is not -consciously thinking at the moment. This has been already explained, -on the obvious ground that it is the subjective, or unconscious, mind -of the agent that is read. It sometimes happens that some fact is -related, some scene described, which the sitter cannot recall to mind, -and he conscientiously declares that he never knew the fact related, -nor witnessed the incident depicted. But when it is remembered that -the subjective mind of man retains all that he has ever seen, heard, -or read, and that he retains comparatively little in his objective -recollection, it is extremely unsafe for him to declare that any one -fact has never been known to him. It is merely negative evidence -at best, and amounts only to a declaration that he does not recall -the fact. When we consider how little we retain, in our objective -recollection, of what we have seen, heard, or read, we may well wonder -that it does not oftener happen that so-called spirits tell us of -circumstances which we do not remember. On the whole, it may be safely -assumed that no medium has ever yet been able to impart any information -that is not known either to the medium or to some living person with -whom he is <i>en rapport</i>. There is certainly nothing but the merest -negative evidence, such as has been described, that such a thing ever -happened. On the other hand, there is the strongest possible evidence -to the con<span class="pagenum"><a name="Page_230" id="Page_230">[Pg 230]</a></span>trary, in the fact that there is room for a doubt on that -question. It is self-evident that if facts, known neither to the -medium nor those surrounding him,—that is, facts not known to him nor -obtainable by means of telepathy,—can be perceived or obtained by him -from independent sources, the evidence of that fact would be thrust -upon us from ten thousand different sources every hour. This is also -negative evidence, it is true, but it is all but conclusive. Thus, the -question of spirit identity has given spiritists no end of trouble. -Their ablest writers have sought in vain for a solution of the question -why it is that spirits constantly fail to give conclusive evidence of -their identity by means which could not be referred to the knowledge of -the medium or to telepathy.</p> - -<p>On this subject Allan Kardec, one of the ablest writers on the subject, -discourses as follows:—</p> - -<blockquote> - -<p>"The identity of contemporaneous spirits is much more easily -proved,—those whose character and habits are known; for it is -precisely these habits, which they have not yet had time to throw -aside, by which they can be recognized."<a name="FNanchor_36_36" id="FNanchor_36_36"></a><a href="#Footnote_36_36" class="fnanchor">[36]</a></p></blockquote> - -<p>This may be true; but it is also true that where the "character and -habits" of a supposed spirit are known to the medium, or to those who -are in telepathic rapport with him, simulation of that character and -those habits is perfectly easy to the expert medium. The more generally -the character and habits are known, the less evidential value is to be -attached to their reproduction.</p> - -<p>Our author then proceeds:—</p> - -<blockquote> - -<p>"Without doubt the spirit can give the proofs if asked, but he does -not always do so, unless it is agreeable to him, and generally -the asking wounds him; for this reason it should be avoided. In -leaving his body the spirit has not laid aside his susceptibility; -he is wounded by any question tending to put him to the proof. -<i>It is such questions as one would not dare to propose to him, -were he living</i>, for fear of overstepping the bounds of propriety; -why, then, should there be less regard after his death? Should a -man enter a drawing-room and de<span class="pagenum"><a name="Page_231" id="Page_231">[Pg 231]</a></span>cline to give his name, should -we insist, at all hazards, that he should prove his identity by -exhibiting his titles, under the pretext that there are impostors? -Would he not, assuredly, have the right to remind his interrogator -of the rules of good breeding? This is what the spirits do, either -by not replying or by withdrawing. Let us make a comparison. -Suppose the astronomer Arago during his life had presented himself -in a house where no one knew him, and he had been thus addressed; -'You say you are Arago; but as we do not know you, please prove it -by answering our questions; solve this astronomical problem; tell -us your name, your Christian name, those of your children, what you -did such and such a day, at such an hour, etc.' What would he have -answered? Well, as a spirit he will do just what he would have done -during his lifetime; and other spirits do the same."</p></blockquote> - -<p>The above is considered the best reason that can be given for -the fact that spirits whose character and habits in life are not -generally known, or not known to the medium or to those surrounding -him, invariably refuse to give proofs of their identity. But is his -comparison pertinent? I think not. It might be considered impertinent, -nay, the very height of ill-breeding, if one should insist on proofs -of identity when a stranger is casually introduced, or introduces -himself, in a drawing-room. But let us make another comparison. -Suppose a stranger—we, too, will say Arago the astronomer—calls -us up by telephone, and makes a statement of the most transcendent -interest and importance to us,—a statement which, if true, will change -the whole course of our lives and our habits of thought. He states -that his special mission is to make this portentous announcement to -us, and that his name is Arago, the astronomer. We know Arago the -astronomer by reputation, but have never had the honor of his personal -acquaintance. We know enough of him, however, to be certain that he -would tell us the exact truth as he understood it; and we would stake -our dearest interests upon a statement of his regarding that about -which he professed to have positive personal knowledge. Under such -circumstances would it be likely to wound his feelings or shock his -sense of pro<span class="pagenum"><a name="Page_232" id="Page_232">[Pg 232]</a></span>priety if we should reply through the telephone something -like this:—</p> - -<p>"Sir, your message is of portentous import to us, and we cannot -hesitate to believe it if we can be assured that you are Arago the -astronomer, as you represent. We can hear you, but we cannot see you, -and you are not vouched for by any one we know. Please give us some -proof of your identity."</p> - -<p>Would Arago the astronomer, or any other sensible man, wrap himself in -the mantle of offended dignity and treat us with silent contempt, or -remind us of "the rules of good-breeding"? Certainly not, especially if -the object of his existence was to make the communication, not only for -our individual benefit, but for the purpose of giving to all mankind -that direct and positive assurance, that tangible evidence, for which -all humanity has sought in vain since the dawn of creation.</p> - -<p>Our author then continues:—</p> - -<blockquote> - -<p>"While spirits refuse to answer puerile and impertinent questions -which a person would have hesitated to ask during their lives, -they often spontaneously give irrefutable proofs of their -identity by their character, revealed in their language, by -the use of words that were familiar to them, by citing certain -facts,—particularities of their life sometimes unknown to the -assistants, and whose truth has been verified. Proofs of identity -will spring up in many unforeseen ways, which do not present -themselves at first sight, but in the course of conversations. -It is better, then, to wait for them, without calling for them, -observing with care all that may flow from the nature of the -communications. (See the fact given, No. 70.)"</p></blockquote> - -<p>Turning now to page 82 of the volume, we find the statement above -alluded to, and it reads as follows:—</p> - -<blockquote> - -<p>"On a vessel of the Imperial French navy, stationed in the Chinese -seas, the whole crew, from the sailors up to the staff-major, were -occupied in making tables talk. They hit upon the idea of invoking -the spirit of a lieutenant of this same vessel, some two years -dead. He came, and after various communications, which astonished -every one, he said, by rapping, what follows: 'I pray you instantly -to pay the captain the sum of (he<span class="pagenum"><a name="Page_233" id="Page_233">[Pg 233]</a></span> mentioned the sum), which I owe -him, and which I regret not having been able to repay before my -death.' No one knew the fact; the captain himself had forgotten the -debt,—a very small one; but on looking over his accounts, he found -there the lieutenant's debt, the sum indicated being perfectly -correct. We ask, of whose thought could this be the reflection?"</p></blockquote> - -<p>Here, then, we find the supreme test applied,—the best conditions -possible, as prescribed by one of the ablest and most thoughtful -writers on the subject. It will be observed that he is not blind to the -possibilities of telepathy, and counts it as a factor in the case. "Of -whose thought could this be the reflection?" he asks triumphantly. "No -one knew the fact; the captain himself had forgotten the debt." It must -be admitted that if this test is conclusive, their case has been proved -a thousand times over. But in view of what is now known of the laws -of telepathy, it is self-evident that it proves nothing. Telepathy, -as we have again and again repeated, is the communion of two or more -subjective minds. It is not that of which we are consciously thinking -that the subjective mind of the medium perceives. Doubtless the captain -had forgotten, objectively, all about the loan. It was a very small -amount, and the lieutenant had been dead two years. But the subjective -mind of the captain, which remembers all things, great and small, could -not forget it, and it was telepathed to the subjective mind of the -medium. Besides, there was another very potent agency at work to bring -this loan into prominence. We have already seen, in former chapters, -that the normal function of the subjective mind is to watch over and -protect the life of the individual. It is the strongest instinct of -all animate nature. The protection of the material interests of the -individual is as much a part of the function of the subjective mind as -the protection of his life. Indeed, the promotion of the one is but a -means to secure the other. It was, therefore, simple obedience to the -first law of nature that prompted the subjective mind of the captain to -thrust this loan upon the attention of those present and thus secure -its payment.</p> - -<p><span class="pagenum"><a name="Page_234" id="Page_234">[Pg 234]</a></span></p> - -<p>It may be said, however, that there was no evidence that the captain -was present at the séance; and it may be assumed by some that -telepathic communion with his mind was impossible in his absence -from the circle. The former supposition is possibly correct, but the -latter is not probable, in view of the well-known facts of telepathy. -But assuming both to be true,—that the captain was absent from the -immediate circle, and that the circumstance would prevent telepathic -communion with his mind,—there still remain two or three other ways -of accounting for the phenomenon. In the first place, it is extremely -probable that the captain's accounts were kept by a subordinate, who -was present, and who, subjectively at least, remembered the account. -It is distinctly stated that all the subordinates were present, "from -the sailors up to the staff-major." This would necessarily include the -one whose duty it was to keep the books. His subjective mind would be -just as available as that of the captain for the production of what, in -those days, was considered a test case. Again, supposing that the entry -of the account was made by the captain's hand, it is extremely probable -that some one else had access to the books; and however superficially -the knowledge was impressed upon his consciousness, it was forever -fixed upon the tablets of his subjective memory, and was instantly -available for use when a test case was needed. To those who regard -independent clairvoyance as an established principle, or faculty, -of the human mind, the explanation is easy; for there would be no -difficulty in supposing the mind of the independent clairvoyant to be -capable of taking cognizance of all that was to be found in the ship's -records.</p> - -<p>It is extremely improbable, however, that any third party figured in -the transaction, or that it is necessary to assume that any third party -knew of the loan. It is sufficient to know that the captain was aboard -the ship, and that everyone on the vessel was necessarily <i>en rapport</i> -with him. Besides, if any one in the circle was in telepathic rapport -with the captain, it would be an all-sufficient explanation of the -phenomenon; for it is well known that specific infor<span class="pagenum"><a name="Page_235" id="Page_235">[Pg 235]</a></span>mation, not known -to any one in the circle, can be obtained from some one having the -knowledge who happens to be <i>en rapport</i> with any person in the circle.</p> - -<p>Thus it will be seen that there are at least four ways of accounting -for the phenomenon, on well-established principles, without the -necessity of resorting to the assumption of supernatural agencies.</p> - -<p>The subtle <i>rôle</i> which telepathy plays in so-called spirit -manifestations must now be apparent. It is not only in the class -of phenomena to which we have alluded that its power is manifest, -but it reappears in all classes and phases of phenomena popularly -attributed to spirits. The greater part of the mystery which surrounds -these manifestations, aside from the purely physical phenomena, is -directly traceable to telepathy; and it explains that which, without -its aid, would be inexplicable on any other hypothesis than that the -manifestations proceed from disembodied spirits.</p> - -<p>In concluding the discussion of this branch of the subject, I desire -distinctly to impress upon the mind of the reader an important -proposition which seems to have been lost sight of by many who are -otherwise inclined to give full credit to telepathy as a means of -explaining many so-called spirit phenomena. It is this:—</p> - -<p><i>It is not necessary that any member of a circle should be in -possession of objective knowledge of a fact in order to be able to -communicate it telepathically to the medium.</i></p> - -<p>The reason will be obvious, after a moment's reflection, to any one -who admits the existence of the power of telepathy. If the power is -possessed by A to communicate a telepathic message to B, it follows -that B can communicate the same message to C, and C can convey it to -D, and so on, <i>ad infinitum</i>. This proposition will not be gainsaid by -any one who admits that A can convey a telepathic message to B. D may -have no objective knowledge of A or of B, but is <i>en rapport</i> with C. -Now, we will suppose that a disaster happens to A. He is missing; he -is drowned; but no one possesses any objective knowledge of the fact, -and his friends institute a vain search, no<span class="pagenum"><a name="Page_236" id="Page_236">[Pg 236]</a></span> one having the remotest -idea of what has happened to him. B, his mother, receives a telepathic -message, conveyed by A at the moment of his death to her subjective -mind, informing her of the sad accident. But not being sensitive to -subjective impressions, it is impossible for her subjective mind to -convey the message above the threshold of her consciousness. She is, -therefore, objectively ignorant of the fact, although her subjective -mind is fully cognizant of all its sad details. In the mean time, C, a -sympathetic neighbor, <i>en rapport</i> with B, subjectively perceives that -which is so strongly impressed upon the subjective mind of the mother. -C is also unable to elevate the knowledge above the threshold of her -consciousness; but she is a believer in spiritism, and volunteers -to visit a neighboring city and consult a medium. She does so; and -the moment she becomes <i>en rapport</i> with the medium, the telepathic -message is delivered, and the medium perceives, objectively as well as -subjectively, the details of the disaster which befell A. He describes -the whole transaction, and locates the exact spot where the body may -be found. Subsequent investigation demonstrates the exact knowledge -possessed by the medium, for the whole environment is found to be -exactly as described, and the body is found in the very spot indicated.</p> - -<p>Now, the spiritists say that this occurrence cannot be explained by -reference to telepathy, for the reason that D was not <i>en rapport</i> -with A, nor with B. Nor was C <i>en rapport</i> with A, for the latter was -dead before C could have become cognizant of the facts. The obvious -answer to this is, as before indicated, that if the power exists in -man to convey a telepathic message to his fellow-man, it presupposes -the existence of the power in the percipient to repeat the message to -a third person, and so on indefinitely, until some one receives it who -has the power to elevate the information above the threshold of his -consciousness, and thus convey it to the objective intelligence of the -world. Nor is the element of time necessarily an adverse factor in the -case; for there is no reason to<span class="pagenum"><a name="Page_237" id="Page_237">[Pg 237]</a></span> suppose that such messages may not be -transmitted from one to another for generations. Thus, the particulars -of a tragedy might be revealed many years after the event, and in such -a way as to render it difficult, if not impossible, to trace the line -through which the intelligence was transmitted. For the spiritist the -easy and ever-ready explanation of such a phenomenon is to ascribe it -to the intervention of spirits of the dead. But to those who have kept -pace with the developments of modern scientific investigation, and who -are able to draw the legitimate and necessary conclusions from the -facts discovered, the explanation is obvious, without the necessity of -entering the domain of the supernatural.</p> - - - - - -<div class="footnotes"><h3>FOOTNOTES:</h3> - -<div class="footnote"> - -<p><a name="Footnote_35_35" id="Footnote_35_35"></a><a href="#FNanchor_35_35"><span class="label">[35]</span></a> See "Phantasms of the Living," and the Proceedings of the -London Society for Psychical Research, for full confirmation of this -statement.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_36_36" id="Footnote_36_36"></a><a href="#FNanchor_36_36"><span class="label">[36]</span></a> Book on Mediums, pp. 331-2.</p></div></div> - - - - - -<p class="center"> -<img src="images/illus018.jpg" alt="illustration" /> -</p> - - -<hr class="chap" /> -<p class="ph2"><a name="CHAPTER_XVII" id="CHAPTER_XVII">CHAPTER XVII.</a></p> -<p><span class="pagenum"><a name="Page_238" id="Page_238">[Pg 238]</a></span></p> -<p class="center">THE PHENOMENA OF SPIRITISM (<i>continued</i>).</p> - -<blockquote> - -<p class="hang">Psychometry.—"The Souls of Things."—Professor Denton's -Experiments.—Wonderful Visions of the Ancient Environment -of Geological Specimens.—A Piece of Mortar from -Cicero's House.—Supposed Scientific Tests.—Explanation -on Telepathic Principles.—Experiments in Hypnotism -compared.—Clairvoyance and Telepathy.—Their Boundary -Lines in Transit.—Clairaudience.—Definitions of the -Term.—Socrates and his Dæmon.—Modern Instances.—Mental -Impressions.—Premonitions.—Their Unreliability.—Remarkable -Examples of Clairaudience.—A Lawyer's Experience.—Subject to the -Law of Suggestion.—Insanity sometimes results from Ignorance of -the Cause.—Practical Suggestions.</p> -</blockquote> - - -<p class="drop"><span class="uppercase">There</span> is another class of phenomena which has attracted a great deal -of public attention, and which demands a passing notice in this -connection. It is that class which has received an exhaustive treatment -in the work of the late Professor Denton, entitled "The Souls of -Things." It has been denominated "psychometry," which may be defined -as the supposed power of the human mind to discern the history of -inanimate objects by clairvoyance. Many wonderful stories are related -of the exercise of this supposed faculty, under the strictest test -conditions, as test conditions were then understood. Professor Denton -made a long series of experiments with his sister, his wife, and some -others who were supposed to possess that power in a remarkable degree. -The powers of his wife and sister were indeed wonderful; but, as we -shall see, not in the line in which the experiments were directed. -It must be pre<span class="pagenum"><a name="Page_239" id="Page_239">[Pg 239]</a></span>mised that the professor was a very learned man, not -only in his specialty, which was geology, but in all branches of human -knowledge. His wife and sister were also highly cultivated women, and -were specially interested in those branches of learning in which the -gifted professor excelled. Thus the conditions were extremely favorable -for the production of extraordinary results in whatever branch of -occult science they might jointly engage.</p> - -<p>It was the habit of the professor to select some geological specimen, -or a fragment of some historical structure, and submit it to his -percipient for her version of its history. She would readily enter a -partially subjective condition, place the relic on her head, and at -once give a very plausible, and oftentimes a most wonderfully accurate, -history of the scenes which had been enacted within its former -environment. Thus, if the object happened to be a geological specimen, -she would launch out into a glowing description of its surroundings -when found, and going back into its history before the earth's crust -was formed, trace it down through the different geological changes -until she landed it in the professor's cabinet. Again, a piece of -mortar from the dwelling of Cicero would be handed to her, and she -would give a vivid description of the domestic life of those who had -occupied the mansion, and describe historic events which "might have -been seen" from the ancient habitat of the piece of mortar. It is -easy to see how all this might be accomplished, and all the known -facts stated with accuracy, regarding the geological environment of -the piece of stone in her hands, when her own geological learning was -taken into consideration. But the professor was not unmindful of so -obvious an explanation of her power. To eliminate that element was his -first care. To that end he would wrap the specimen in a piece of paper, -and carefully conceal its character from her objective knowledge. The -result was always the same. She would read the history of the specimen -with the same apparent accuracy as before. The professor, however, did -not forget the possibility that telepathy was an element necessary to -be<span class="pagenum"><a name="Page_240" id="Page_240">[Pg 240]</a></span> eliminated. The possibility that she might read what was in his -own mind must, therefore, be provided against. To that end he wrapped -a large number of specimens in packages as nearly alike as possible, -and mixed them together so that it was impossible for him to know -them apart. One specimen after another would then be handed her, and -each one would be described with the same accuracy as before. This -was considered the supreme test, and the doctrine that "things," in -common with men, have "souls," was thought to be demonstrated. The -Orientalists would say that he had demonstrated that the history of -all things is "recorded in the astral light," whatever that may be. -The spiritist would say that the spirits of dead men had given her the -information.</p> - -<p>The true explanation is obvious to those who are acquainted with the -facts of telepathy. The professor was an eminent geologist and a -classical scholar. In his subjective mind was the history of every -geological specimen in his possession, pictured clearly and vividly, -according to the theories of the best geologists of his generation. His -imagination carried him back to the time when chaos reigned supreme. He -followed the fragment of rock down through all the changes which took -place in the earth's structure, until it became a part of the solid -mass of rock from which it was taken. In the ever-changing environment -of that fragment, since the time when it was a part of a vast mass -of molten matter, there was material for pictures of the sublimest -scenes incident to the formation of a world. Those pictures, to the -imagination of every geologist worthy of the title, are ever present -and intensely vivid. A fragment of rock to him is an open book, in -which are recorded the history of the sublimest works of Omnipotence, -and his imagination supplies the panoramic illustrations. In -experiments such as have been described, these pictures are necessarily -presented to the subjective mind of the percipient in a form so clear -and vivid that she would be insensate indeed if she failed to describe -them in appropriate terms. And when we consider the fact that<span class="pagenum"><a name="Page_241" id="Page_241">[Pg 241]</a></span> the -percipients employed in these experiments were exceptionally cultivated -women, especially interested in the subjects of the professor's -research, it will be seen that successful telepathic experiments were -to them exceptionally easy.</p> - -<p>The successful reading of the history of the specimens submitted to -the percipients is therefore easily accounted for where the professor -had conscious knowledge of the contents of the packages. It remains -only to explain the reason of success when he sought to eliminate -that element by submitting a large number of similar packages, not -consciously knowing one from the other. This also is easy to understand -when the extraordinary acumen of the subjective mind is considered. It -is a common hypnotic experiment to draw a blank card from a package, -hand it to a subject, and suggest that it contains a picture of some -person. The card is then marked on the back and shuffled with fifty or -more others. A good subject will, in nine cases out of ten, indicate -the marked card as the one containing the suggested picture, and that -without the possibility of seeing the mark on the other side. It is -obviously a much easier feat to remember the differences in packages -than in blank cards. Of the former, no two could possibly be alike. Of -the latter, no two would ordinarily be sufficiently unlike to enable -one to determine the difference by the unaided senses. But to the -subjective mind the feat of remembering each package and its contents -would be very easy, compared with thousands of recorded instances to be -found in the literature of psychic phenomena.</p> - -<p>It will be observed that we have refrained from invoking the aid of -clairvoyance to account for the phenomena of psychometry. It would -be a much simpler solution of the problem to assume that the power -of independent clairvoyance exists, and that the percipients simply -saw the contents of the packages. But inasmuch as the known facts of -telepathy afford a perfect solution, we are not logically justified -in entering a domain which is in the slightest degree overshadowed by -doubt. By this remark it is not<span class="pagenum"><a name="Page_242" id="Page_242">[Pg 242]</a></span> meant to imply that there is any doubt -of the existence of a power which is generally known as clairvoyance, -but that its limitations are as yet undecided. That is to say, the -boundary line between clairvoyance and telepathy is not at present -clearly drawn. The field of clairvoyance is constantly narrowing its -boundaries. Thus, a few years ago every perception of a fact not -cognizable by the senses was attributed either to clairvoyance or to -spirits. Sceptics on the latter subject were wont to explain certain -phenomena by attributing them to the former. The phenomena which -could not thus be explained were relegated to the domain of fraud and -legerdemain. When the phenomena of telepathy became better understood, -the field of clairvoyance was greatly narrowed, as it was found that -most of the phenomena before explained by clairvoyance were really due -to telepathic communion. But the powers and limitations of telepathy -are not yet clearly marked; and it is found that every step in advance -in the knowledge of its principles by just so much narrows the field of -clairvoyance. No better illustration of this fact could be given than -the phenomena of psychometry, which we have just been considering. The -power to read the history of a geological specimen with a plausible -show of accuracy was first attributed to clairvoyance. As telepathic -powers began to be understood, it was thought that possibly the -percipient simply related what was read in the mind of the agent. Many -experiments were made throughout the country which demonstrated that -fact, and the recognized field of clairvoyance was thereby curtailed. -But Professor Denton determined to eliminate the element of telepathy -by so disposing of his relics as to divest himself of all knowledge of -the particular one under examination. When the percipient exhibited the -same powers of discernment under those circumstances it was thought -that the element of telepathy was eliminated, and that the power of -clairvoyance was demonstrated. But as the knowledge of telepathy is -increased, and when it is understood that telepathy is the communion -of subjective minds, and that the subjective mind is endowed<span class="pagenum"><a name="Page_243" id="Page_243">[Pg 243]</a></span> with -transcendent powers in certain directions, while it is hedged about -with limitations in others, it is seen that the professor did not -succeed, as he had supposed, in eliminating the element of telepathy. -Thus the field of clairvoyance is again curtailed, and that of -telepathy correspondingly enlarged. It may be assumed, therefore, that -the boundary lines between the two supposed powers are still unmarked. -In the mean time it is unsafe to assume any one point as the boundary, -or even to assume that there is, in fact, any line at all. Judgment -must be suspended until telepathy is better understood. All that can be -safely said is that there are facts which cannot as yet be explained -on any other hypothesis than that of independent clairvoyance. When -we come across such a fact we may provisionally assume the power to -exist, and await the slow progress of experimental knowledge to enable -us to classify the fact in accordance with its legitimate relations. -It is logically safe to do this as long as we thus avoid the necessity -of wholesale denials of demonstrated facts on the one hand, and on the -other refrain from entering the domain of the supernatural in search of -a hypothesis.</p> - -<p>It is thought that enough has now been said to explain the part which -telepathy plays in the phenomena which have been considered, and also -to enable the intelligent reader to apply the principles to all other -classes of phenomena in which telepathy constitutes a possible factor. -It is constantly reappearing in every phase of psychic phenomena, -and constitutes a factor in every manifestation of intelligent power -involving the perception of that which is beyond the reach of the -senses.</p> - - -<p class="center">CLAIRAUDIENCE.</p> - -<p>The next subject in order is that of clairaudience, or "clear hearing." -It is a faculty of the human mind much more rarely developed than that -of clairvoyance,—that is, if we assume the latter to be identical with -telepathy, which we may do for the purposes of this discussion.</p> - -<p><span class="pagenum"><a name="Page_244" id="Page_244">[Pg 244]</a></span></p> - -<p>The Century Dictionary defines clairaudience as "the supposed power of -hearing in a mesmeric trance sounds which are not audible to the ear in -the natural waking condition."</p> - -<p>This, as far as it goes, is a correct definition of that faculty; but -it defines a very small part of its field of operations, and that -part which is of the least importance. It may be defined, broadly, to -be "the power of hearing the spoken words of a human soul." In other -words, it is that faculty of man's intelligence which enables his -objective mind to receive communications from his own subjective mind -or from that of another by means of spoken words. It is one means of -bringing the operations of the subjective mind above the threshold -of consciousness. The power is by no means confined to persons in a -mesmeric trance, although it seems probable that one must be in a -partially subjective state to enable him to hear clairaudiently. The -degree of subjectivity may be very slight, so that the percipient may -seem to himself and others to be in a perfectly normal condition. The -sounds—if that may be called sound which does not cause atmospheric -vibrations—are perfectly distinct to the consciousness of the -percipient, but are not perceptible to others who may be near him and -in the normal condition.</p> - -<p>Like all other means for bringing the operations of the subjective -mind above the threshold of consciousness, the sounds have from time -immemorial been attributed to supernatural agencies. Socrates furnished -the most notable example in ancient or modern times of a man whose -subjective mind was able at any time to communicate messages to his -objective mind by means of spoken words. It is well known that he -supposed himself to be constantly attended by a dæmon, or guardian -spirit, who watched over him and warned him of any danger that was -imminent. (See Chapter X. for a fuller discussion of Socrates and -his dæmon.) The biblical student will recall to mind many instances -where voices were heard, conveying intelligence of the most portentous -character, and a critical examination<span class="pagenum"><a name="Page_245" id="Page_245">[Pg 245]</a></span> of some of the instances will -not fail to reveal their true nature.</p> - -<p>Many spiritual mediums of the present day have the faculty largely -developed. Some of them are enabled to obtain the names of their -sitters by hearing them spoken clairaudiently, and the names of -supposed spirits are obtained in the same way. It is popularly -supposed that the ordinary method of telepathic communion, when the -message is not brought above the threshold of consciousness, is by -mental impressions. It is, of course, impossible for us to know the -processes employed in the ordinary communion of subjective minds. It -seems probable, however, that it is by means of such language as is -employed by the communicants in objective life. All that is or can -be known is, that when the ideas are communicated to the conscious -mind, it is necessarily by such means as can be understood,—that is, -by means which appeal to the senses. It is true that the subjective -mind is often able strongly to impress the objective mind, especially -when danger to the person is imminent, or when some near relative or -dear friend is in danger. Such impressions are known as premonitions. -Sometimes they are so strong as to be of real service in averting -danger. But they are not always reliable, for the reason that we -are seldom able to distinguish a real premonition from that feeling -arising from fear and anxiety regarding the welfare of those who are -absent and very dear to us. Thus, a mother will often feel that she -has a premonition of danger to an absent child, but will afterwards -learn that her fears were groundless. Perhaps at another time a real -premonition will be disregarded. It seems probable that when the laws -of subjective mental action are better understood, there may be some -method formulated by which a genuine premonition may be recognized. It -is certain that in all cases where danger to the person is imminent, -the subjective mind makes a supreme effort to give warning and avert -the danger. That being its normal function, its highest activity is -exercised in the effort to preserve the life of the individual. It -is some<span class="pagenum"><a name="Page_246" id="Page_246">[Pg 246]</a></span>times successful, and sometimes not; but that the effort is -always made does not admit of doubt. Sometimes it succeeds by means -most extraordinary,—clairaudience not infrequently being the means -of receiving the warning. Thus, a lady once confessed to the writer -that she at one time, in a fit of despondency arising from ill health, -attempted to commit suicide. She had raised a pistol to her head and -was about to fire, when she heard an explosive sound, apparently in the -same room, resembling a pistol-shot. This caused her to pause for an -instant, when she heard the words, apparently spoken in her ear, "Not -now; you have two years yet!" Surprise caused her to lower the pistol, -and reflection caused her to desist, and finally to abandon the idea of -suicide. As the two years have not yet expired, it is too early to know -whether it is a case of prevision as well as of clairaudience.</p> - -<p>One of the most remarkable cases of clairaudient warning against -danger that has ever come under the observation of the writer occurred -near Washington a short time ago. A well-known colored preacher was -aboard a train on its way to the city. He was dozing in his seat a few -miles out, when he was suddenly awakened by a cry of "Wreck! wreck!" -apparently sounding in his ears. He thought for a moment that he had -been dreaming; but after he was fully awake he again heard the same -words repeated three times. As he happened to be the only occupant -of the car, he knew that no one was playing a trick upon him, and he -instantly became panic-stricken, and rushed to the rear end of the car -and jumped off, although the train was going at the rate of thirty -miles an hour. He was somewhat cut and bruised, but managed to walk -to the next station, where he related his adventure to my informant. -Little importance was attached to the circumstance at that time, as his -train passed to the city in safety. But the very next train that passed -over the road in the same direction was wrecked by the falling of a -large rock upon it as it passed. The rock overhung the track, and had -evidently become loosened by the vibrations caused by passing trains. -Subsequent inves<span class="pagenum"><a name="Page_247" id="Page_247">[Pg 247]</a></span>tigation by my informant revealed the fact that the -old preacher had leaped from the train but a short distance beyond the -scene of the wreck.</p> - -<p>Now, it may be asked, how do we connect the clairaudient warning of the -old man with the wreck which did not occur to his train? It must be -admitted that the circumstances do not constitute an ideally perfect -case of a life saved by a clairaudient reception of warning; but it -must also be held that the case is of all the greater evidential -value for that very reason. It is easy to perceive how the old man's -subjective mind perceived the danger, when it is once admitted that -it possesses the power to see that which is not within the range of -objective vision. Ever alert for the safety of the individual, it -perceived the danger, no matter how. It saw the condition of the -overhanging rock, and believed that that train would loosen its -hold. In the mean time the old man was in that passive, somnolent -condition most favorable for the reception of subjective impressions or -communications. He happened also to be clairaudient, and therefore in -the best possible condition for the conveyance of subjective messages -above the threshold of consciousness. And the message was delivered in -the most effective way possible,—in the same way in which Socrates -was again and again warned of impending danger. That the catastrophe -did not happen to his train proves only that the intelligence which -gave the warning was finite, that its knowledge was circumscribed by -the limitations of human judgment, and that it did not proceed from -Omniscience.</p> - -<p>It may be here remarked that this incident seems difficult to explain -on any other hypothesis than that of independent clairvoyance. To -explain it on the principle of telepathy would involve the necessity -of presupposing that some person or persons knew of the dangerous -situation of the rock, and that they were in telepathic rapport with -the percipient. Either supposition seems improbable, although not -impossible. Be this as it may be, the fact remains that the subjective -mind of man has some means of reaching out beyond<span class="pagenum"><a name="Page_248" id="Page_248">[Pg 248]</a></span> the range of our -faculties of objective perception, and of knowing when and where danger -threatens the individual. That it is constantly on the alert for that -purpose, is also certain.</p> - -<p>But its efforts are not directed exclusively to the protection of -the body from harm. It is also on the alert for the protection of -the material interests of the individual, and for the advancement of -whatever aims and objects he has in life. These objects are, of course, -subsidiary to the main one, being means to the end in view,—namely, -the preservation of human life. One of the most eminent lawyers in the -United States informs me confidentially that he is often guided, in -critical emergencies, by a voice which gives him in a single, concise -sentence the key to the situation. All the years of his adult life -this voice has warned him of impending danger, and guided him to the -attainment of the objects of his ambition. He did not, in early life, -entertain any well-defined theory on the subject of the origin of the -voice, but has always been guided by its monitions, and never to his -disadvantage. Of late years, however, he has become convinced of its -true source, and now regards his faculty as of the most transcendent -interest and scientific importance, to say nothing of its value as a -personal mentor.</p> - -<p>It seems probable that the faculty might be cultivated to an unlimited -extent, provided its true source could be recognized early in life -and its monitions heeded. It is also probable that most people have -occasionally heard clairaudiently, though but few have paid attention -to the phenomenon; and those who have done so have either attributed it -to imagination, or regarded it as a subjective hallucination. In either -case the auto-suggestion would necessarily prevent the development of -the faculty. It sometimes happens, however, that spirit mediums develop -the faculty to a remarkable extent. As they attribute the phenomena to -extraneous sources, the suggestion necessarily results in corresponding -phenomena. It is needless to remark that the same law of suggestion -which prevails in the production<span class="pagenum"><a name="Page_249" id="Page_249">[Pg 249]</a></span> of other phenomena governs the -character of clairaudient manifestations. Thus, if the suggestion is -entertained that the voice proceeds from a disembodied spirit, or from -the guardian angel of the percipient, the character suggested will be -assumed by the subjective entity, and future communications will be -conducted on that basis. It may thus be made to assume the character of -an angel or of a devil, just as the suggestion happens to be made. The -suggestion, in the present state of knowledge on the subject of psychic -phenomena, must depend altogether upon accident, or the education and -habits of thought of the individual.</p> - -<p>Doubtless, many persons have been made insane by constantly hearing -what they supposed to be spirit voices. Not knowing the true origin -of the phenomenon, they endow it with whatever character happens to -suggest itself, and it readily assumes to be whatever is suggested; or -it may assume a dozen different characters, if the person happens to -imagine their existence. The effect can readily be conceived when one -is persuaded that he is beset by supernatural beings. Insane people -are often seen to be engaged in conversation with some imaginary -person, and when we say of such a soliloquist, "He is talking to -himself," we are wiser than we think; for that is the fact. But the -individual thought he was in conversation with supernatural beings. We -are accustomed to regard such conversations as symptoms of insanity, -whereas they are oftentimes the cause of insanity. The patient for some -reason develops the faculty of clairaudience. He imagines that the -voice proceeds from some extraneous source. His superstition causes -him to ascribe it to spirits. He constantly develops the faculty by -practice, until he becomes a monomaniac on the subject. His subjective -mind, dominated by an all-potent, but false, suggestion, gradually -obtains control of the objective faculties, and Reason abdicates her -throne. The man is insane, just as all men are insane who allow their -subjective minds to obtain the ascendency. This is, of course, an -extreme case; but it is less rare than many suppose. Our asylums are -full of men and women<span class="pagenum"><a name="Page_250" id="Page_250">[Pg 250]</a></span> who, in one way or another, are dominated by -their subjective minds, acting in obedience to false suggestions which -have been dwelt upon so long that reason is powerless to combat them.</p> - -<p>The lesson is obvious. We should learn first of all that the subjective -entity within each of us, whilst it is endowed with transcendent -powers, is also circumscribed by limitations which unfit it for -control of the dual man. Having learned this, it should be our care -to keep reason in the ascendency, and to control the subjective mind -by suggestions which, while keeping it in subordination, will direct -its powers in the channel of its legitimate functions,—namely, the -preservation and perpetuation of the human species.</p> - -<p>Clairaudient powers, like every other power which enables man to -raise the operations of the subjective mind above the threshold of -consciousness, may to one who knows the laws which govern it, who -appreciates its powers, and who is aware of its limitations, become a -source of decided advantage. But to one who does not understand those -laws, powers, and limitations, those faculties may prove to be like the -wand in the hand of the slave of the magician in the Eastern tale. He -saw his master wave his wand, and heard him give orders to the spirits -who arose at his command. The slave stole the wand, waved it in the -air, and summoned the spirits. They came at his summons, but tore him -in pieces instead of obeying his commands. He had not observed that his -master used his left hand for the purpose of conjuration.</p> - -<p>This tale was told for the purpose of illustrating the very point which -we have sought to make. The fate of the magician's slave was no worse -than that which may befall any man who irregularly summons his own -spirit, without understanding the laws which enable him to control it -and make it useful instead of destructive. He is conjuring with the -most potential force of nature below that of Omnipotence.</p> - - - - - - - - - -<p class="center"> -<img src="images/illus019.jpg" alt="illustration" /> -</p> - - - -<p class="ph2"><a name="CHAPTER_XVIII" id="CHAPTER_XVIII">CHAPTER XVIII.</a></p> -<p><span class="pagenum"><a name="Page_251" id="Page_251">[Pg 251]</a></span></p> -<p class="center">THE PHENOMENA OF SPIRITISM (<i>continued</i>).</p> - -<blockquote> - -<p class="hang">The Planchette.—Modifications.—Easily operated.—Automatic -Writing.—Governed by the Universal Law.—The Planchette without -Spirits.—The Planchette and Telepathy.—Trance.—Ancient and -Modern Superstitions relating to Trance.—Religious Systems founded -on Trance.—Visions.—Swedenborg.—Oriental Philosophy.—Its -Slow Growth and Stupendous Proportions.—Spiritistic -Philosophy.—Its Evolution.—All founded on Trance Visions -in Ignorance of the Law of Suggestion.—Cahagnet's Mesmeric -Seers.—Their Revelations.—Objective and Subjective -Visions.—Orthodoxy and Heterodoxy.—Visions of the Holy -Virgin.—The Physical and Mental Attitude of Prayer.—The -Prayer of Faith.—Obsession.—Possession.—Casting -out Devils.—Devils out of Fashion.—The Influence of -Suggestion.—The Element of Telepathy.—Dual Personality.—Loss of -Identity.—Characteristics.—The Case of Ansel Bourne.—Possible -Explanation.—A Proof of the Dual Hypothesis.—Multiple Personality.</p> -</blockquote> - - -<p class="drop"><span class="uppercase">Another</span> method of bringing the operations of the subjective mind above -the threshold of consciousness is by means of an instrument called -the planchette. It consists of a thin board about six inches square, -resting upon two castors, the third leg consisting of a pencil, which -passes through a hole in the board, its point resting upon the paper -upon which the instrument is designed to write. The mode of operation -consists in resting the hand lightly upon the board and allowing it to -move over the paper without consciously aiding its progress. In the -hands of a medium it will soon begin to write, apparently propelled -by an unseen power. A modification of this apparatus is now<span class="pagenum"><a name="Page_252" id="Page_252">[Pg 252]</a></span> on the -market, which consists of a similar piece of thin board, approximately -triangular in shape, with a plain wooden leg at each apex. Its feet, -like the feet of the gods, are "shod with wool." Accompanying it is a -board, say two feet square, on which the letters of the alphabet and -the arabic numerals are painted. Its mode of operation is similar to -that of the planchette, except that, instead of a pencil being used, -one of the legs serves as a pointer, and the words are spelled out, -letter by letter, as indicated by the pointer, which moves over the -board in the same mysterious way as the planchette. Its advantage over -the planchette consists in the fact that a greater number of persons -can operate it satisfactorily. Otherwise, the planchette is preferable, -inasmuch as it writes continuously, instead of spelling the words -letter by letter. In almost every family some one will be found who -can, with a little practice, obtain communications by this means from -his own subjective mind. This is the simplest way by which so-called -spirit communications can be obtained.</p> - -<p>Automatic writing is a cognate method, and consists in holding a pencil -in the hand and letting it write. The subjective mind assumes control -of the muscles and nerves of the arm and hand, and propels the pencil, -the objective mind meantime being perfectly quiescent, and often -totally oblivious of what is being written. A smaller number of persons -can acquire this faculty than either of the others.</p> - -<p>We assume, of course, that it is the subjective mind of the medium -that directs the pencil. The same laws govern the manifestations, and -the intelligence is hedged about by the same limitations. Suggestion -plays the same subtle <i>rôle</i>, and the knowledge of the subjects of the -communications are limited by that of the medium and those with whom -he is in telepathic rapport. The entity that guides the pencil almost -invariably assumes to be a spirit, and its communications necessarily -conform to the character assumed. The reason of this is obvious when -we consider the fact that automatic writing has always been associated -with the idea of spirit communion. The uni<span class="pagenum"><a name="Page_253" id="Page_253">[Pg 253]</a></span>versality of this idea -constitutes an all-potent suggestion which cannot easily be overcome. -Even though the medium may profess to be a sceptic on the subject of -spirit intercourse, nevertheless he is dominated by that suggestion, -in the absence of any definite counter-suggestion. Obviously, a -counter-suggestion which could overcome the hypothesis of spirit -intercourse must be in the form of a theory which appeals more strongly -to the reason of the medium than the suggestion of spirit intercourse. -In the present state of popular opinion on the subject of spiritism it -would be difficult to find a medium whose subjective mind would not -be dominated by the popular hypothesis. Nevertheless, instances have -been known where the popular idea did not prevail. One case that is now -recalled is reported in the "Proceedings of the Society for Psychical -Research," April, 1891 (page 23). The medium, or, more properly -speaking, the automatist, was a young lady, aged fifteen. "She had not -previously heard of planchette," says the author, "and spiritualism -was to her a mere name." This was a very desirable condition of mind -for the purpose, and as rare as desirable. "She never knew what she -had written till it was looked at," continues the author, "and there -was often some slight difficulty in deciphering it. Thus, the first -question, 'Who are you that write?' produced what at first I took to -be mere scrawling, and C (the automatist) shortly after left the room. -After she had done so, I took another look at this scrawl, and then at -once perceived that it was legible, and that the name written in answer -to the question was 'Henry Morton.' I at once followed C upstairs, and -asked her if she had ever heard the name; and she replied that it was -that of a character in a Christmas play she had acted in, more than a -year previously."</p> - -<p>This is a most remarkable case in more ways than one. It shows, -first, that when the automatist knows nothing of spiritism, and there -is consequently no suggestion of the spirits having any part in the -performance, the subjective mind will not assume that it is a spirit -that<span class="pagenum"><a name="Page_254" id="Page_254">[Pg 254]</a></span> writes; secondly, that the bare fact that the question, "Who -are you that write?" is asked, amounts to a suggestion that some -third person is writing, and that the automatist is dominated by the -inference drawn, just the same as if the suggestion had been a positive -statement. The most remarkable part of it, however, is the persistency -with which her subjective mind clung to the suggestion that she was -"Henry Morton." She had assumed that character more than a year before, -in a Christmas play, and her subjective mind still identified itself -with the imaginary personage, and believed the truth of the suggestion -as firmly as it would have believed the suggestion that it was a -disembodied spirit, had that suggestion been made. The author shows -an intelligent appreciation of this fact when he adds: "Had the name -been, as it easily might have been, that of some deceased friend, it is -obvious what inference would have been drawn." It is also obvious that -it would have been that of some deceased person, had the young lady -been acquainted with the planchette and the spiritistic hypothesis.</p> - -<p>Another instance of automatic writing where the spiritistic hypothesis -was ignored, is reported in the "Proceedings of the Society for -Psychical Research," vol. iii. pages 8-23. Space can be given to a -brief extract only. The experiments were tried by the Rev. P.H. Newnham -and his wife, the latter acting as the automatist. The primary object -of these experiments was to test the power of thought-transference. -This was very successfully done, as the answers, though not always -correct, referred to the questions. It appears, incidentally, that they -entertained a different hypothesis from the usual one, as will appear -from the answers which we quote. The questions were written down by Mr. -Newnham, and no hint was given to the operator as to their character or -subject. The following are fair samples:—</p> - -<blockquote> - -<p>"<i>Q.</i> Is it the operator's brain, or some external force, that -moves the planchette? Answer 'brain,' or 'force.'</p> - -<p><i>A.</i> Will.</p> - -<p><span class="pagenum"><a name="Page_255" id="Page_255">[Pg 255]</a></span></p> - -<p><i>Q.</i> Is it the will of a living person, or of an immaterial spirit -distinct from that person? Answer 'person' or 'spirit.'</p> - -<p><i>A.</i> Wife.</p> - -<p><i>Q.</i> Give first the wife's Christian name; then my favorite name -for her.</p> - -<p><i>A.</i> (This was accurately done.)</p> - -<p><i>Q.</i> What is your own name?</p> - -<p><i>A.</i> Only you.</p> - -<p><i>Q.</i> We are not quite sure of the meaning of the answer. Explain.</p> - -<p><i>A.</i> Wife."</p></blockquote> - -<p>At a subsequent sitting the following questions and answers were -given:—</p> - -<blockquote> - -<p>"<i>Q.</i> Who are you that write?</p> - -<p><i>A.</i> Wife.</p> - -<p><i>Q.</i> But does no one tell wife what to write? If so, who?</p> - -<p><i>A.</i> Spirit.</p> - -<p><i>Q.</i> Whose spirit?</p> - -<p><i>A.</i> Wife's brain.</p> - -<p><i>Q.</i> But how does wife's brain know (certain) secrets?</p> - -<p><i>A.</i> Wife's spirit unconsciously guides."</p></blockquote> - -<p>At a subsequent séance the following dialogue occurred:</p> - -<blockquote> - -<p>"<i>Q.</i> By what means are (unknown) secrets conveyed to wife's brain?</p> - -<p><i>A.</i> What you call mesmeric influence.</p> - -<p><i>Q.</i> What do you mean by 'what you call'? What do <i>you</i> call it?</p> - -<p><i>A.</i> Electro-biology.</p> - -<p><i>Q.</i> By whom, or by what, is the electro-biologic force set in -motion?</p> - -<p><i>A.</i> I told you you could not know more than you did.</p> - -<p><i>Q.</i> Can wife answer a question the reply to which I do not know?</p> - -<p><i>A.</i> Why do you try to make me say what I won't?</p> - -<p><i>Q.</i> Simply because I desire knowledge. <i>Why</i> will you not tell?</p> - -<p><i>A.</i> Wife could tell if some one else, with a very strong will, in -the room knew."</p></blockquote> - -<p>These two cases clearly demonstrate the proposition that where an -operator can be found who is not dominated<span class="pagenum"><a name="Page_256" id="Page_256">[Pg 256]</a></span> by the suggestion embraced -in the spiritistic hypothesis, he will not assume to be a spirit. If -he does entertain the spirit hypothesis, he <i>will</i> assume that he is a -spirit, and answer accordingly. The mental and physical phenomena are -the same in the one case as in the other. The logical conclusion is -this: the fact that the intelligence which operates the pencil in the -one case claims that it is a disembodied spirit does not constitute -valid evidence that it is a spirit. We must look, therefore, to other -sources for evidence of spirit origin of the phenomena. Obviously the -only test by which that question can be settled is by the character of -the communications. When that test is applied, it is found that all -that is mysterious about them can be explained on the hypothesis of -telepathy or clairvoyance. In the mean time, the fact that the power -that writes is always amenable to control by suggestion, constitutes -the strongest presumptive evidence that it is the subjective mind of -the operator. This is the explanation which is afforded by a knowledge -of some of the laws governing the action of the subjective mind. The -<i>onus probandi</i> rests with those who claim a supernatural origin for -the phenomenon.</p> - - -<p class="center">TRANCE.</p> - -<p>Under the general head of trance may be grouped all that class of -cases in which the objective faculties are, for the time being, held -in practically complete abeyance, and the subjective mind becomes -correspondingly active. Various names have been applied to this -condition, such as somnambulism, hypnosis, mesmeric trance, ecstasy, -catalepsy, obsession, etc., many of the names implying a theory of -causation rather than distinctive features of condition. The condition -varies in accordance with the idiosyncrasies of the individual as -much as from the causes which induce it. The leading characteristics -are, however, the same in all cases. These are, first, the partial or -complete abeyance of the objective mind; second, the activity of the -subjective mind; and, third, the perfect amenability of the latter<span class="pagenum"><a name="Page_257" id="Page_257">[Pg 257]</a></span> to -control by the power of suggestion. Many remarkable mental phenomena -are developed in these states, but this discussion will be confined -to the supposed power of persons in the condition of trance to hold -intercourse with the spiritual world.</p> - -<p>This power has been held to exist from time immemorial; the ancient -and modern mystical literature is filled with the most interesting, -not to say startling, accounts of interviews held by these persons -with the inhabitants of the spirit-land. Vast systems of religion have -been founded upon the supposed revelations of persons in a trance, -and untold millions of the human race base their hopes of a life in -a future world upon the dreams of ecstatics. The whole vast fabric -of Oriental philosophy and religion is based upon the revelations -of persons in a trance. The Swedenborgian philosophy in the Western -world is founded upon the dreams of a person who, in a condition -of a trance, believed himself to be able to hold familiar converse -with the inhabitants of heaven and of hell. Some of these systems of -spiritual philosophy are of such vast and complicated structure that -the mind is wrapped in wonder and admiration of their magnitude and -perfection. The Oriental philosophy, in particular, is so symmetrical, -so pervaded by grand and noble conceptions, so permeated with lofty -precepts of morality, humanity, and religion, that we are wont to lose -sight of the fact that the whole structure is built up by a process -of deductive reasoning from premises that have no better foundation -than the dreams of ecstatics. But we are told that it has stood the -test of thousands of years of thought and investigation, and that no -fact in physical science can be adduced to disprove its fundamental -principles. Doubtless this is true. The adepts have steered clear -of propositions in physical science which could be disproved by the -learning of the schoolboy. In this they have avoided those errors of -the Bible of the Christians, which, though unimportant in themselves, -having no bearing upon the real philosophy of the Christian religion, -have proved a stumbling-block to superficial minds. But does<span class="pagenum"><a name="Page_258" id="Page_258">[Pg 258]</a></span> it follow -that because a proposition regarding the condition of affairs in the -spirit-world cannot be controverted by the science of the physical -world, the proposition must necessarily be true? Clearly not. Again, -does it follow that because a system of philosophy, the alleged -facts of which are necessarily undemonstrable, has stood the test of -thousands of years of investigation, it is necessarily correct? By no -means. Time has effected for the Oriental philosophy that which has -not been effected for the Western spiritual philosophy, simply for the -want of time; it has perfected it as a system. The lapse of time has -enabled the system to be evolved by the gradual but constant accretions -of human thought, from generation to generation, until it has grown, -from the first vague hope of the human soul for a life beyond the -grave, to its present stupendous proportions. The processes of its -growth can readily be seen and understood by a glance at the evolution -of our own spiritistic philosophy within the memory of men now living. -It is true that modern spiritism found a philosophy ready made to its -hand in the writings of Emanuel Swedenborg. His descriptions of the -spirit-world were in the main confirmed by the earlier mediums who -were acquainted with his writings. His was essentially a material -heaven. "As on earth, so in heaven," was his highest conception of the -beauties and glories of the land of "spirits of just men made perfect." -But he believed in hell, and he found one. He was inimical to certain -Christian sects, and he found that all who belonged to those sects were -condemned to everlasting punishment. When modern spiritism became a -belief, it found its most enthusiastic followers among those who were -outside of the pale of the Church, those who were in revolt against the -asceticism of the Puritan belief and practices, those who refused to -believe that a God of love and mercy would condemn any portion of his -creatures to everlasting fire. They found in the Rochester knockings -the first evidence which appealed to their senses of a life beyond -the tomb; and they consulted their mediums with perfect confidence -in their ability correctly to<span class="pagenum"><a name="Page_259" id="Page_259">[Pg 259]</a></span> portray the condition of the denizens -of the land of spirits. They learned from those oracles that their -preconceived notions of divine justice were eminently correct, that -there was no such place as hell, and that all alike shared in the boon -of immortality; and, by a series of progressive steps, through seven -or eight concentric spheres, all at last reached the highest state of -divine felicity. They found that Swedenborg was right in the main, but -was a little incorrect in his information concerning hell. It would be -tedious, as well as superfluous, to enumerate the steps by which the -philosophy of modern spiritism has advanced from the crude notions of -the earlier writers to its present status. Every intelligent reader -will recognize the wide difference between the rhapsodic hodge-podge of -Andrew Jackson Davis and the calm philosophy of Judge Edmonds, and will -not fail to note how completely the latter is now superseded by modern -writers, who are gradually engrafting upon the indigenous stem the most -luxurious branches of the Oriental tree. What their philosophy will -be in coming years can be conjectured only by those who observe what -evolution has done for the Oriental philosophy during the thousands of -years of its existence.</p> - -<p>The process of this evolution is easy to understand. The earlier -mediums adopted the doctrines of Swedenborg, with certain amendments -which seemed to them to be more in accord with reason and Divine -justice. Those who followed, in turn adopted the main ideas of their -predecessors, with amendments of their own. Each writer in succession -amended the work of his predecessors in those respects in which it -seemed to him to be imperfect, and each one had authority from the -spirit-world which sanctioned the amendment. And thus the system grows -in magnitude and perfection, and will continue to grow as long as men -believe themselves to be inspired by extramundane intelligences.</p> - -<p>Now, the noteworthy facts connected with this evolutionary process -are, first, that all believe that they obtain their authority for -every statement of fact and every new idea direct from the spirits of -the dead; and secondly, that every<span class="pagenum"><a name="Page_260" id="Page_260">[Pg 260]</a></span> man who evolves a new idea, or is -possessed of an old one, can easily have it confirmed by consulting a -spirit medium, providing the proper suggestion is made to said medium. -And this is true of all classes and ranks of mediums, from the common -table-tipper to the Oriental ecstatic. If the medium is possessed of -ideas of his own, and no outside suggestion is made, he will obtain -information from the spirit world in exact accordance with his ideas. -The same is true of all trance-seers, by whatever means the trance is -brought about. Thus, Cahagnet, the French mesmerist, who devoted his -life to mesmerizing subjects for the sole purpose of ascertaining what -was going on in heaven, once mesmerized a French peasant, and directed -him to visit the abode of the blest. This he promptly did, and reported -that he saw a great white throne, surrounded by a great throng of -people, all dressed in the most gorgeous apparel. On the throne was -seated a man who was much larger than any of the rest, and who was -further distinguished by the superior cut, make, fit, and material of -his clothes. The peasant was sure that he had seen the Almighty, and so -reported. It is obvious that he had simply seen a vision representing -a peasant's idea of heaven. Cahagnet assured him that he must be -mistaken, and quoted Bible authority to show that God himself has said, -"There shall no man see me, and live." This was convincing to the -simple-minded peasant, and Cahagnet advised him, the next time he was -entranced, to ascertain if it was not a conclave of leading spirits -that he saw, who were assembled for some purpose connected with the -internal economy of heaven. Accordingly, he made inquiries the next -time he was entranced, and ascertained that Cahagnet was right. It is -clear that Cahagnet did not understand the law of suggestion, or his -book would never have been written. It is scarcely necessary to remark -that his book obtained a wide circulation, was translated into several -languages, and constituted a standard mesmeric text-book for many years.</p> - -<p>I have said that the same law of suggestion governs all trance-seers. -This is obviously true. If it is a law, it is<span class="pagenum"><a name="Page_261" id="Page_261">[Pg 261]</a></span> universal in its -application. Yet Orientalists tell us that their visions are veridical, -"because," they say, "they are objective visions." This, of course, -is merely begging the question. They hold that the visions and other -communications obtained by Western spiritists are mere "subjective -hallucinations." It is noteworthy that the distinction which they make -between the two kinds of visions is this: those visions which accord -with their views are "objective;" those which do not are "subjective." -It is a very easy and comforting distinction, but it forcibly -reminds one of the old definition of orthodoxy as distinguished from -heterodoxy: "Orthodoxy is my doxy, and heterodoxy is your doxy." The -Oriental adepts claim that they have learned much more of the laws of -nature than is dreamed of in Occidental philosophy. Doubtless they -have, if half the stories we hear of them are true. They have learned -to produce phenomena which far transcend anything done by our spirit -mediums. Moreover, they have learned the true source of the power, and -they do not ascribe it to spirits of the dead. Said one of them, in my -hearing: "I have often been asked the question, 'What is an adept?' -An adept is a spirit medium who knows that the power to produce his -phenomena resides within himself, and who possesses the intelligence -and power to control and direct it." This is the exact truth in a -nutshell. But because the adepts have acquired the knowledge of the -laws which govern the production of phenomena, and are able to apply -them, it does not follow that they are able to set any law of nature -at defiance, or that they can claim exemption from the operation of -a universal law of our existence. We find in the Western world that -the law of suggestion controls all subjective phenomena, of whatever -name or nature, and we are slow to believe that Eastern people are -exempt from the operations of the same law. If they are, the burden -of proof rests upon them to demonstrate it. Thus far it has not been -demonstrated.</p> - -<p>The literature of mysticism of all ages of the world and of all nations -is full of accounts of the visions of ecstatics. The<span class="pagenum"><a name="Page_262" id="Page_262">[Pg 262]</a></span> one noteworthy -fact that is observable in all is that each one sees and hears that -which he expects to see or hear. The details may be unexpected, and -the whole may transcend his objective conceptions, but none controvert -their preconceived ideas. Catholic ecstatics will see Catholic visions, -and Protestants will see Protestant visions. In short, whatever may -be the belief or the philosophy of the ecstatic, confirmation of -that belief will be found in his visions of, or his communications -from, the other world. The history of the Catholic Church abounds -in accounts of wonderful visions seen by nuns and other religious -devotees of that faith. One noteworthy fact constantly reappears in -that connection, which is, that they nearly always become entranced -after long contemplation of the image of the Saviour or of the Virgin -Mary. This fact is interesting from a purely scientific standpoint. The -physical attitude which they assume in contemplation of the crucifix -is the one most conducive to the induction of the hypnotic condition. -The significance of this observation will be at once apparent when we -remember that Dr. Braid demonstrated that fixed gazing upon an object -held in such a position as to cause the eyes to be strained upward is -the easiest way to induce the hypnotic condition. The attitude, both -physical and mental, of prayer, is therefore the one most favorable to -the induction of the hypnotic or trance condition on the one hand, and, -on the other, to the production of the visions which accord with the -faith and expectancy of the individual.</p> - -<p>The fact that the physical attitude assumed in prayer has a tendency -to induce the subjective condition, will account for many of the -well-recognized effects of earnest supplication of Divine favor. That -calm tranquillity of mind which follows the prayer of faith may be -attributed, in part at least, to the physical condition resulting from -partial hypnosis. The objective faculties are held in abeyance, the -nerves are tranquillized, and that part of "God in us" holds communion -and is harmonized with its Divine source. Thus it is that long and -earnest prayer for the restoration of health<span class="pagenum"><a name="Page_263" id="Page_263">[Pg 263]</a></span> is often followed by -marvellous results, especially when it is inspired by perfect faith -in the promises of the Master. The fact that faith constitutes a -strong suggestion to the subjective mind, which in turn controls -the condition of the body, does not militate against the idea of -Divine agency in the result. It is the Divine essence within us which -produces the effect, and it operates in strict accordance with Divine -law. It confirms and explains that which Christ taught so earnestly -and so persistently, namely, that we must have faith, or our prayers -will avail nothing. That he understood the principle involved, goes -without saying; but it was not yet time to give it to the world, for -the world was not prepared to receive it. "I have many things to say -unto you, but ye cannot bear them now," were his words, uttered during -his last interview with his disciples previous to his crucifixion. -His was the "dispensation of faith." The promised "dispensation of -knowledge" has not yet been inaugurated; when it is, the wisdom which -he taught will be better understood, for it will then be known that the -doctrines which he enunciated regarding his power over disease, and the -conditions of immortality, were but statements in strict accordance -with scientific facts.</p> - - -<p class="center">OBSESSION.</p> - -<p>Webster defines "obsession" as "the state of a person vexed or besieged -by an evil spirit, antecedent to possession." The latter term he -defines as "the state of being possessed, as by an evil spirit," etc. -Allan Kardec employs obsession as a generic term, to include <i>simple -obsession</i>, which accords with Webster's definition of the term; -<i>fascination</i>, which is "an illusion produced by direct action on the -medium's thought," paralyzing his judgment; and <i>subjugation</i>, which -completely paralyzes the will, and causes the medium to act in spite -of himself. For our purpose these fine distinctions are immaterial, -as they merely represent different stages or degrees of intensity -of the same phenomenon. The theory of obsession is a modernizing of -the old idea of being possessed of a devil, or devils, as the<span class="pagenum"><a name="Page_264" id="Page_264">[Pg 264]</a></span> case -might be. It consists in being dominated, to a greater or less extent, -by the idea that the person is besieged or controlled by a foreign -spirit, good or bad, angel or devil. It seems superfluous to remark -that the same principles prevail in these cases as in all others where -the idea of spirits has been suggested to the subjective mind. It -matters not how the suggestion originated, the result is the same. In -ancient times the idea prevailed that any one was liable at any time -to be taken possession of by a devil. When that idea was in vogue it -frequently happened that persons who easily entered the subjective -condition found themselves possessed of one or more devils. In those -times the profession of exorcist was very profitable. The priesthood -generally monopolized the business, for the obvious reason that they -were supposed to entertain a spirit of more or less antagonism to -devils generally. Besides, devils were supposed to have a mortal fear -of anything holy; they had an especial dread of the sight of a copy of -the Scriptures, and of hearing the name of God pronounced. Accordingly -it came to pass that, upon the command of the exorcist, the devil would -often incontinently fly, leaving the patient in his normal condition. -Sometimes, however, he would be more stubborn, and the patient would -go into convulsions upon hearing the magic words pronounced; and then -more severe measures would have to be adopted, such as employing more -exorcists. But persistence was generally rewarded with success.</p> - -<p>In later years devils have generally gone out of fashion, and their -place is taken by bad spirits of dead men. And so it has come to pass -that many spirit mediums are sorely afflicted with spirits, who pester -them most outrageously. The exorcist is now replaced by the family -doctor, who is generally scientific to the last degree, and accordingly -endeavors to get rid of the spirit by means of physic or clysters. -Recently, however, such cases have been treated successfully by means -of hypnotism, which is the obvious remedy, in case the hypnotist -realizes the power of suggestion.</p> - -<p><span class="pagenum"><a name="Page_265" id="Page_265">[Pg 265]</a></span></p> - -<p>It is obvious to those who have followed our argument thus far that the -subjective mind of the person obsessed is dominated by the suggestion -that it is a bad spirit or a devil, as the case may be; and that, -acting upon that suggestion, it will personate the spirit or devil -with the same extraordinary acumen that it would personate any other -character suggested. And it will assume to be one, two, or seven devils -or spirits, in accordance with the suggestion, and will exhibit as many -different kinds and degrees of deviltry as there are devils embraced in -the suggestion.</p> - -<p>Such cases are frequently characterized by the development of -wonderful telepathic power; and this of course adds to the mystery and -confirms his friends in the idea that the patient is controlled by an -extramundane agency. But, while it adds to the mystery, it does not -militate against the soundness of the explanation afforded by the laws -of duality and suggestion. The ceremony of exorcism by the priests in -ancient times constituted a most powerful suggestive command, which -could not, and did not, fail in having the desired effect. There was -an interval, however, between the days of priestly exorcism and the -days of modern hypnotism, during which scepticism prevailed regarding -the power of any one to exorcise an offending spirit, or to cure the -patient by other than material remedies. Patients were then sent to -insane asylums, only to increase their maladies. But in later years -the power of hypnotic suggestion has become a recognized principle in -therapeutics, and little trouble is experienced in curing obsessed -patients where the brain has not become diseased. The fact that the -trouble is susceptible of cure by hypnotic suggestion points clearly -to its mental origin, and precludes the possibility of its being -attributable to supermundane causes.</p> - - -<p class="center">DUAL PERSONALITY.</p> - -<p>Cognate in some of its essential characteristics to the phenomenon -of obsession is that of <i>dual personality</i>; and although it has -nothing to do with the question of spiritism, it may as well be noted -here as elsewhere. By this term is<span class="pagenum"><a name="Page_266" id="Page_266">[Pg 266]</a></span> not meant the duality of mental -organization which pertains to every human being, but it refers to a -specific phenomenon which has received that name from recent scientific -observers. It is characterized by a complete loss of knowledge of -personal identity. The patient assumes a new name, a new personality, -and a new character, the last being often in marked contrast to the -normal one in every essential particular. The old personality is -sometimes completely forgotten, and sometimes it is remembered only as -a person whom the patient has once known. In some instances the two -personalities alternate at somewhat irregular intervals. In others, the -phenomenon occurs only once in a lifetime. In others, several different -personalities will be assumed at different times. In all these -cases certain characteristics constantly reappear, the most notable -appearing in the fact that the new personality is always consistent -with itself; that is, it is always the same, whenever it reappears. -Its moral characteristics are sometimes in marked contrast to the -lifelong character developed in the normal state, but it never varies -from one time to another. If a dozen different personalities should -be assumed at different times, each would always be consistent with -itself. The incidents occurring during the continuance of one interval -of the abnormal personality will always be remembered whenever the same -personality reappears, so that the existence of the new personality, -when it reappears with frequency, is practically continuous; that is, -the intervals of normal consciousness do not seem to be remembered. The -normal personality, however, never remembers aught of what occurred -during the abnormal interval. As before remarked, the abnormal -personality sometimes remembers the existence of the normal one, but -always as that of a third person, upon whom it often looks, and of -whom it sometimes speaks, with pitying contempt. It generally happens, -in case two or more abnormal personalities are assumed, that each -remembers all the other abnormal characters, but regards them as third -persons having no connection whatever with itself.</p> - -<p><span class="pagenum"><a name="Page_267" id="Page_267">[Pg 267]</a></span></p> - -<p>One of the most remarkable cases which have been reported in the United -States was that of one Ansel Bourne, a Baptist clergyman, who suddenly -disappeared from his home in Rhode Island a few years ago. Every effort -was made to find him, but without avail. At the end of two months he -returned to his home, after an experience of the strangest character. -It appears, from an investigation conducted in the most careful and -painstaking manner, in behalf of the London Society for Psychical -Research, that Mr. Bourne lost normal consciousness soon after leaving -home, and wandered around in several different towns and cities, -finally reaching Norristown, Pa., where he rented a store, stocked -it with small wares, and carried it on successfully for a period of -six weeks, under the name of A.J. Brown. He appeared to the citizens -of Norristown as a normal person, conducting his business properly, -contracting no unnecessary debts, and always paying promptly. At the -end of six weeks of a mercantile career he suddenly regained his -normal consciousness, and remembered nothing whatever of his abnormal -experience. The article in the Proceedings of the Society for Psychical -Research, written by Richard Hodgson, LL.D., exhibits exhaustive -research in the investigation of this case, and its entire verity -cannot be doubted. It appears that Mr. Bourne had once, in early life, -had a remarkable experience, which shows a tendency to abnormal psychic -conditions; but nothing was developed which throws any light upon any -specific cause for the particular phase of his later experience. He -had never before engaged in trade, nor had he had any taste for such a -life, and nothing could be remembered which could explain why it was -that he assumed the name of A.J. Brown. It is stated, however, that he -had once been hypnotized, when young, and made to perform many amusing -antics on the stage; but no recollection was had that the name of A.J. -Brown had been suggested to him at the time. It is extremely probable, -however, that that name <i>was</i> suggested to him at that time, and that -his subjective mind retained the memory of the<span class="pagenum"><a name="Page_268" id="Page_268">[Pg 268]</a></span> name, and that the -impression lasted all those years, only to reappear when he again went -into a hypnotic trance. This is only a conjecture, however; but it has -been shown in a previous chapter how the subjective mind of a young -lady retained the impression of its identity with a certain fictitious -character, which she had once assumed in a play, and with which it -again identified itself in obedience to her suggestion, made when she -was in the normal condition.</p> - -<p>Again, it is a common stage experiment in hypnotism to suggest some -name to the subject, and some character in which he is made to act, -that of a merchant being not uncommon. When we remember how lasting -are such impressions upon the subjective mind, and how prone they are -to reappear at any subsequent time when the same conditions exist, we -are prepared to believe that such a suggestion, made in early life, -would be an ample explanation of the subsequent event. The fact that -the suggestion, whatever it was and by whomsoever it was made, was -made while the subject was in the hypnotic condition, and could not, -therefore, be remembered objectively, explains why it is that in few, -if any, of such cases can any clew be obtained as to the origin of the -suggestion, or any reason assigned for the assumption of any particular -personality.</p> - -<p>The dual character of the persons thus afflicted constitutes the most -indubitable evidence of the duality of man's mental organism, and it -is beginning to be so recognized by European scientific observers. -Some of them say, however, "If this is evidence of duality of mind, -what shall we say of those who exhibit a triple personality? Is that -an evidence of a trinity of mind?" The question is pertinent, and -is easily answered. It is obvious that the persons exhibiting the -phenomenon are in a hypnotic trance, and are, therefore, governed by -the laws pertaining to hypnotism. They have an objective mind, which -is the controlling power in the normal condition. In the hypnotic -state the normal, or objective, faculties are in abeyance, and the -person is amenable to control by the power of sugges<span class="pagenum"><a name="Page_269" id="Page_269">[Pg 269]</a></span>tion. Whatever -name or character is then suggested is at once assumed by the subject. -The suggestion may be oral, and proceed from another; or it may be -an auto-suggestion, arising from something suggested in a previous -hypnotization, or from some forgotten circumstance. Be that as it -may, the suggested character is assumed and carried out with all the -deductive logical exactitude characteristic of subjective reasoning. -This is a well-known result of a common hypnotic experiment. It is -also well known that the subject can be made to assume any number -of characters by the same process. It is a common stage experiment -to cause a versatile subject, who is easily controlled, to assume a -dozen different characters in the course of an evening's performance. -It is obvious, therefore, that persons who are afflicted with a -second personality, which occasionally takes possession of them, are -also liable to assume a third, or, indeed, any number of names and -characters, if anything happens to suggest them. In fact, the power -of suggestion over the subjective mind, in the line of multiplication -of characters, is practically unlimited. It is not a multiplication -of personalities, however, nor an evidence of a triple or a quadruple -personality, but merely an exhibition of the power of the second, or -subjective, personality of man to assume, in obedience to the law of -suggestion, any number of real or imaginary characters. The same power -is exhibited by the subjective personality of a spirit medium when it -assumes the names and characters of any number of spirits of the dead, -whose names are suggested.</p> - -<p>The specific character of the mental operations of persons in whom -the second personality is abnormally developed has not been recorded, -so far as we are aware. It will be found, however, when observations -are made in that direction, that they have practically no capacity -for reasoning by the inductive process when under the control of the -second personality. This will certainly be the case if the hypnosis -is perfect. Otherwise it might be modified by the synchronous action -of the objective mind. It is hoped<span class="pagenum"><a name="Page_270" id="Page_270">[Pg 270]</a></span> that future observers will direct -their attention to this question, to the end that a series of facts may -be collated which shall assist in determining the direction and extent, -as well as the exact limitations, of subjective mental power. When that -is accomplished, the first great step will have been taken in bringing -psychology within the domain of the exact sciences.</p> - - - - - - - - - -<p class="center"> -<img src="images/illus020.jpg" alt="illustration" /> -</p> - - -<hr class="chap" /> -<p class="ph2"><a name="CHAPTER_XIX" id="CHAPTER_XIX">CHAPTER XIX.</a></p> -<p><span class="pagenum"><a name="Page_271" id="Page_271">[Pg 271]</a></span></p> -<p class="center">THE PHYSICAL PHENOMENA OF SPIRITISM.</p> - -<blockquote> - -<p class="hang">The Intelligence manifested.—It is a Human Intelligence.—Inherent -Probabilities.—Conditions requisite.—The Best Conditions.—A -Living Organism necessary.—The Laws of Telepathy and -Suggestion prevail.—Slate-Writing.—A Wonderful Slate-Writing -Séance.—Telepathic and Psycho-Physical Power displayed -in Perfection.—Demonstration of its Mundane Origin.—An -Unexpected Phenomenon.—Summary of Results.—Syllogism.—General -Conclusions.—Spiritistic Phenomena do not constitute Valid -Evidence of a Life beyond the Grave.—An Argument for Immortality.</p> -</blockquote> - - -<p class="drop"><span class="uppercase">The</span> physical phenomena of spiritism are in more senses than one the -most interesting of all the manifestations of subjective power. They -require, however, but a brief treatment at our hands, for the reason -that the primary object of this book is to deal with the mental powers -and attributes of mankind in their relations to psychic phenomena. No -attempt, therefore, will be made to prove that the alleged physical -phenomena of so-called spiritism are veridical or otherwise. It would -be a work of supererogation to attempt to add force or volume to the -already overwhelming array of testimony going to show the wonderful -physical power often displayed in connection with psychic phenomena. -For our purposes it is not a matter of vital importance whether things -can be made to levitate without physical contact or not. It will be -assumed, therefore, that all statements made by respectable witnesses -in regard to the occurrence of physical phenomena are true. We do<span class="pagenum"><a name="Page_272" id="Page_272">[Pg 272]</a></span> -this partly because we believe them to be true, having seen enough -to <i>know</i> the reality of the leading physical phenomena, and partly -because our purpose is to deal with the mental aspects of psychic -phenomena, and the laws which pertain to their development. We shall -leave to those who are sceptical, or who think they are sceptical -rather than ignorant, the task of investigating, after the ponderous -and elaborate methods of the scientists, phenomena which can be -verified beyond the possible shadow of a doubt, by the exercise of a -little common-sense. And we will here undertake to guarantee that if -any scientific gentleman will, in good faith, follow the suggestions -offered in former chapters of this book regarding the proper method of -dealing with so-called mediums, and will divest himself, for the time -being, of all fear of professional mediums and all prejudice against -them, he will not only see enough to convince him of the truth of all -that is alleged regarding physical phenomena, but he will also see -that the elaborate test conditions often insisted upon by scientific -investigators are superfluous, not to say absurd. These remarks are, -of course, applicable to the better class of mediums, that is, those -who are recognized by the great body of spiritists as possessing a high -order of mediumistic power. Their moral characteristics need not count -as a factor, for it is to the interest of a medium to produce genuine -phenomena when he can, and he will always do so if the conditions are -favorable. Mediums are always anxious to exhibit their phenomena, when -genuine, under test conditions, and will do so in a way that shall -satisfy the most sceptical. A further qualification of the foregoing -remarks should be made in regard to "materializing" mediums. The writer -has never seen anything genuine in the line of materializations. -There is here more room for fraud, and more fraud is perpetrated by -materializing mediums than by any other, because materialization is a -rare and difficult phase of mediumship. Yet there is every reason to -believe, and we shall undertake to show further on, that the production -of genuine apparitions, resembling<span class="pagenum"><a name="Page_273" id="Page_273">[Pg 273]</a></span> the persons they profess to -represent, is a possibility within the range of psychic power.</p> - -<p>The remarks which follow will therefore be addressed, not to those -who are not yet convinced of the reality of physical phenomena, -but to those who are aware of their reality, but attribute them to -extramundane causes.</p> - -<p>There is one pregnant fact connected with these manifestations which -all will admit, and that is that there is an intelligence which directs -and controls them. This intelligence is that of disembodied spirits, -or it is not. If it is not, it must be that of embodied spirits. These -propositions, if not self-evident, will at least be admitted to be -true by those who believe that it proceeds from disembodied spirits of -human beings. The intelligence is a human intelligence,—that is, it is -characterized by human imperfections and limitations; and, as all human -beings must be classified as either living or dead, we must look to one -class or the other for the source of the phenomena.</p> - -<p>The first question in order is, What are the inherent probabilities? -Conceding the power to exist, it would seem to be more inherently -probable that it is possessed by a soul connected with a living -organism, than it is that it is possessed by a soul that has been -entirely severed from all connection with the material world. -Spiritists themselves unwittingly concede the truth of this proposition -when they assert, as does Allan Kardec, on the authority, as he says, -of "the spirit of Saint Louis," that "the spirits who produce these -effects are always inferior spirits, who are not entirely disengaged -from material influence."<a name="FNanchor_37_37" id="FNanchor_37_37"></a><a href="#Footnote_37_37" class="fnanchor">[37]</a> Besides, the very fact that the -intervention of a "medium" is necessary for the production of physical -phenomena demonstrates the proposition that the elements of physical -organism are essential. It requires, therefore, two things to produce -the phenomena; namely, a soul and a body. In a living man the two are -united and working in harmony. Is it not probable that such an organism -is capable of producing all the effects attributed to the temporary -union of a dead<span class="pagenum"><a name="Page_274" id="Page_274">[Pg 274]</a></span> man's soul and a living man's body? If not, why not? -Why should a dead man's spirit in abnormal union with a living man's -body possess more power than a living man's spirit in normal union with -his own body? Is it because the former possesses more knowledge than -the latter? No, for we have seen that it is only "inferior spirits" who -are capable of producing physical manifestations. Superior knowledge -confers no advantage; for, as Kardec informs us, the superior spirits -have no power in that direction. We have, therefore, the authority of -the spiritists themselves for formulating the proposition that the more -completely the spirit of a man is "disengaged from material influence," -the less power he possesses to produce physical phenomena. This being -true, it follows that the converse of the proposition is true, namely, -that the more completely the spirit of a man is united to material -elements, the greater is his power to produce such phenomena. The -conclusion is irresistible that the spirit of a man in normal union -with his own body possesses the power in perfection.</p> - -<p>If, therefore, we can find in abstract reasoning no warrant for the -assumption that the phenomena are produced by disembodied spirits, we -must look elsewhere for evidence of their extramundane origin. The -first inquiry naturally suggesting itself is, What internal evidence -is contained in the character of the manifestations which would enable -one to form a correct judgment regarding their probable source? We -have already seen that reasoning from their physical character leads -us to the conclusion that the physical power displayed must have a -physical basis, and that that basis is probably the physical organism -of the medium. Now, if its intellectual character leads us in the same -direction, the evidence is still stronger in favor of its purely human -origin. We presume that no one will dispute the proposition that the -communications received through the physical phenomena are governed by -the same laws as those received by means of the other methods which -have been discussed. Indeed, the fact is almost self-evident. They -have the same origin, and must be governed by the same laws. The<span class="pagenum"><a name="Page_275" id="Page_275">[Pg 275]</a></span> -remarks, therefore, which have been made concerning the character of -the communications obtained by other than physical means apply with -full force to those obtained through physical demonstrations. The -laws of telepathy and suggestion play their subtle <i>rôle</i> in the one -case the same as in the other. If possible, there is less evidence of -extramundane origin in the physical manifestations than there is in -the intellectual. Indeed, this might be pre-supposed, from the gross -character of the former, even though the latter had a purely spiritual -source. If, therefore, we find no valid evidence of extramundane -origin in the higher manifestations, it is a waste of time to seek for -evidence of spirit intercourse in the tipping of kitchen tables, the -levitation of parlor sofas, or the convulsions of whole sets of chamber -furniture.</p> - -<p>The foregoing remarks apply to all forms and grades of physical -phenomena, of which there are many. Some of them possess the most -intense interest, not only on account of the wonderful psycho-physical -power displayed, but because of their intellectual phases. -Slate-writing, for instance, when performed by a first-class medium, -gifted with a high order of telepathic power, accompanied by other -necessary intellectual qualifications, is one of the most interesting -of all phases of psychic power. An instance which occurred within the -writer's own experience will be here related, for the reason that it -fully illustrates the essential qualifications and characteristics of -a first-class medium, shows both the physical and mental powers with -which he is endowed, and clearly defines the limitations which hedge -him about, and which point, with unerring exactitude, to the source of -the phenomena.</p> - -<p>A few years ago, a conversation which the writer had with a celebrated -Union general led to an agreement to visit a prominent slate-writing -medium, then sojourning in the city of Washington. Among other things, -it was agreed that the general should be the sitter, and that he should -be guided entirely by my suggestions relative to the course which he -should pursue before and during the séance.</p> - -<p><span class="pagenum"><a name="Page_276" id="Page_276">[Pg 276]</a></span></p> - -<p>My object, which he fully understood and appreciated, was, first, to -convince him of the genuineness of the physical phenomena,—that is, -that the slate-writing was performed without corporeal contact of -the medium with the pencil, and without the shadow of a possibility -of the employment of legerdemain; and, secondly, to demonstrate the -utter impossibility of the phenomena being attributable to disembodied -spirits.</p> - -<p>It must be premised that the medium was in the habit of causing his -sitters to write six short letters to as many different spirits. -These epistles are written on separate pieces of paper about three -inches square, and are addressed to the spirits by name and signed by -the writer, precisely as an ordinary letter would be addressed and -signed. Each letter is then rolled into a wad as small as possible, and -retained in the hand of the sitter until he is requested to deposit -them in a pile on the table. When this is done, the medium reaches -his hand across the table and touches the wads with the tips of his -fingers, the sitter meanwhile watching the proceeding closely, to -prevent the possibility of fraud. After the medium has touched each -bit of paper the sitter resumes possession of them and retains them -for future reference. It may be here remarked that a sitter has the -privilege of bringing his own slates with him, and retaining possession -of them until the writing is finished. They need not leave his custody -for an instant. He may place the bit of pencil between them himself, -and then securely lock or tie them together, and hold them as tightly -as he chooses on the top of the table, in the broad light of day, while -the writing is going on.</p> - -<p>The plan suggested to the general on this occasion, and which he -carried out to the letter, was as follows:—</p> - -<p>1. To write three letters to as many spirits of his dead acquaintances, -each one couched in general terms,—such as, "Dear B., can you -communicate with me to-day? If so, tell me your condition in the -spirit-land." This could be answered by very general remarks, and would -require no specific answer involving any knowledge of the sitter's -affairs or anything else.</p> - -<p><span class="pagenum"><a name="Page_277" id="Page_277">[Pg 277]</a></span></p> - -<p>2. To write two similar letters to two persons known to the sitter, but -unknown to the medium, to be still living in the flesh.</p> - -<p>3. To write one letter to a deceased person, asking a specific -question, the correct answer to which neither the sitter nor the medium -could possibly know.</p> - -<p>4. To place the medium at his ease, by leading him to believe that he -had to deal with a sympathetic believer in the doctrine of spiritism, -who had perfect faith in the medium's powers.</p> - -<p>5. To prescribe no test conditions whatever, but let the medium have -his own way in everything.</p> - -<p>6. Under no circumstances to let the medium know the name or -antecedents of the sitter.</p> - -<p>These suggestions were carried out to the letter. The general was -unknown to the medium, and was introduced by the writer under a -fictitious name. The medium occupied a suite of rooms consisting of a -large double parlor separated by folding-doors. The front parlor was -used as a reception-room, and the back parlor as a séance-room. The -latter was lighted by one large window, in front of which stood an -old-fashioned square dining-table. The medium seated himself on one -side of this table, and the sitter occupied a chair on the opposite -side. Several slates were lying on the table, two of which the medium -washed clean and then gave them into the custody of the sitter, -who carefully examined them, and kept them in his possession until -the séance was over, resting his arms upon them while he wrote the -prescribed letters. He was particularly cautious about writing the -letters, carefully guarding them so that it was impossible for the -medium to see the writing with his natural eyes, and never lifted his -elbows from the two slates in his custody. When the letters were all -finished and rolled into wads, they were placed upon the table directly -between the medium and the sitter, the latter never allowing his eyes -to wander from them for an instant. The medium then touched each wad -with his finger-tips, when they were again taken possession of by the -sitter.</p> - -<p><span class="pagenum"><a name="Page_278" id="Page_278">[Pg 278]</a></span></p> - -<p>It should be stated that the séance, thus far, was not witnessed -by myself; but the circumstances were afterwards detailed by the -general, whose perfect trustworthiness is beyond question. At this -juncture—that is, while the wads were still lying on the table—a -most remarkable incident happened. The medium suddenly arose, opened -the folding-doors, and invited me in to take part in the séance. After -resuming his seat, he remarked to me: "There is a spirit here who -refuses to communicate until you are allowed to be present. He says -his name is G—— (mentioning a common Christian name). Have you any -deceased friend by that name?" I answered, No, not remembering, for the -moment, any one bearing that name. The medium then handed me a pencil, -and said: "Touch one of those wads with the pencil; then open it, and -you will find that it is a letter addressed to G——."</p> - -<p>I touched one of the six wads, at random of course, and upon opening -it found, to my surprise, that it was a letter addressed by the sitter -to his deceased brother G——. The brother was also a very dear friend -of mine; but his exalted position in life precluded me from ever -addressing him by his Christian name, and I had not been consciously -thinking of him during the séance. Then the medium again addressed me, -as follows:—</p> - -<p>"Fold the letter again, place it with the others, and mix them all -together. Then take the pencil and touch another wad; and the one you -touch you will find to be a letter addressed to M——."</p> - -<p>This was done, and the wad touched proved to be a letter addressed to -the party named by the medium. A third time this feat was performed -with the same result. To say that we were surprised is but feebly -to express our emotions. The first success might be attributable to -coincidence, supposing the medium to be in possession of the name. The -chances were one to six, and it is within easy range of coincidence -that I should have hit upon the right letter. In the second trial the -chances were also one to six, <i>per se</i>; but the chances that I should -succeed twice in succession<span class="pagenum"><a name="Page_279" id="Page_279">[Pg 279]</a></span> were largely against me; and the fact -that I succeeded three times in succession in pointing out the right -letter removes the matter far outside the domain of coincidence. When -we take into account the telepathic power displayed by the medium, and -that other power, whatever it may have been, which transformed me for -the moment into an automaton, the incident will be seen to possess an -extraordinary interest and importance. I should here remark that that -was the first and only experience of my own in the domain of subjective -automatism, and that I did not experience any sensation which could -lead me to suppose that I was not in a perfectly normal condition, -mentally and physically.</p> - -<p>The most remarkable part of the performance, however, is yet to be -related. The sitter meantime did not lose his presence of mind, but -carefully guarded the pair of slates in his custody, never lifting his -arms from them as they lay upon the table before him. Nor did he for an -instant lose sight of the wads of paper which he placed upon the table. -The medium touched them with his finger-tips alone, as before related; -and after I had pointed out the three letters, they were taken into the -custody of the sitter. This done, the medium said to the sitter: "Open -the slates, and you will find a communication from G——." This was -done, and the promised communication was found, addressed to the sitter -by name and signed by G——, the name of the sitter's brother. In fact, -it was a pertinent answer to the letter written by the sitter to his -brother, addressed as the sitter had signed his name, and signed as the -sitter's brother had been addressed.</p> - -<p>The medium then became considerably agitated, and moved with convulsive -rapidity. He seized two other slates, washed them, submitted them -for inspection, and placed them upon the centre of the table before -us, with a bit of black pencil between them. He then invited us to -place our hands upon the slate with him. This we did, whereupon the -writing began. We could distinctly hear the pencil move with a gentle, -but rapid, scratching sound. In a few minutes three raps were heard, -appar<span class="pagenum"><a name="Page_280" id="Page_280">[Pg 280]</a></span>ently made by the pencil between the slates. This was said to be -the signal announcing the completion of the message. The slates were -then separated, and several messages were found inside.</p> - -<p>Two more slates were then seized by the medium, washed, submitted -for inspection, and placed upon the table as before. Our hands were -again placed upon the slates, and the writing again began. After -it had progressed for a few moments, the medium announced that the -spirits wanted to write in colors. He thereupon arose, walked to the -mantelpiece, and produced a box of colored crayons, all in small bits, -about the size of the piece of black slate pencil with which the -writing had been done. We were about to open the slates, to allow the -insertion of the crayons, when the medium said that it was unnecessary, -as "the colors could be got from the outside just as well." The box of -crayons was accordingly placed beside the slate, and the writing was -resumed. After a short interval the signal was given that the messages -were finished. The general thereupon very carefully separated the -slates, to see if there were any colored crayons concealed therein. -Only the bit of black slate pencil was there, but four or five -different colors had been used in writing the messages.</p> - -<p>The results of this séance may be summed up as follows:</p> - -<p>The contents of every letter written by the sitter were evidently -known to the intelligence which wrote the replies, for every letter -received an appropriate answer, save one, which will be noted further -on. The answer to each letter was addressed to the name signed to the -corresponding letter, and each answer was signed with the name of the -person to whom the corresponding letter was addressed.</p> - -<p>Six letters were written by the sitter, as before stated. Three of -them were written to deceased friends of the sitter, and were couched -in such general terms that the replies did not require any specific -knowledge on the part of the intelligence which wrote the replies.</p> - -<p>Two of the letters were written to living persons, and they were also -couched in general terms, requiring no<span class="pagenum"><a name="Page_281" id="Page_281">[Pg 281]</a></span> specific knowledge to enable an -appropriate reply to be framed.</p> - -<p>Each of these five letters received a reply which assumed that its -writer was a denizen of the spirit-land. There was no difference in -their replies so far as that was concerned.</p> - -<p>The sixth letter was addressed to a deceased relative, and was as -follows, omitting names:—</p> - -<blockquote> - -<p><span class="smcap">Dear A.B.</span>,—Whom did you desire to have appointed -administrator of your estate? (Signed) C.D.</p></blockquote> - -<p>To this letter the only reply was from the medium's "control," who -reported as follows:—</p> - -<blockquote> - -<p>"A.B. is here, but cannot communicate to-day."</p></blockquote> - -<p>The conclusions which are inevitable may be summed as follows:—</p> - -<p>1. The slate-writing was done without physical contact with the -pencil, either by the medium or any one else. It all occurred in broad -daylight. The slates were not handled by the medium, except to wash -them and to place his hands upon them (in all cases but one) while the -writing was going on. The slates were not for an instant out of sight -of the sitter during the whole séance, nor were they out of his custody -during that time, after they were washed by the medium. They were then -carefully inspected by the sitter, the pencil was placed between them -by the sitter, they were tied together by the sitter, and opened by him -after the writing was finished. In short, there was no chance for fraud -or legerdemain, and there was none.</p> - -<p>2. The power which moved the pencil, being clearly not physical, must -have been occult. This occult power was either that of disembodied -spirits, or that of the medium. Did it proceed from disembodied -spirits? Let us see. The replies to the five letters emanated from -the same source; that is to say, if the replies to any of them were -from disembodied spirits, they were all from disembodied spirits. They -were clearly not all from disembodied spirits, for two of the letters -were addressed to<span class="pagenum"><a name="Page_282" id="Page_282">[Pg 282]</a></span> living persons, and the replies were of the same -character as the others. The logical conclusion is inevitable that none -of the replies were from disembodied spirits. To put it in the simple -form of a syllogism, we have the following:—</p> - -<p>The replies to the five letters were all from the same source.</p> - -<p>Two of them were not from disembodied spirits.</p> - -<p>Therefore, none of them were from disembodied spirits.</p> - -<p>Again:</p> - -<p>The power to produce the slate-writing emanated either from disembodied -spirits or from the medium.</p> - -<p>It did not emanate from disembodied spirits.</p> - -<p>Therefore, it emanated from the medium.</p> - -<p>Having now logically traced the phenomenon to the door of the -medium, let us see what further evidence there is in support of that -conclusion. And first let us inquire, Is there anything inherently -improbable in the theory that he was the source of the intelligence -which guided, and the power which moved, the pencil? Was there any -intellectual feat performed which rendered it impossible that he should -have been its author? The power to read the contents of the six letters -was obviously within the domain of telepathy. He was, therefore, just -as well equipped for the performance of that feat as a disembodied -spirit could be. Suggestion also plays its subtle <i>rôle</i> in this -class of phenomena, as in all others, and relieves the medium of all -imputation of dishonesty or insincerity in attributing it to the wrong -source. The probability that the power to move the pencil without -physical contact resides in the medium, is as great, at least, as the -probability that it resides in disembodied spirits. All these questions -have, however, been fully discussed, and are mentioned here merely to -complete the chain of reasoning.</p> - -<p>There was nothing apparent in the answers to the five letters mentioned -which would indicate that they emanated from any source other than -the medium. They contained no information possessed exclusively by -disem<span class="pagenum"><a name="Page_283" id="Page_283">[Pg 283]</a></span>bodied spirits, although they all purported to emanate from them. -The five letters were not, however, framed for the purpose of testing -the knowledge possessed by spirits, but merely to show that the replies -did not emanate from that source.</p> - -<p>The sixth letter, however, <i>was</i> framed for the express purpose of -testing the knowledge possessed by the intelligence which moved -the pencil. The question, "Whom did you desire to have appointed -administrator of your estate?" was asked because the sitter did not -know the correct answer, and he knew that the medium could not know. -The knowledge was possessed by the deceased person exclusively; and -it is reasonable to suppose that if he was present, as the medium -declared that he was, he would have given the desired information. -The intelligence which wrote the replies was in full possession of -the contents of all the letters, all the names addressed, and all -the signatures, including those of the sixth letter. The answers to -five of them were pertinent and intelligent, no specific knowledge -being required. But when the sixth was reached, the spirit "could -not communicate to-day." Why? Simply because the specific knowledge -required to answer the question was not in the possession of any one -present, and it could not, therefore, be obtained telepathically, as -the knowledge of the contents of the other letters was obtained.</p> - -<p>This is the rock upon which all so-called spirit intercourse splits. -Everything goes along swimmingly as long as the medium knows what -to reply, or can obtain information by means of his telepathic or -clairvoyant powers. But the moment he is confronted by a question -requiring knowledge not obtainable in that way, he fails dismally.</p> - -<p>The circumstances of this séance have been detailed for the reason that -it was a typical séance. It displayed all the essential characteristics -of modern spirit intercourse, so-called. The medium displayed all -the essential powers and attributes of good mediumship. The physical -phenomena were produced to perfection, and under the most perfect -test-conditions. The telepathic powers displayed were of<span class="pagenum"><a name="Page_284" id="Page_284">[Pg 284]</a></span> the most -extraordinary character, and the conditions under which they were -produced were also such as to preclude the possibility of fraud or -legerdemain. The results were also perfect in their character, showing, -as they did, both the powers of the medium and his limitations. The -dual character of the human mind was also clearly manifested, and the -perfect amenability of the subjective entity to control by the power of -suggestion was demonstrated.</p> - -<p>It would be interesting to pursue the subject of physical -manifestations further, and to examine all their multiform -characteristics; but that would be foreign to the purposes of this -book. The examination of the mental characteristics of the intelligence -which controls the different manifestations is our only purpose, -and we have shown that the same laws prevail in all. It is believed -that enough has been said to enable the conscientious investigator, -who wishes to test the correctness of our hypothesis, to apply its -fundamental propositions to all psychic phenomena. It is also believed -that whoever so applies those propositions will arrive at the same -conclusions to which I have come; namely, that there is no valid -evidence, in any of the phenomena of so-called spiritism, that the -spirits of the dead have any part in their production. On the contrary, -as it seems to me, the evidence all points in the opposite direction. I -refer, of course, solely to those phenomena which are produced through -so-called spirit mediums. If there is any communication to be had with -the denizens of the other shore, it is certainly not through them. I -have reluctantly arrived at this conclusion. It would be pleasant to -believe otherwise, but I have sought in vain for evidence which would -warrant me in doing so.</p> - -<p>In abandoning all hope of obtaining valid evidence of the ability of -disembodied spirits to hold intercourse with the living through the -intervention of spirit mediums, I do not for a moment yield my hope, or -my convictions, of a life beyond the grave. On the contrary, the very -powers which are evoked in the production of the phenomena constitute -one of the strongest links in the chain of evidence<span class="pagenum"><a name="Page_285" id="Page_285">[Pg 285]</a></span> going to show that -man possesses within himself an entity which does not depend for its -existence upon the continued life of the body. We see that this entity -possesses powers which far transcend those of our physical frame; -that the mental powers of the subjective mind or entity are exercised -independently of our objective senses; that they grow stronger as the -body grows weaker, and are strongest in the hour of death. Have we not -a logical right to infer that when it is entirely freed from physical -trammels, it will have reached a condition of independent existence? -What that existence is, it is not for objective man to know. It is -possible that if spirits could communicate as familiarly with the -living as we commune with one another, they would have no language -which could bring to our comprehension their true condition. It would -be like teaching an infant the principles of the differential calculus. -How can the caterpillar, crawling upon the ground, hold intelligent -communion with the airy butterfly, or the butterfly reveal to the -caterpillar the mysteries of her winged life?</p> - -<p>The fact remains that mankind has ever hoped, and will ever hope, -for a continued existence of some kind; and all the old arguments -in its favor, and all the promises of the Master, still hold good. -Moreover, every new development in psychic science adds strength to the -arguments, and fresh proofs of his wisdom.</p> - - - - - -<div class="footnotes"><h3>FOOTNOTES:</h3> - -<div class="footnote"> - -<p><a name="Footnote_37_37" id="Footnote_37_37"></a><a href="#FNanchor_37_37"><span class="label">[37]</span></a> Book on Mediums, p. 87.</p></div></div> - - - - - -<p class="center"> -<img src="images/illus021.jpg" alt="illustration" /> -</p> - - -<hr class="chap" /> -<p class="ph2"><a name="CHAPTER_XX" id="CHAPTER_XX">CHAPTER XX.</a></p> -<p><span class="pagenum"><a name="Page_286" id="Page_286">[Pg 286]</a></span></p> -<p class="center">PHANTASMS OF THE DEAD.</p> - -<blockquote> - -<p class="hang">Ghosts.—Scientific Investigations.—Tentative -Classification of Phenomena.—Power to create Phantasms -demonstrated.—Investigations of the London Society for -Psychical Research.—Spirit Photography.—Projection of the -"Astral Body."—Witches.—Conditions necessary.—The same in -all Cases.—Spirit "Materialization."—Magicians.—Ghosts -the Creations of the Subjective Entity.—Eliphas Levi's -Views.—Raising the Devil.—Crystal Visions.—Propositions -established.—Embodied Thoughts.—Phantasms not Spirits.—Uniform -Characteristics.—A New Classification.—Conditions of Objectivity -and Persistency.—Haunted Houses.—No General Intelligence -manifested.—D'Assier's Statements.—A Remarkable Case.—Ghosts -Intensified Telepathic Visions.—Difference in Degree, not -in Kind.—Ghosts not controllable by Suggestion.—Other -Salient Peculiarities.—Ghosts neither prove nor disprove -Immortality.—Mental Atmosphere of Houses.—Remarkable -Cases.—Classification of Telepathic Phenomena.—Conclusions.</p> -</blockquote> - - -<p class="drop"><span class="uppercase">There</span> is another class of phenomena which demands a brief notice, -although it does not pertain directly to the development of the -hypothesis under consideration. It is that of phantasms of the dead, -or ghosts. Scientific investigations of modern times have demonstrated -the fact that many of the ghost-stories which have terrified the timid -in all ages of the world have a real foundation in fact; that is, -it has been demonstrated that certain impalpable shapes, resembling -persons deceased, do from time to time appear to the living. The -world is indebted more than it can ever repay to the London Society -for Psychical Research for its patient, untiring, and strictly -scien<span class="pagenum"><a name="Page_287" id="Page_287">[Pg 287]</a></span>tific investigations of this subject. Many facts have been -accumulated, but they have not yet been classified with reference to -any special theory or hypothesis. It is perhaps too early to formulate -any hypothesis pertaining to the subject-matter. It is certainly too -early to dogmatize. The most that can safely be done is to speculate -tentatively, and to suggest a line of thought and investigation for -those who are devoting their time to the work. It is my purpose to -do this, and this alone, in the hope that if the suggestions seem -to be worthy of consideration, the subject may be pursued on the -lines indicated until their fallacy is exposed or their correctness -demonstrated.</p> - -<p>It seems to me that sufficient facts have been accumulated to -establish, provisionally at least, certain definite characteristics of -all phantasms, whether of the living or the dead; and if a theory can -be formulated, however startling it may be at first glance, that will -harmonize with the well-established characteristics of the phenomena, -it will be at least worthy of consideration. In attempting to do this, -I shall not quote authorities to any extent to establish my premises, -but shall state merely what seems to be well authenticated, and leave -the verification of the premises, as well as the conclusions, to those -who have more time, patience, and ability to devote to the work than I -have.</p> - -<p>First of all, then, it seems to be well authenticated that the -subjective personality of man possesses the power to create phantasms, -or visions, which in many instances are visible to the objective senses -of others. The telepathic experiments recorded in "Phantasms of the -Living" and in the Proceedings of the Society for Psychical Research -amply demonstrate the truth of this proposition. Every vision perceived -by one in telepathic rapport with another must be presumed to have been -created by one or the other. It is true that some of the visions may -be merely perceived subjectively, but not all. Many cases are recorded -where the phantasms have been perceived by more than one person at the -same time, and others have been perceived under circumstances such -as to leave no doubt that<span class="pagenum"><a name="Page_288" id="Page_288">[Pg 288]</a></span> the percipient was in a completely normal -condition, and saw the visions objectively. Moreover, the phenomena of -so-called spirit photography amply demonstrate the fact that visions -can be created of such tangible character that they can be caught and -fixed upon the photographic plate. In saying this I am not insensible -of the fact that many frauds have been committed in this species of -phenomena, as well as in all others attributed to spirits of the dead. -But this does not militate against phenomena of that character which -have been produced under test conditions so strict that all possibility -of fraud was eliminated. In admitting this class of phenomena to be -genuine, in the sense that it is sometimes produced without fraud or -legerdemain, it is also admitted that, in many instances, pictures of -the sitter's dead friends have been produced which were such perfect -likenesses of the deceased as to be unmistakable. Of course it will be -understood that whilst I admit the phenomenon, I do not admit the claim -that it has its origin in the spirit-world. Like all other so-called -spirit phenomena, it is, in my opinion, directly traceable to the power -of the subjective mind of the medium, aided by telepathic communion -with the sitter. The latter, consciously or unconsciously, thinks of -one or more of his dead friends. The medium, perceiving telepathically -the image created by the mind of the sitter, re-creates it in such -tangible shape that it is caught by the camera. Or it may be in some -instances that the image is created by the sitter himself in such -palpable shape as to be caught by the camera. Indeed, in many recorded -instances, where the sitter has been a powerful medium, it seems -probable that he created the image himself. In point of fact there is -little doubt that the power resides, to a greater or less extent, in -all human beings to create such images, their strength and clearness -depending, of course, upon the power of the individual to recall -vividly the remembrance of the person to be photographed, together with -the power to concentrate his mind for a certain length of time upon the -mental picture. Indeed, experiments have been made which demonstrate -the<span class="pagenum"><a name="Page_289" id="Page_289">[Pg 289]</a></span> power to produce the picture of any one, living or dead, in this -manner.</p> - -<p>This being true, two conclusions are obvious; namely, (1) That the -phenomena of spirit photography are easily accounted for, without the -necessity of attributing them to extramundane origin; and (2) That -the power resides in the subjective mind of man to create phantasms -perceptible to the objective senses of others. Again, it seems to be -well established by experiment that some persons have the power, not -only to create such phantasms, but to endow them with a certain degree -of intelligence and power. Thus, the experiments recorded in "Phantasms -of the Living," and quoted in a preceding chapter of this book, show -that the image of the agent was not only created by him in his sleep, -but was projected into the presence of others at a long distance from -where he slept. The image was not only perceptible to the sight, as -much so as the real presence would have been, but in some instances -it was even tangible. The Orientalists call this the "projection of -the astral body," and it is claimed that many persons in the East have -acquired the power to produce the phenomenon at will. The fact that -phantasms can thus be produced being well authenticated, many old -stories of such phenomena acquire a new interest and importance, and -assume an air of probability. Thus, the old stories of witches, in -so far as the alleged phenomena seem to have been produced under the -same conditions as those which are well authenticated, are elevated -into the region of possibility, if not of probability. They are at -least worthy of re-examination, in the light of modern experiments. -It is foreign to my purpose to enter at large into the discussion of -the alleged phenomena of so-called witchcraft, and this allusion is -made here for the purpose of suggesting to those who desire to pursue -the subject that if they will take for granted that which has been -demonstrated to be true in regard to the power of the sub-conscious -mind, or personality, to project tangible phantasms or images, and will -apply the doctrine of duality and suggestion to the alleged facts, the -old stories of the phe<span class="pagenum"><a name="Page_290" id="Page_290">[Pg 290]</a></span>nomena of witchcraft will be found to possess a -scientific value and importance which cannot be ignored in the study of -psychology.</p> - -<p>For the purposes of this argument it will be assumed that the power of -man, under certain conditions, to project phantasms is provisionally -established. The next question is, What are the conditions? If we find -that the conditions are practically the same in all cases, one great -step in the classification of the phenomena will have been taken.</p> - -<p>The one condition which seems to be necessary in all cases for the -production of the phenomena is that of profound sleep, either natural -or artificial. The objective senses must be locked in slumber, and -the more profound the sleep, the greater the power seems to be. Thus, -in the cases recorded in "Phantasms of the Living," the sleep was -natural, but profound. It was at least so profound that the agent had -no recollection of actually doing what he had resolved to do, and -it was only brought to his knowledge by the subsequent statements -made by the percipients. It is said, however, that sometimes the -agent retains full recollection of what he did. Be this as it may, -the fact remains that the one essential condition for the successful -production of the phenomena is that of sleep. Again, the Orientalists -tell us the same thing. Their adepts lock themselves in their rooms, -which are carefully protected against invasion, and go into a sleep -so profound as to simulate death. The witches were known to employ -artificial means to produce sleep. Formulæ for producing what was -known as "witches' ointment" are still extant. It was composed of the -most powerful narcotics, made into an ointment by the addition of some -fatty substance. The body of the witch was anointed from head to foot, -and she then went to bed in some place secure from observation or -disturbance, and lapsed into a profound sleep. This much is known, and -many wonderful phenomena are alleged to have been produced, prominent -among which was the creation of various shapes, such as the image of -herself, images of cats, dogs, wolves, etc., which were sent to worry -and annoy her neigh<span class="pagenum"><a name="Page_291" id="Page_291">[Pg 291]</a></span>bors or any one against whom she had a grudge. In -fact, the shapes alleged to have been produced are protean.</p> - -<p>Another alleged phenomenon of cognate character is that of so-called -spirit materialization. In the production of this phenomenon the -conditions are the same. The medium goes into a trance, or hypnotic -state, and projects the shapes of various persons, generally of the -deceased friends of some of those present. A good medium will produce -any number of visions, of any number of persons, men and women, large -and small. Spiritists believe, of course, that the real spirits of -their friends are present, and are thus made visible to mortal eyes, -and in many instances tangible, and able to hold a brief conversation -with their friends. As the intellectual part of the performance of -these alleged spirits is always on a par with that of other forms of -spirit manifestation, subject to the same limitations and governed by -the same laws, we must come to the same conclusion as to their origin, -namely, that, whatever it may be, it is not due to spirits of the dead.</p> - -<p>The old stories of the power of magicians to conjure alleged spirits -are also raised into the region of probability by these considerations. -They also observed the same conditions required in all the other cases -mentioned. By the performance of certain impressive ceremonies, which -they were taught to believe were necessary, they were said to be able -to evoke so-called spirits and to do many other wonderful things. The -ceremonies and incantations, together with the impressive environment -with which they surrounded themselves, the incense, the slow music, the -"dim religious light," the solemn invocations,—all had a tendency to -throw them into the subjective condition, and thus enable them to evoke -the shapes desired. That these shapes were literal creations of the -subjective personality of the magician, rather than the actual spirits -invoked, there is every reason to believe. Nor are we alone in that -opinion. Eliphas Levi, than whom no modern writer on the subject of -magic is better informed or more honest in the expression of his real -convictions, gives utterance to the following:—</p> - -<p><span class="pagenum"><a name="Page_292" id="Page_292">[Pg 292]</a></span></p> - -<blockquote> - -<p>"Human thought creates what it imagines; the phantoms of -superstition project their real deformity in the Astral Light, and -live by the very terrors they produce. They owe their being to the -delusions of imagination and to the aberration of the senses, and -are never produced in the presence of any one who knows and can -expose the mystery of their monstrous birth."<a name="FNanchor_38_38" id="FNanchor_38_38"></a><a href="#Footnote_38_38" class="fnanchor">[38]</a></p></blockquote> - -<p>Again, on page 160, he says:—</p> - -<blockquote> - -<p>"The evokers of the Devil must before all things belong to a -religion which believes in a Devil who is the rival of God. To have -recourse to a power, we must believe in it. A firm faith being -therefore granted in the religion of Satan, here is the method of -communicating with this pseudo-god:—</p> - -<p class="center"> -<i>Magical Axiom.</i></p> -<p> -Within the circle of its action, every Logos creates what it affirms.</p> -<p class="center"> -<i>Direct Consequence.</i></p> -<p> -He who affirms the Devil creates the Devil."<br /> -</p></blockquote> - -<p>The author then goes on to give minute directions for performing -the ceremonies necessary for raising the Devil, so to speak, with -which we have nothing to do at present; these quotations being -made merely for the purpose of showing that the greatest and most -philosophical magician of this century was fully aware that the shapes -evoked by the Magi, whether they be of angels or of demons, whether -they be perceptible to the objective senses or merely subjective -hallucinations, tangible or intangible, are the creations of the mind -of the magician.</p> - -<p>The phenomenon of crystal vision is another illustration of the power -of the subjective mind to create visions. Ordinarily these visions -are only perceptible to the operator; but cases are recorded where -they were perfectly perceptible to the bystanders. The conditions -necessary for successful crystal reading are practically the same as in -all other cases, although the subjective condition is not ordinarily -so pronounced. This phenomenon illustrates, however, the power of -the subjective mind to create phantasms, and constitutes one of the -many methods of bringing the<span class="pagenum"><a name="Page_293" id="Page_293">[Pg 293]</a></span> operations of the subjective mind above -the threshold of consciousness. It is one of the best methods known -of exercising the power of telepathy, the visions being objective -reproductions of what is real or perceived in the mind of the person -who consults the medium. If no one is present besides the medium or -operator, he sees merely what his own subjective mind creates. It is -perhaps superfluous to remark that the phenomenon is governed by the -same laws which pertain to all other subjective phenomena, and the -intelligence displayed is hedged about by the same limitations.</p> - -<p>I have now enumerated several different sub-classes of the phenomena -which are concerned in the creation of visions. In each sub-class -instances are recorded of the visions being made perceptible to -the objective senses of others. As remarked in the beginning of -this chapter, we do not propose to stop to verify the phenomena of -each class. It is sufficient to know that the phenomena of one of -the sub-classes is verified by scientific authority. For present -purposes the rest must stand or fall by that. At any rate, we shall -assume the right to hold that any cognate phenomenon, alleged to have -been produced under the same conditions as those which have been -demonstrated to be veridical, is entitled to tentative consideration -and credit.</p> - -<p>It is assumed, therefore, that the following propositions are -sufficiently verified for the purpose of formulating a definite theory -of proximate causation:—</p> - -<p>1. The alleged phenomena are all produced under the same conditions.</p> - -<p>2. The one essential condition is that of the partial or total -suspension of objective consciousness.</p> - -<p>3. The more complete the extinction of the objective consciousness, -the more pronounced the success of the experiment; that is, the more -tangible to the objective senses of others do the creations become.</p> - -<p>From these facts it is fair to conclude,—</p> - -<p>1. That the power to create phantasms resides and is inherent in the -subjective mind, or personality, of man.</p> - -<p><span class="pagenum"><a name="Page_294" id="Page_294">[Pg 294]</a></span></p> - -<p>2. That the power becomes greater as the body approaches nearer to the -condition of death; that is, as the subjective, or hypnotic, condition -becomes deeper, and the subjective personality in consequence becomes -stronger in its sphere of activity.</p> - -<p>3. That at the hour of death, or when the functions of the body are -entirely suspended, the power is greatest.</p> - -<p>Hence, ghosts.</p> - -<p>It will be understood from the foregoing that my theory is that ghosts, -or phantasms of the dead, are produced exactly as phantasms of the -living are produced; that is, they are creations of the subjective -entity. How they are created is of course a question that may never -be answered in terms comprehensible by the objective intelligence of -man. It is as far beyond our finite comprehension as are the processes -by which the Infinite Mind has brought the universe into being. All -that we can know is the fact that phantasms are created by some power -inherent in the subjective personality of man. They may be called -"embodied thoughts," as man may be called the embodied thought of God. -If, as the Scriptures teach us, "we are gods," that is, "sons of God" -and "heirs of God and joint-heirs with Jesus Christ," it is fair to -presume that that part of the Infinite which is embodied in each of us -must partake, to a limited extent, of His power to create. Experimental -psychology suggests to us that we have that power, and that it is thus -that phantasms are produced.</p> - -<p>To the supposition that phantasms of the dead are thus created is -opposed but one other hypothesis, and that is, that the phantasms are -the real spirits of the dead persons whom they represent. Granted -that ghosts do exist and make themselves manifest to the living, -one or the other of these hypotheses must be true, and the other -false. To determine which is true, we must have recourse to the -ghosts themselves; that is, we must collate the facts regarding the -characteristics of these supposed dwellers on the border-land, and ask -ourselves whether their known and admitted characteristics are those -which would<span class="pagenum"><a name="Page_295" id="Page_295">[Pg 295]</a></span> naturally belong to the real spirit of a man, or to an -embodied thought of a man.</p> - -<p>The salient characteristics which seem to belong to all ghosts, and -which pertain to the question under consideration, are these:—</p> - -<p>The ghosts which are best authenticated and which seem to possess the -greatest longevity, so to speak,—that is, the greatest persistency of -power and purpose,—are of those who have died violent deaths. There -are exceptions to this rule, which will be noted later on.</p> - -<p>The generally accepted theory which has been employed to account for -this coincidence is that the soul, thus torn suddenly and prematurely -from the body, retains more of the material elements of the body than -it does when death is the result of gradual disintegration and the -natural separation of the material from the immaterial. It is thought -that the physical elements thus retained temporarily by the spirit -enable it to make itself visible to the living, as well as to perform -certain feats of physical strength attributed to some spirits. This -is very plausible at first glance, and in the absence of any facts -to the contrary might be accepted as the true theory. But, as before -intimated, there are exceptions to the supposed rule. It is not true -that all ghosts are those of persons who have died violent deaths. On -the contrary, many of the best authenticated ghosts are of persons who -have died at a good old age and in the due course of nature. Moreover, -there is nothing to distinguish the one class of ghosts from the other, -although it is true that those who have met death by violence far -outnumber the others. This theory, therefore, accounts for nothing. -Nevertheless, the fact that the majority of ghosts are of those who -belong to a particular class must possess some significance. Now, if we -can discover some state of facts which appears to accompany all, or to -precede all, ghostly phenomena, a great point will be gained, and the -real significance of the other facts may become apparent.</p> - -<p>In looking the field over with this end in view, the first<span class="pagenum"><a name="Page_296" id="Page_296">[Pg 296]</a></span> fact which -forces itself upon our attention, and which seems to be universal and -to possess a veritable significance, is that <i>all phantasms of the dead -are of those who have died under circumstances of great mental stress -or emotion</i>. No one whose death was peaceful and quiet, no one who left -this life with no unsatisfied longing or desire present in the mind at -the time of death, ever projected a phantasm upon the living objective -world.</p> - -<p>Again, the strength, persistency, and objectivity of the phantasm seem -to be in exact proportion to the intensity of the emotion experienced -at the moment of death.</p> - -<p>It will thus be apparent why it happens that ghosts of those who have -died violent deaths more frequently "revisit the glimpses of the moon" -than those whose deaths have been less tragic and less calculated to -inspire an intense desire or emotion. The murdered man feels, at the -supreme moment, an intense longing to acquaint the world with the -circumstances of his "taking off;" and he conceives the thought of -reproducing the scene on the spot until its significance is understood -and the murderer is brought to justice. The result is a haunted house; -and those whose nerves are strong enough to withstand the shock may -nightly witness a realistic reproduction of the tragedy. This may -continue for days, months, or even years, but invariably ceases when -the object is accomplished.</p> - -<p>The character of the manifestations is as varied as are the phases -of human emotion or the objects of human desire; but when the facts -of a tragedy once come to light, the phantasm is always found to be -significant of their important features.</p> - -<p>When a mother dies at a distance from her children, she is often filled -with an intense longing to see them once more before she passes away. -The result often is that she projects a phantasm into their presence -which takes a lingering look into the faces of the loved ones, and then -fades away.</p> - -<p>Two persons agree that whichever passes away first shall show himself -to the other at or soon after the hour of death.<span class="pagenum"><a name="Page_297" id="Page_297">[Pg 297]</a></span> The result often is -that the agreement is carried out with startling fidelity. The object -accomplished, the phantasm disappears forever.</p> - -<p>Another salient characteristic, which seems to be universal and which -possesses the utmost interest and importance in determining the true -source of the phantasm, is that it possesses no general intelligence. -That is to say, a ghost was never known to have more than one idea or -purpose. That one idea or purpose it will follow with the greatest -pertinacity, but utterly ignores everything else. In the rare instances -where the phantasm has been conversed with, it manifests perfect -intelligence on the one subject, but pays not the slightest attention -to any question pertaining to any other, not even to cognate subjects. -This characteristic pertains to every form and phase of visions which -are tangible to the objective senses. Subjective hallucinations are -governed by different laws, and are not taken into account in this -connection.</p> - -<p>M. Adolphe d'Assier, in his intensely interesting work entitled -"Posthumous Humanity," mentions this peculiarity in a number of -instances. Thus, on page 272 he says:</p> - -<blockquote> - -<p>"The shade only talks about its personal predilections, and remains -deaf to every question outside the limits it has prescribed for -itself. All the colloquies that have been gathered upon this -subject resemble that of Bezuel and Desfontaine (1697), reported -by Dr. Brière de Boismont. They were two college comrades, two -intimate friends, who had sworn to each other that the first -who died should appear to the other to give him some news about -himself."</p></blockquote> - -<p>Accordingly, the year following, the shade of Desfontaine appeared to -Bezuel, and addressed him as follows:—</p> - -<blockquote> - -<p>"I agreed with you that if I died first I should come and tell -you. I was drowned in the Caen River the day before yesterday, at -this same hour, in company of Such and Such;' and he related the -circumstances which caused his death. 'It was his very voice,' says -Bezuel. 'He requested me, when his brother should return, to tell -him certain things to be communicated to his father and mother. He -gave me other commissions, then<span class="pagenum"><a name="Page_298" id="Page_298">[Pg 298]</a></span> bade me farewell and disappeared. -I soon learned that everything he had told me was but too true, -and I was able to verify some details that he had given. In our -conversation he refused to answer all the questions I put to him -as to his actual situation, especially whether he was in heaven, -in hell, or in purgatory. One would have said that he did not hear -me when I put such questions, and he persisted in talking to me of -that which was upon his mind about his brother, his family, or the -circumstances which had preceded his death.'"</p></blockquote> - -<p>It should be stated, in this connection, that this phantom does not -appear to have been seen objectively by any one, save, possibly, by -Bezuel himself. Others were present, who saw Bezuel apparently engaged -in conversation with some invisible being. They could hear Bezuel's -words, but neither saw nor heard those of the phantom. It seems -probable, therefore, that it was a case of telepathic communion pure -and simple; but it illustrates our point just as well as if it had been -what it appeared to Bezuel to be,—a veritable apparition, perceptible -to the objective senses. Moreover, it was a case of deferred -percipience,—the death having occurred two days previously,—and is -therefore more strongly illustrative of our position, as will presently -be seen.</p> - -<p>A moment's reflection will show how impossible it would be for the -agent, in conveying a telepathic message on a given subject, especially -in a case of deferred percipience, to do anything more than convey the -message. When the agent has sent the message, the transaction is ended, -so far as he is concerned. When the message rises above the threshold -of the consciousness of the percipient, and he begins to ask questions -foreign to the subject of the message, there is no one to answer them; -the agent is no longer in telepathic rapport with him. It is just the -same as if one should send a telegram to another on a given subject, -and then disappear. The recipient of a message might ask all the -questions he chose, on that or any other subject, but he could get no -reply, for the reason that the original sender is out of reach.</p> - -<p><span class="pagenum"><a name="Page_299" id="Page_299">[Pg 299]</a></span></p> - -<p>It might be possible, if both the agent and the percipient were in the -proper mental condition at the same time, for them to hold a general -conversation; but we know of no recorded case of the kind. In all -reported cases the agent telepaths the message, and the percipient -takes cognizance of it by means of clairaudience, or by seeing a -vision illustrating it, as the case may be, and that ends it. The -message is a thought of the agent projected into the consciousness of -the percipient through the medium of his subjective mind. When the -message has once risen into the consciousness of the percipient, he -is apparently no longer in a mental condition to communicate with the -agent telepathically. At least, he never does so communicate, with the -result of receiving further information in reply.</p> - -<p>In the case under consideration the agent had been dead two days when -the message was received by the percipient. If it was a telepathic -message projected at the hour of death by the agent, it was manifestly -impossible, for the reasons before stated, for him to respond to -questions foreign to the subject of the message. If, on the other hand, -the apparition was the real phantom, or spirit, of the deceased, it -could have conveyed any information desired. The fact that it could -not do so shows conclusively that said phantom was merely the embodied -thought of the deceased, projected at the supreme moment for a specific -purpose.</p> - -<p>M. d'Assier affirms that the case here related is typical of all -messages delivered by ghosts; that is, that they are apparently never -able to enter into a general discussion of matters outside of the -one dominant idea which called them into being. The history of all -phantoms, so far as our reading extends, confirms the statement.</p> - -<p>From these premises two conclusions seem inevitable:</p> - -<p>1. That a phantom, whether it be of the living or of the dead, whether -it is perceived subjectively or objectively, is not the subjective -entity, or soul, of the person it represents. If it were, it would -necessarily possess all the intelligence belonging to that person, -and would, conse<span class="pagenum"><a name="Page_300" id="Page_300">[Pg 300]</a></span>quently, be able and willing to answer any and all -questions propounded by the percipient. It is simply impossible to -conceive any valid reason for the refusal of a friend or relative of -the percipient to answer questions of vital interest and importance to -all mankind.</p> - -<p>2. The second conclusion is, that a phantom, or ghost, is nothing more -or less than an intensified telepathic vision, its objectivity, power, -persistency, and permanence being in exact proportion to the intensity -of the emotion and desire which called it into being. It is the -embodiment of an idea or thought. It is endowed with the intelligence -pertaining to that one thought, and no more. Hence the astonishing -limitations of the intelligence of ghosts, before noted.</p> - -<p>The difference between a telepathic vision transmitted from one living -man to another, and a phantom, or ghost, of a deceased person, is one -of degree, and not of kind; of species, but not of genus. Both are -creations of the subjective mind; both are created for the purpose of -conveying intelligence to others. In each case the vision ceases the -moment the object of its creation is accomplished. In telepathy between -two living persons, the vision is created, and the intelligence is -communicated direct to the percipient. Its mission accomplished, it -fades away. It seldom displays physical power or becomes perceptible to -the touch, although there are exceptions to the rule. (See the cases -noted in a former chapter.) The reasons are: (1) that the emotions -and desires which call it into being are seldom of great intensity, -compared with the emotions of a man dying by violence; (2) that the -conditions are not so favorable in a living person, in normal health, -as they are in one whose objective senses are being closed in death; -(3) that the object for which it was created being easily and quickly -accomplished, and there being no further reason for its existence, it -fades away, in accordance with the laws of its being.</p> - -<p>On the other hand, the phantom of the dead is produced under the -most favorable conditions. The objective senses<span class="pagenum"><a name="Page_301" id="Page_301">[Pg 301]</a></span> are being closed in -death. The emotions attending a death by violence are necessarily of -the most intense character. The desire to acquaint the world with -the circumstances attending the tragedy is overwhelming. The message -is not for a single individual, but to all whom it may concern. -Hence the ghost does not travel from place to place, and show itself -promiscuously, but confines its operations to the locality, and -generally to the room in which the death-scene occurred. There it will -remain, nightly rehearsing the tragedy, for days and months and years, -or until some one with nerves strong enough demands to know the object -of its quest. When this is done, the information will be given, and -then the phantom will fade away forever.</p> - -<p>We have supposed two extreme cases,—one, a simple case of experimental -telepathy, and one, of a death by violence. Between the two extremes -there is every variety of manifestation and every grade of power. But -they are all governed by the same laws and limitations.</p> - -<p>That the posthumous phantom is not the soul, or subjective entity, of -the deceased, is evidenced by many other facts, among which may be -mentioned the following:—</p> - -<p>1. It is not controllable by suggestion. This is abundantly shown by -what has been said regarding its persistency in following the one idea -which it represents, and ignoring every effort to obtain information -pertaining to other matters. This peculiarity characterizes every -phantasm, whether of the living or of the dead. Again, no ghost was -ever laid by the power of exorcism until the object of its existence -was accomplished. Obsessing spirits, so-called, can be exorcised, -because the exorcist is dealing directly with the subjective mind of -the obsessed, and amenability to control by suggestion is the law -of its being. But a ghost is not amenable to that law; it cannot -be scolded out of existence before the object of its existence has -been accomplished. In this, therefore, the phantom possesses the -characteristics which might be expected to distinguish an embodied -thought of a soul from the soul itself.</p> - -<p><span class="pagenum"><a name="Page_302" id="Page_302">[Pg 302]</a></span></p> - -<p>2. If we are to suppose a phantom to be the soul of the person it -represents, we must also be prepared to believe that inanimate things -and animals possess souls. Ghosts, it will be remembered, are always -well provided with wearing apparel. We must therefore suppose clothes -to have souls, and that the soul of the dead, or dying, man provides -himself with an outfit of the souls of his hat, coat, trousers, boots, -etc. Moreover, ghosts are frequently seen riding in ghostly turnouts, -comprising horses, carriage, harness, and all the paraphernalia of a -first-class establishment. Are we to suppose that the souls of all -these things are pressed into the service of the nocturnal visitant? -The same is true of telepathic visions of all grades and kinds. In -this, again, the vision, or phantom, possesses the characteristics -which one can easily attribute to an embodied thought-creation, but not -to the actual soul of a person, living or dead.</p> - -<p>3. Another peculiarity of ghosts is that they invariably disappear, -never to return, when the building which was the scene of their -visitation has been destroyed. Another building may be erected on the -same spot, but the ghost never reappears. There must be some valid -reason for this, for it is impossible to attribute to coincidence -that which so frequently and invariably happens. It would seem to be -but another limitation of the power and intelligence of the embodied -thought. Its mission seems to be confined, not only to conveying the -one item of intelligence, but to the actual scene of the tragedy. -The effect of changing the physical environment appears to have the -same effect as an attempt to change the current of its thought by -asking a question foreign to it. It disappears. Now, it is impossible -to conceive of an intelligent entity, in full possession of all the -faculties and attributes of a human soul, being so easily diverted from -the pursuit of a given object.</p> - -<p>4. M. d'Assier arrives at two conclusions regarding ghosts, neither -of which can afford any satisfaction to those who seek, in their -manifestations, for evidence of a happy or a continued life beyond -the grave. One is that the continued existence of the shade is a -burden too grievous to<span class="pagenum"><a name="Page_303" id="Page_303">[Pg 303]</a></span> be borne; and the other is that it eventually -disappears by atomic dispersion, and loses its identity. On page 270 of -"Posthumous Humanity" he says:—</p> - -<blockquote> - -<p>"Most of the manifestations by which the shades reveal themselves -seem to indicate that the posthumous existence is a burden."</p></blockquote> - -<p>Again, on page 273, he says:—</p> - -<blockquote> - -<p>"To sum up, one may say that the impression left upon the mind by -the lamentations and rare replies of those shades who succeed in -making themselves heard is almost always a sentiment of profound -sadness."</p></blockquote> - -<p>On page 274 he has the following to say regarding the ultimate fate of -posthumous man:—</p> - -<blockquote> - -<p>"I have said that the existence of the shade is but a brief one. -Its tissue disintegrates readily under the action of the physical, -chemical, and atmospheric forces which constantly assail it, -and it re-enters, molecule by molecule, the universal planetary -medium. Occasionally, however, it resists these destructive causes, -continuing its struggle for existence beyond the tomb."</p></blockquote> - -<p>M. d'Assier is undoubtedly right regarding his facts, but wrong in -his interpretation of those facts, and consequently wrong in his -conclusions.</p> - -<p>It is undoubtedly true that the shade is always imbued with a sentiment -of profound sadness. The circumstances under which it is produced, and -the emotions and desires which call it into being, are necessarily of -such a character as to project a profoundly sad thought. And this fact -is another evidence of its being an embodied thought, rather than a -human soul. If it were the latter, it would be subject to varying moods -and emotions, modified by its environment for the time being. But, -being an embodied thought, it never changes its attitude or sentiment, -but goes on in its predetermined line of action, regardless of its -surroundings and utterly oblivious of anything which may be said or -done to divert it. Truly, "thoughts are things."</p> - -<p><span class="pagenum"><a name="Page_304" id="Page_304">[Pg 304]</a></span></p> - -<p>Again, M. d'Assier is right in his declaration that the shade -sustains but a comparatively brief existence. Some ghosts persist for -years, it is true, in haunting a given spot, but they all eventually -disintegrate. Their capacity for continued existence depends upon the -intensity of the emotion which produces them. Their actual longevity -depends largely upon the importance of the thought or message which -they personate. It depends principally, however, upon the successful -performance of its mission. When that is accomplished, it disappears -at once and forever. As has already been pointed out, an ordinary -telepathic message between two individuals disappears at once upon -its successful delivery; whereas a phantom of the dead may persist in -haunting one spot for years. It will, however, eventually disintegrate -and disappear, even if its mission has proved to be a failure.</p> - -<p>If we are to consider, as M. d'Assier evidently does, the shade of a -deceased person to be the soul of such person, we must arrive at the -same conclusion that he has reached; namely, that posthumous existence -is a burden, and that it is but a brief one at most. According to his -view, the evidence of the phantom negatives the idea of a continued -existence after the death of the body. According to our view, it -neither proves nor disproves immortality; it leaves that question just -where it found it. Like all so-called spiritual manifestations, it adds -nothing to our stock of knowledge of what is in store for us beyond the -grave. We must still look for immortality with the eye of faith alone, -relying on the promises of the Master.</p> - -<p>There is another alleged phenomenon connected with this general subject -which deserves a passing notice. I refer to the popular belief that -certain houses are pervaded by a mental atmosphere, so to speak, which -corresponds to the mental condition of those who have inhabited it. -There are many sensitive persons who, upon moving into a strange house -or room, are influenced apparently by the mental attitude of those who -previously occupied the premises. This is especially true if the former -inhabitants<span class="pagenum"><a name="Page_305" id="Page_305">[Pg 305]</a></span> were the victims of any great sorrow or strong emotion of -any kind whatever. The influence is felt sometimes for years, and is -frequently of such a character and force as to compel the victim to -vacate the premises. No ghost is seen or heard, but the influence is -felt, and cannot be thrown off. Doubtless many such experiences may -be attributed to suggestion,—the person having been informed of some -tragic event which once happened on the premises. But many cases are -recorded which cannot be thus explained. Cases are numerous where the -percipient knew nothing whatever of the history of the house or of its -former inhabitants.</p> - -<p>The phenomenon is explained by spiritists by referring it to the -agency of spirits of the dead. Others explain it on the theory of -psychometry. That the latter explanation is not the true one is -evidenced by the fact that psychometry itself is explicable on the -well-known principles of telepathy. That the spirit hypothesis is -not the true one is evidenced by the fact that the influence is felt -when there has been no death on the premises,—when all the former -inhabitants of the house are still alive. Nor is the influence -necessarily a bad one. Thus, a lady of my acquaintance, who is -peculiarly sensitive to psychic impressions, informs me that in one -house, which she occupied some years ago, she was seized with an -intense longing to study art. She had passed the age at which people -usually take up a new profession, and she had never been particularly -interested in art. She had no acquaintances who were artists, and there -was nothing in her environment specially to attract her attention -to the subject. Nevertheless, her desire to become an artist grew -stronger and stronger, until she felt forced to yield. She finally -employed a teacher, and eventually became very proficient. It was -afterwards ascertained that the tenant who occupied the house before -she took possession was an enthusiastic devotee of art. He was not -a particularly good artist, but his whole soul was bound up in his -profession.</p> - -<p>The same lady occupied a house some years later which<span class="pagenum"><a name="Page_306" id="Page_306">[Pg 306]</a></span> she felt obliged -to leave, on account of the evil influence which it seemed to exert -upon her. It was an almost ideal house in its appointments and in -the arrangement of its rooms; and when she first entered it she was -enthusiastic in her admiration of it. But she never spent a comfortable -day in that house. Naturally of a cheerful and happy disposition, she -became gloomy and despondent, without any apparent cause, and was -at last forced to yield to her feelings and vacate the premises. An -inquiry into the history of the house revealed the fact that it had -formerly been occupied by a lady whose husband had ill-treated her, and -had finally deserted her, under circumstances of peculiar atrocity, -to live with a mistress. The history of that house from the time when -the afflicted lady left it has been one of constant change of tenants. -Other houses in the same row, built upon the same plan and owned by -the same person, have no such history. No death has ever occurred in -the house, either tragic or otherwise, and consequently it cannot be -said to be haunted in the ordinary acceptation of the term; that is, by -spirits of the dead.</p> - -<p>But is it not haunted, nevertheless? Is it not haunted by the thoughts -engendered from the mental agony of that poor woman whose life -was blasted by the perfidy of an unfaithful husband,—a man whose -subsequent career was one of disgrace and infamy?</p> - -<p>I make these suggestions tentatively, and for the purpose of directing -the attention of those interested to a line of investigation which -should not be ignored by students of the new psychology. It is cognate -with the phenomenon of haunted houses, and may yet be found to be -governed by the same laws. If it is true that a visible ghost is -but an embodied thought of a dying man, may it not be true that any -great emotion can leave its impress upon the locality in which it is -experienced? It may not be visible to the objective senses, but it may -have the power to impress the subjective minds of those who are brought -within its environment, and to create in them the same emotions as<span class="pagenum"><a name="Page_307" id="Page_307">[Pg 307]</a></span> -those experienced by the former occupants of the premises. It seems to -be another form of telepathy, cognate with the phantom of the dead, -differing only in the strength and character of its manifestation. It -may not be visible, for the reason that the thought cannot be pictured -by a vision. It may be an abstract thought, idea, or emotion, which -can be transmitted to others by impression only; or the emotion which -created it may not have been strong enough to project a visible phantom.</p> - -<p>Telepathy, therefore, appears to be divisible into three generic -classes, differing principally in the methods or means of -percipience,—the processes of projection being the same in all.</p> - -<p>The first is a thought sent from one living person to another for the -purpose of communicating information to that one individual. It is -perceived by that person only,—usually by means of visions,—and it -instantly fades away when its mission is accomplished.</p> - -<p>The second is a thought sent from a dying person to the world at -large to communicate some fact of portentous import. It is sometimes -made visible to the objective senses, and is always confined to one -locality, which it haunts till its object is accomplished.</p> - -<p>The third partakes of the characteristics of the first and second. It -is created by a living person, and is confined to one locality. It is -not sent to any particular individual, but impresses whoever inhabits -the house or room it haunts.</p> - -<p>It will be understood by the intelligent reader that these three -classes are not separated by any distinct lines of demarcation, but -that each possesses characteristics common to the others.</p> - -<p>In concluding this branch of the subject we have but one further remark -to make concerning those hypothetical spirits which are popularly -believed to be able to make themselves visible to mortal eyes. If -it is true that the power exists in mankind to create phantoms, to -project visions which may become visible to others, objectively or<span class="pagenum"><a name="Page_308" id="Page_308">[Pg 308]</a></span> -subjectively, we have the logical right to infer that all so-called -spirits, such as elementals, elementaries, <i>et id genus omne</i>, are -creations of the subjective minds of those who believe in their -existence.</p> - -<p>As remarked in beginning this chapter, it is written tentatively, -hoping to suggest an enlargement of the field of investigation of -the subject of telepathy. That power has been found to afford an -explanation of so much of psychic phenomena which had before been -referred to extramundane origin that it seems probable that it may be -capable of still further service in that direction. The phenomena of -ghosts and haunted houses seem to be the only demonstrated phenomena -of which telepathy has not been shown to be at least a partial -explanation; and if it can be shown that ghosts are also the creations -of subjective power, there will be nothing left for superstition to -fright the world withal.</p> - - - - - -<div class="footnotes"><h3>FOOTNOTES:</h3> - -<div class="footnote"> - -<p><a name="Footnote_38_38" id="Footnote_38_38"></a><a href="#FNanchor_38_38"><span class="label">[38]</span></a> Eliphas Levi: Waite's Digest, p. 118.</p></div></div> - - - - - -<p class="center"> -<img src="images/illus022.jpg" alt="illustration" /> -</p> - - -<hr class="chap" /> -<p class="ph2"><a name="CHAPTER_XXI" id="CHAPTER_XXI">CHAPTER XXI.</a></p> -<p><span class="pagenum"><a name="Page_309" id="Page_309">[Pg 309]</a></span></p> -<p class="center">SUSPENDED ANIMATION AND PREMATURE BURIAL.</p> - -<blockquote> - -<p class="hang">Facts of Startling Import.—The Case of Washington -Irving Bishop.—Other Instances of Suspended -Animation.—Vampirism.—Catalepsy.—East Indian Fakirs buried -alive for Months.—Fundamental Errors.—Catalepsy not a -Disease.—A Recuperative Agent.—The Law of Suggestion governs -the Phenomena.—Subjective Insensibility impossible.—Suggestion -of Death deepens the Lethargy.—The Appalling Dangers of -Catalepsy.—The Proper Treatment.</p> -</blockquote> - - -<p class="drop"><span class="uppercase">There</span> is another psychic phenomenon which deserves a passing notice at -our hands, not only because it is governed by the same laws which have -been discussed, but because it is a matter of transcendent practical -interest and importance. I refer to the subject of suspended animation, -and consequent premature burial.</p> - -<p>I know of but one physician in this country who has given serious -attention to this subject. Nothing in authoritative form has yet -appeared from his pen, but I am credibly informed that he has collected -an array of facts of veritable significance. One assertion of startling -import is that in the United States an average of not less than one -case a week is discovered and reported. This statement alone attests -the importance of the subject, although due allowance must be made for -possible exaggeration. Be that as it may, the appalling possibility of -premature burial as a result of a condition so common as catalepsy, -the psychic aspects of which are so little understood in this country, -invests the subject with more than ordinary interest.</p> - -<p><span class="pagenum"><a name="Page_310" id="Page_310">[Pg 310]</a></span></p> - -<p>The following cases have been personally investigated by the writer, -and serve to illustrate the dangers which menace the cataleptic -subject. Names are omitted, at the request of the parties interested.</p> - -<p>The first case is that of a young lady, near Indianapolis, who came -to life after fourteen days of suspended animation. Six doctors had -applied the usual tests, and pronounced her dead. Her little brother -clung to her, against the opinion of the doctors and the will of -the parents, and frantically declared that she was not dead. In the -excitement the bandage which held her jaw in place was accidentally -pushed aside. The jaw fell, and the brother fancied that he saw his -sister's tongue moving slowly.</p> - -<p>"What do you want, sister?" cried the little fellow.</p> - -<p>"Water," was the faint answer from the supposed corpse.</p> - -<p>Water was administered, the patient revived, and is yet living.</p> - -<p>A lady who is now at the head of one of the largest orphan asylums -of a Western city has been twice pronounced dead by the attending -physicians, twice prepared for the grave, and twice resuscitated by her -friends. On the last occasion extraordinary precautions were taken, in -view of her former experience. All the tests known to her physicians -were applied, and all doubts were set at rest. She was a second time -professionally declared to be dead, and the physicians left the house. -In preparing the body for burial it was accidentally pricked by a pin. -Soon afterwards it was discovered that a small drop of blood marked -the spot where the pin entered. This once more roused the hope of the -family, and vigorous treatment soon restored her to consciousness. She -is living to-day, a vigorous, useful woman. It is proper to note here -that upon being restored, the lady declared that she had never for a -moment lost consciousness, that she knew all that went on around her, -perfectly comprehended the significance of all the tests which were -applied, but felt the utmost indifference as to the result, and was -neither surprised nor alarmed when it was decided that she was dead.</p> - -<p><span class="pagenum"><a name="Page_311" id="Page_311">[Pg 311]</a></span></p> - -<p>A few years ago, a gentleman of Harrisburg, Pa., apparently died after -a long period of suffering from inflammatory rheumatism, complicated -with heart trouble. Preparations were made for the funeral; but his -wife refused to allow the body to be packed in ice, fearing the -possibility of a premature burial, and announced her determination -to keep it for at least a week. The next day her hopes were realized -by finding her husband with his eyes wide open, and one of his arms -out of the position in which it had been placed. She called loudly -for him to arise, and with assistance he did so, and was placed in a -chair. Physicians were summoned, but before their arrival he was so -far recovered that their aid was unnecessary, and he soon recovered -from his illness. He states that during the time of suspended animation -he was perfectly cognizant of all that occurred around him, heard the -lamentations of the stricken family and the preparations for burial, -but was unable to move a muscle or utter a sound.</p> - -<p>The reading public has not forgotten the death of Washington Irving -Bishop, the celebrated mind-reader, which occurred under circumstances -that called forth the declaration on the part of his friends and -relatives that he was not dead before the surgeon's knife penetrated -his brain; that on several previous occasions he had been in a -cataleptic state, resembling death, for many hours at a time; and that -on one of these occasions his attending physicians had pronounced -him dead. The public will not soon forget the thrill of horror which -was felt when it was learned with what unseemly haste an autopsy was -performed upon that unfortunate man.</p> - -<p>These are not exceptional cases, nor is the phenomenon of modern -origin. It can be traced back through all the ages of which there are -records preserved, until it is lost in the twilight of tradition and -fable.</p> - -<p>In all human probability the ancient belief in vampirism had its origin -in discovered cases of suspended animation. It will be remembered -that whenever a corpse was suspected of being a vampire, the grave -was opened and the body was<span class="pagenum"><a name="Page_312" id="Page_312">[Pg 312]</a></span> examined. If it showed no signs of -decomposition, the fact was held to be indubitable evidence of guilt. -The punishment was summary, and fully as effective as a modern autopsy; -it consisted in driving a stake through the heart. This simple process -effectually laid the "vampire ghost," and it no longer possessed the -power to "suck the blood of the living," and thus "continue to live -on in the grave," to use the language of an ancient official document -defining the characteristics of a vampire.</p> - -<p>Revolting and gross as was the superstition relating to vampirism, -is it not possible that, like most legendary tales, it had a basis -of truth, and that an essential part of that truth consisted, as -before remarked, of the fact that the cases referred to were cases of -suspended animation? Many cases are reported which appear to be well -authenticated, and they all seem to sustain this theory. One case -(which was officially attested) is related, where the body of a man -suspected of vampirism was exhumed after it had lain in the grave three -weeks. No signs of decomposition being visible, a stake was driven -through the heart, "upon which," says the report, "fresh blood gushed -from the mouth and ears."</p> - -<p>Another case is mentioned of one Arnold Paul, a Hungarian, whose body -was exhumed after it had been buried forty days. "His body," says the -narrator, "was red; his hair, nails, and beard had grown again, and -his veins were replete with fluid blood." The stake was brought into -requisition, and as it pierced his heart, he "uttered a frightful -shriek, as if he had been alive."</p> - -<p>Two erroneous impressions very generally prevail regarding catalepsy, -or suspended animation. One is that depriving the subject of air will -cause death in a few hours. Another is that catalepsy is a disease, or -is always the result of disease. Both of these hypotheses are clearly -disproved by the well-known experiments of the East Indian fakirs.</p> - -<p>One of the most clearly attested instances of the kind alluded to is -the experiment of the Fakir of Lahore, who, at<span class="pagenum"><a name="Page_313" id="Page_313">[Pg 313]</a></span> the instance of Runjeet -Singh, suffered himself to be buried alive in an air-tight vault for -a period of six weeks. This case was thoroughly authenticated by Sir -Claude Wade, the then British Resident at the court of Loodhiana. -The fakir's nostrils and ears were first filled with wax; he was -then placed in a linen bag, then deposited in a wooden box which was -securely locked, and the box was deposited in a brick vault which was -carefully plastered up with mortar and sealed with the Rajah's seal. A -guard of British soldiers was then detailed to watch the vault day and -night. At the end of the prescribed time the vault was opened in the -presence of Sir Claude and Runjeet Singh, and the fakir was restored to -consciousness.</p> - -<p>Lieutenant Boileau relates another instance where a man suffered -himself to be buried for a period of ten days in a grave lined with -masonry and covered with a large slab of stone, the whole strictly -guarded day and night. On being restored to consciousness, the man -offered to submit to burial for a year, if the lieutenant so desired.</p> - -<p>Many other well-authenticated instances are related by British -residents in India, but these must suffice. In all these cases the -subjects were in perfect health when the experiments were made, and in -each instance the body, when disinterred, was found to present all the -characteristics indicating death, except decomposition.</p> - -<p>Volumes might be filled with well-authenticated cases of suspended -animation, varying in duration from a few hours to many months; but it -would be foreign to the purpose of this chapter to cite any. Sufficient -instances have been given to illustrate the points which I shall -attempt to make, as well as to show the intrinsic importance of the -subject and the danger to be apprehended from ignorance of the psychic -principles involved.</p> - -<p>The fundamental error into which many physicians have fallen consists -in the assumption that catalepsy is, <i>per se</i>, a disease. It must be -said, however, to the credit of the profession, that no one pretends to -understand it. Most medical writers confess that if it is a disease, -it is one of which<span class="pagenum"><a name="Page_314" id="Page_314">[Pg 314]</a></span> the pathology is but little understood by the -profession, and they aver that morbid anatomy throws no light upon it -whatever. In fact, some well-known writers have doubted its existence, -and have attributed the recorded cases to gross imposture. It is, -however, generally held to be a functional nervous disorder; but the -tendency of modern investigation is in the direction of its psychic -aspects, and moral means are now largely employed in its treatment by -the best physicians.</p> - -<p>The truth appears to be that catalepsy is not a disease in any proper -sense of the word. The most that can be said is that it may be -considered a symptom of certain diseases. That is to say, inasmuch -as it commonly attacks those who are suffering from certain nervous -disorders, it might be said to be a symptom indicating the presence of -such disorders. But, I repeat, it is not a disease <i>per se</i>; and one -prominent medical authority goes so far as to admit that "in itself -catalepsy is never fatal." He might have gone further, and said that -other diseases are rarely fatal when catalepsy supervenes.</p> - -<p>Catalepsy belongs exclusively to the domain of hypnotism. I employ this -term in the broadest significance of its Greek radix; for no matter how -the condition is induced, it is purely a sleep of the objective senses, -a suspension of the vital functions, a rest of all the vital organs. It -can be induced in perfectly healthy persons by the hypnotic processes -on the one hand, or, on the other, it may supervene after a long period -of illness or nervous exhaustion. In both cases the phenomenon is -the same; and when the patient is intelligently treated, the effect -is always salutary. It is, in the highest sense of the phrase, a -manifestation of the <i>vis conservatrix naturæ</i>; it is, of a truth, -"tired nature's sweet restorer, balmy sleep."</p> - -<p>Catalepsy is always easily induced in a hypnotic subject by the -ordinary processes known to hypnotists, and the normal condition is as -easily restored. It is always refreshing to the subject, especially -when he is exhausted by mental or physical labor,—far more so than -is ordinary sleep of the<span class="pagenum"><a name="Page_315" id="Page_315">[Pg 315]</a></span> same duration. The same is true of the -catalepsy which supervenes after a long period of illness or of nervous -exhaustion. That this statement is true of the first class, we have -the testimony of all who have been subjects of intelligent experiment. -That it is true of the second class also, is attested by the fact that -suspended animation is nearly always followed by the recovery of the -patient from illness. The cataleptic condition marks the crisis in many -diseases, especially those of the nerves. If the patient is properly -managed during that crisis, his convalescence is assured.</p> - -<p>Catalepsy may properly be divided into four classes, differing from -one another only in the causes which induce the condition. The first -is catalepsy from hypnotic suggestion; the second, epidemic catalepsy; -the third, self-induced catalepsy; the fourth, catalepsy arising from -disease or nervous exhaustion. Suggestion is the all-potent factor in -the production of the catalepsy of the first three classes, as it is -in the production of all other hypnotic phenomena. The suggestion may -come, first, from an operator who purposely induces the condition as -an experiment. Secondly, it may arise from the patient seeing other -cataleptic subjects. In such cases, catalepsy may run through a whole -school or a neighborhood, precisely as does epidemic insanity, St. -Vitus's dance, and many other nervous troubles. "Imitation," or the -disposition to imitate, has generally been assigned as the cause of -such manifestations becoming epidemic among children. But this is a -palpable error. It arises rather from the fear that each one feels—the -mental suggestion that each one makes—that he or she may be the -next victim. Thirdly, self-induced catalepsy is illustrated in the -experiments of the East Indian fakirs, and arises from auto-suggestion. -In these cases the condition is purely hypnotic, and is self-induced by -simple processes, well known to all who have made an intelligent study -of hypnotism as practised in the Orient.</p> - -<p>It is not, however, with these classes that we have to deal in this -chapter, but rather with cases which arise from dis<span class="pagenum"><a name="Page_316" id="Page_316">[Pg 316]</a></span>ease or nervous -exhaustion. In such cases, suggestion can hardly be considered as an -initial cause, although, as we shall see further on, it is a potent -factor in deepening, prolonging, and terminating the condition.</p> - -<p>I have said that catalepsy marks the crisis in certain diseases. -It is, in fact, the supreme effort of nature to give the exhausted -nerves their needed rest. When this fact is once appreciated, and the -patient is intelligently treated on its basis, much needless alarm -will be saved, and many fatal errors will be avoided. The patient in -that condition is enjoying absolute rest. All the vital processes are -practically suspended. He is free from all pain, and is enjoying a -refreshing sleep,—a sleep so profound that it may be truly likened -to its "twin-brother, death." The depth and duration of the trance -will depend upon the necessities of the case. That is to say, it will -be proportioned to the severity of the patient's illness, and his -consequent need of rest and recuperation.</p> - -<p>The primary mistake which many physicians make in managing cataleptic -patients consists in seeking, by heroic treatment, to hasten -restoration to consciousness. No greater mistake is possible. If the -attempt is successful, it causes a fearful shock to the nerves, and -the effort is thwarted which nature is making to relieve the patient -and give rest to his already overstrained nervous system. If it is -unsuccessful, the patient is threatened with the danger of being buried -alive, or of an autopsy. These dangers are ever present; and as long as -physicians fail to recognize the pregnant fact that an advanced stage -of decomposition is the only infallible test of death, just so long -will the human race be menaced with the horrors of premature burial.</p> - -<p>The most important branch, however, of the subject of catalepsy is that -pertaining to its psychological features. I have said that catalepsy -belongs to the domain of hypnotism. I mean by this, not only that the -phenomenon is identical with the condition which can be produced by -the ordinary hypnotic processes, but that the cataleptic patient<span class="pagenum"><a name="Page_317" id="Page_317">[Pg 317]</a></span> is -amenable to precisely the same psychological laws which govern the -ordinary hypnotic subject.</p> - -<p>The two fundamental propositions which bear upon this subject are the -following:—</p> - -<p>First, a patient in a case of suspended animation or catalepsy, induced -by disease or nervous exhaustion, is amenable to control by suggestion -precisely as he is in the ordinary hypnotic state.</p> - -<p>Second, a patient in that condition is always conscious, subjectively, -of all that happens around him. That is to say, no matter how -profoundly the objective senses are locked in slumber, the subjective -faculties are ever alert, and the subject recognizes, often with great -acuteness, everything that goes on around him. This fact is not always -recognized by hypnotists, and it is safe to say that ignorance of this -one truth has been the source of more erroneous conclusions regarding -the significance of hypnotic phenomena than all other causes combined. -Hundreds of cases are reported where the patients noted all the -preparations for burial and all that was said and done, and yet were -unable to move or make the fact known that they were alive. This seems -to be the universal testimony, although it is possible that the patient -might not, in all cases, remember what he had experienced. In fact, -it is common for hypnotic subjects to forget their experiences during -the sleep; but that does not militate against the fact that they were -subjectively conscious at that time.</p> - -<p>The conclusions derivable from these premises are as important as -they are obvious. The first and most vital is that when a patient is -suffering from a disease which will induce catalepsy, and begins to -enter that state, the usual remarks and conversation of those at the -bedside must inevitably tend to deepen and prolong the lethargy. The -patient appears to be dying. The friends, by word and action, are -conveying the impression that death is at hand. The physician feels -the pulse, which grows fainter and fainter, until it is no longer -perceptible. He examines the heart until its pulsations cease. Finally, -he turns to the<span class="pagenum"><a name="Page_318" id="Page_318">[Pg 318]</a></span> stricken friends, and in a solemn voice announces that -all is over,—the patient is dead. Now, if it happens that it is merely -a case of catalepsy, or suspended animation, the announcement by the -physician that the patient is dead is an all-potent suggestion which -is, and must inevitably be, seized upon by the subject and carried to -its legitimate conclusion. A case of prolonged suspension of animation -is the inevitable result, as the laws of hypnotism teach, if they teach -anything. The patient actually believes that he is dead. The statement -of this proposition seems almost ridiculous; but when it is remembered -that no suggestion seems absurd or incongruous to the hypnotic subject, -the proposition is seen at once to be an absolute verity. Who has not -dreamed of being dead? Few, if any, have not had this experience; and -yet the incongruity of the two ideas—of being dead and of calmly -reflecting on the subject—never strikes the dreamer's subjective -intelligence. Subjective impressions never seem absurd or incongruous -to the subject. This principle runs through all subjective mental -action, from the dreams of the healthy sleeper to the hallucinations of -the monomaniac. Subjective intelligence, be it remembered, is capable -of exercising but one form of reasoning,—the deductive. But it will -reason deductively from any premise imparted to it, by any form of -suggestion, with great acumen; and it never arrives at a conclusion -inconsistent with the premise,—that is, the suggestion. All the facts -known to the individual's objective experience which are inconsistent -with that premise stand for nought in presence of the one ever-present -idea. That idea is the major premise, unquestioned and indisputable, of -a syllogism which he will inevitably complete with logical accuracy.</p> - -<p>It is easy to see from what has been said what an appalling, -ever-present danger menaces the patient who, from any cause, becomes -cataleptic, especially the one who has reached the crisis of a -lingering illness, and is surrounded by physicians and friends who are -ignorant of the psychological principles involved. The natural language -of the<span class="pagenum"><a name="Page_319" id="Page_319">[Pg 319]</a></span> emotions of the surviving friends, the wail of hopeless grief, -the administration of the sacraments of the Church, and, finally, the -authoritative announcement of the doctor that "He is dead!" all tend to -the one result. When to these are added the ice-pack or the embalmer's -fluid, it remains only for the performance of an autopsy to give the -<i>coup de grâce</i>.</p> - -<p>I shall not attempt to apply the principles here laid down to -particular cases. Those who are cognizant of the circumstances of any -case, either recorded or within their own private experience, will -easily recognize their significance. Nor shall I attempt to prescribe -the specific course to be pursued where suspended animation is -suspected, as that is the province of the physician in attendance on -each particular case. My object will have been accomplished if what I -have said shall be the means of directing the attention of the medical -profession to the psychic aspects of catalepsy, and to a more careful -study of the psychology of that science which has suffered so much -at the hands of charlatanism on the one hand, and prejudice on the -other,—hypnotism.</p> - -<p>Nevertheless, a few general observations regarding the proper course to -be pursued may not seem impertinent. It is obvious that when catalepsy -is suspected, or is possible, all allusion to or suggestion of death -should be avoided, especially by the physician in attendance. It should -not for a moment be forgotten that, however profoundly the objective -senses may be locked in insensibility, subjectively the patient is -awake and is taking cognizance of all that occurs, and appreciates with -wonderful, acuteness the significance of every word that is uttered. It -should be remembered that since suggestion can induce catalepsy, it can -also deepen and prolong the period of its duration. Conversely, it is -the most potent means of restoration. Other restoratives should rarely, -if ever, be resorted to. Violent means should never be employed. The -essential thing is a cheerful, confident demeanor in all present at the -bedside. Time should always be given for the<span class="pagenum"><a name="Page_320" id="Page_320">[Pg 320]</a></span> conservative forces and -recuperative powers of nature to do their legitimate work, and in due -season the patient, who "is not dead, but sleepeth," will awake; or, in -obedience to suggestion, will "arise and come forth," saved from the -jaws of death,—rescued from the horrors of a living grave.</p> - - - - - - - - - -<p class="center"> -<img src="images/illus023.jpg" alt="illustration" /> -</p> - - -<hr class="chap" /> -<p class="ph2"><a name="CHAPTER_XXII" id="CHAPTER_XXII">CHAPTER XXII.</a></p> -<p><span class="pagenum"><a name="Page_321" id="Page_321">[Pg 321]</a></span></p> -<p class="center">PRACTICAL CONCLUSIONS AND SUGGESTIONS.</p> - -<blockquote> - -<p class="hang">The Normal Relations of the Objective and Subjective -Faculties.—Their Distinctive Powers and Functions.—The Infinite -Wisdom displayed in their Distribution.—It constitutes Man a Free -Moral Agent.—Limitation of Subjective Powers and Responsibilities -in this Life.—The Kinship of the Soul to God.—The Limitation -of the Powers of the Objective Mind.—The Transcendent Powers of -the Soul.—Errors of the Old Philosophers.—The Normal Functions -of the Soul in Earthly Life.—Dangers of Abnormal Exercise of -Subjective Power.—Nervous Disorders, Insanity, Imbecility, and -Moral Degradation.—The Importance of a Knowledge of the Law of -Suggestion.—Dangers of Mediumship.—Trance-speakers.—Immoral -Tendency of Ignorant Mediumship.—Tendency towards Free Love.—The -Causes.—The Orientalists.—Their Greater Powers and their Greater -Facilities for Self-delusion.—Practical Conclusions.—Warnings.</p> -</blockquote> - - -<p class="drop"><span class="uppercase">I</span> have now presented the propositions of my hypothesis, together with -a brief outline showing its applicability to the leading psychic -phenomena; and it remains only to draw a few practical conclusions -which apply to every-day life. The first, and the most obviously -important one, relates to the exercise of subjective power, and the -normal relations of the objective and subjective faculties. In order to -do so clearly and concisely, it will be necessary to recall the terms -of the hypothesis.</p> - -<p>The first proposition is that the mind of man is dual in character. -This proposition, as we have already stated, has been more or less -dimly recognized by many philosophers in all ages; and during the -present century it has been gradually assuming a more definite status -in mental philosophy. Assuming, therefore, this proposition to be<span class="pagenum"><a name="Page_322" id="Page_322">[Pg 322]</a></span> -true, it necessarily follows that the two minds must, normally, bear a -harmonious relation to each other. It follows that one of the two minds -must, normally, be subordinated to the other. Otherwise there would be -a conflict. Just here Liébault's discovery of the law of suggestion -comes in, and shows that the subjective mind is constantly controlled -by that power. It is true that Liébault and his followers have applied -the law only to the elucidation of hypnotic phenomena; and in that -have not always carried it to its legitimate conclusion. But it has -seemed to me that if the law is applicable to one class of psychic -phenomena, it must be equally applicable to all, as nature's laws admit -of no exceptions. I have therefore declared, as the second proposition -of my hypothesis, that the subjective mind is always controllable by -suggestion.</p> - -<p>Assuming, therefore, that these two propositions are true, it follows -as a necessary consequence that there must be some distinctive line -of difference between the methods of operation of the two minds. It -is obvious that there is a limitation of power in the subjective -mind, otherwise it could not be subordinated to the objective. Just -where this line of distinction could be drawn, and how it could -be formulated, was at first a perplexing question. There were no -authorities on the subject who ever hinted at a possible limitation of -reasoning power in either branch of the dual mind. On the contrary, -those who have observed the phenomena of subjective mental activity, -as seen in hypnotic subjects, in trance-speakers, and cognate -exhibitions, have been so profoundly impressed with its transcendent -powers that it has seemed impossible that it could be hedged about by -limitations. Philosophers from time immemorial have recognized its -tremendous powers of memory, and millions have sat entranced by the -eloquence of subjective speakers, and noted with profound admiration -their accuracy of logical deduction. So impressed has the world been -by such exhibitions that the soul has been held up as the infallible -guide to all that is pure and noble and good in humanity. It has -been called the Ego<span class="pagenum"><a name="Page_323" id="Page_323">[Pg 323]</a></span> (which it truly is), and as such it has been -recognized as the inward monitor, whose monitions are always entitled -to reverential consideration. It was difficult, therefore, to imagine -any line of distinction between the two branches of the dual mind -which would place the subjective in a subordinate position. But for -the discovery of Liébault's law of suggestion that line would never -have been recognized. It now becomes evident, however, that the point -of its limitation of reasoning power is the starting-point. It has not -the power to formulate its own premises. The subsidiary proposition -of our general hypothesis is, therefore, that <i>the subjective mind is -incapable of inductive reasoning</i>. It will readily be seen that it is a -corollary of the law of suggestion; but the three propositions together -furnish the key to the whole science of psychology.</p> - -<p>I am aware that those who have hitherto regarded the soul as possessing -all the intellectual powers, as well as all the moral attributes, will -be shocked when they realize that the object of their admiration is -hedged about with any limitations whatever. The first question they -will ask is, "Why is it that God has given to man a soul possessing -such transcendent powers in certain directions, and yet under the -absolute control, in all its ideas and intellectual functions, of a -finite, perishable intelligence?" The broad and comprehensive answer -is, <i>To constitute man a free moral agent</i>. It needs no argument to -show that if the soul were not so limited in its initiative power of -reasoning, the finite, mortal man could not be held responsible for -the moral status of his soul. God gave to objective man the powers of -reason, inductive as well as deductive, for the purpose of enabling him -successfully to struggle with his physical environment. He gave him the -power to know the right from the wrong. He gave him supreme control -of the initial processes of reasoning, and thus made him responsible -for the moral status of his soul. The soul, in the mean time, so long -as it inhabits the body, is charged with limited responsibilities. It -is the life-principle of the body, and its normal functions pertain -solely to the preservation of human life and the perpetu<span class="pagenum"><a name="Page_324" id="Page_324">[Pg 324]</a></span>ation of the -human race. It possesses wonderful powers in other directions, under -certain abnormal conditions of the body, it is true. But their exercise -outside of those limits is always abnormal, and productive of untoward -results. Those powers of which we catch occasional glimpses, and which -so excite our admiration, are powers which pertain to its existence in -a future world. They are powers which proclaim it as a part of God, as -partaking of the nature and attributes of the Divine Mind. Its powers -of perception of the fixed laws of nature demonstrate its kinship -to Omniscience. It is independent of the feeble powers of inductive -reasoning when it is freed from its earthly trammels; and there is not -one power or attribute peculiar to the finite, objective mind that -could be of any service to the soul in its eternal home. We boast of -our powers of inductive reason, forgetting how little we have learned, -or ever can know, compared with what there is to learn. We forget that -they are the outgrowth of our physical wants and necessities, and -simply enable us to grope in the dark for the means of subsistence, and -to render our physical existence tolerable. The powers of the objective -mind, compared with those of the subjective mind, may be likened to a -man born in a cave, in which the light of the sun never entered, and -supplied only with a rushlight with which to grope his way and find -the means of subsistence. The light, feeble as it is, is invaluable to -him; for by its means he is enabled gradually to learn his bearings, -to take note of his environment, to make occasional discoveries of the -necessities of life, and finally to achieve some of the comforts of -existence. The more he discovers, the more he appreciates the value -of his rushlight and the more he boasts of its transcendent powers of -illumination. He hears vague reports of an outside world where the -comforts and luxuries of life are comparatively easy to obtain, and he -resolves to grope his way out. He is told that the outside world is -lighted by a great luminary which will render his rushlight of no value -to him except as a reminder of the limitations of his cave-life. But -he is sceptical, and points with pride<span class="pagenum"><a name="Page_325" id="Page_325">[Pg 325]</a></span> to his accumulations and the -discoveries he has made with the aid of his "God-given illuminant," and -refuses to believe that there is a possible state of existence which -would be tolerable without rushlights. At length a cataclysm of nature -throws him upon the outside world in the full blaze of the light of a -midday sun. He then finds that he is in a world of light; that he can -perceive things as they are, and observe their bearings and relations -to each other, and he finds that the rays of his rushlight are no -longer visible. It is obvious that this is but a feeble illustration of -the difference between the powers of inductive inquiry into the laws -of nature, and the powers of perception possessed by the subjective -entity. When the soul is freed from its physical trammels it ascends -to its native realm of truth, and, untrammelled by false suggestions -arising from the imperfect knowledge of the objective mind, it "sees -God as he is;" that is, it apprehends all his laws, and imbibes truth -from its Eternal Source.</p> - -<p>It must not be forgotten in this connection that the subjective mind -is the soul, or spirit, and is itself an organized entity, possessing -independent powers and functions; while the objective mind is merely -the function of the physical brain, and possesses no powers whatever -independently of the physical organization. The one possesses dynamic -force independently of the body; the other does not. The one is capable -of sustaining an existence independently of the body; the other dies -with it. It is just here that the ancient philosophers made their -greatest error; and that error has been transmitted down through -all the ages. They recognized the dual character of the mind, but -saw no fundamental difference in the functions of the two minds. It -never occurred to them that there was, or could be, any limitation of -power in either that was not common to both. They recognized man as -a trinity, the three elements of which are "body, soul, and spirit." -The soul, in their system of philosophy, corresponds to the objective -mind, and the spirit to the subjective mind. They considered only the -functions of the two minds as minds,<span class="pagenum"><a name="Page_326" id="Page_326">[Pg 326]</a></span> and constantly regarded the -two as possessing only co-ordinate powers. Or, if they regarded them -as entities, they considered that while each was an entity, it was, -somehow, inseparably joined to the other in function and destiny. -Hence, according to their philosophy, if one survived the death of -the body, both must survive it. This fundamental error shows itself, -in various forms, in every system of philosophy, from Plato down; and -it will continue to breed confusion and uncertainty in the human mind -until the fact is recognized that the subjective mind, or spirit, as -Plato designates it, is a distinct entity, possessing independent -powers and functions; whereas the objective mind, or the "soul," of -the ancient philosopher, is merely the function of the physical brain. -This latter proposition is demonstrated by every consideration of its -powers, functions, and limitations. Its powers wholly depend upon the -physical condition of the brain. They decline as the body weakens. -They become deranged and useless as the brain becomes disorganized -from physical causes. Its distinctive functions pertain solely to -physical existence. It has the power of independent inductive reasoning -to compensate for its total want of power to perceive by intuition. -But, as I have already pointed out, inductive reasoning is merely -a laborious method of inquiry, and pertains wholly to our physical -existence. It would be as useless to the spirit in an existence where -all truth is perceived by intuition, as a tallow-dip in the full blaze -of a noonday sun. It may be set down as a maxim in spiritual philosophy -that there is not one power or function of the objective mind which -distinguishes it from those of the subjective entity, that could be of -any service to the latter when it is freed from its earthly environment.</p> - -<p>The peculiar functions of the physical brain are therefore no more -entitled to be considered as an immortal entity, or as any necessary -part or function of an immortal entity, than are the physical functions -of deglutition or digestion, or the physical power of pedal locomotion.</p> - -<p>It is not for man to question the wisdom of God in so<span class="pagenum"><a name="Page_327" id="Page_327">[Pg 327]</a></span> ordaining the -relations of the soul to the body as to subordinate the eternal to the -perishable. But it is man's duty so to exercise his powers of induction -as to ascertain those relations; and, having done so according to -his best lights, so to order his conduct as to do his whole duty to -himself and his Creator. As we find those relations exist, the whole -responsibility rests upon the objective man. He is a free moral agent, -and has it in his power to train his soul for weal or woe, for this -life and for eternity.</p> - -<p>It is of the relations which exist between objective and subjective -man in this life that I propose to offer a few practical suggestions -at this time. I have already shown that the normal functions of the -subjective mind are apparently limited to the preservation of human -life and the perpetuation of the human race. These functions are -manifested in what are known as instincts. The first is the instinct -of self-preservation; the second is the instinct of reproduction; -and the third pertains to the preservation of the offspring. In the -last may be included the instinctive desire to preserve human life -generally. Outside of these limits all phenomenal subjective mental -activity appears to be abnormal. I say <i>appears</i> to be abnormal, for -the reason that we have no means of judging, except from a consensus -of facts. The facts which pertain to the subject can be found in the -greatest abundance in spiritistic circles, for the reason that it is -there that subjective activity is greatest in modern times. I venture -to say that no one of the better class of spiritists will deny the fact -that most professional mediums eventually become physical wrecks; many -are overtaken by mental derangement, and some by a moral degradation -too loathsome to be described. Few, if any, escape serious physical -trouble. This, of itself, is sufficient evidence of abnormality, -and should serve as a warning against the too frequent exercise of -subjective power. The majority of spiritistic mediums are more or less -afflicted with nervous disorders, and many of them are hysterical to -the last degree. Most of them complain of extreme nervous exhaustion -after a séance, and many<span class="pagenum"><a name="Page_328" id="Page_328">[Pg 328]</a></span> require days to recover from the effects of a -prolonged exercise of subjective power. It may be said that I mistake -the cause for the effect; that is, that it may be only weak and nervous -physical organisms that are capable of exercising subjective power. I -am aware that the question is not free from difficulty, and that one -is liable to fall into error in discussing a subject that is so little -understood. The fact remains, nevertheless, that nervous disorders and -mediumship are generally associated, and that fact alone is indicative -of abnormality. Whether we are to regard the exercise of subjective -power as productive of abnormal physical conditions, or are to suppose -that it requires an abnormal physical organism to produce subjective -phenomena, matters little. The conclusion must be the same,—that the -exercise of subjective power is abnormal, and should be avoided until -more is known of the proper conditions of its exercise than has yet -been discovered.</p> - -<p>There is a further difficulty attending the consideration of this -subject which must not be lost sight of, and that is the question how -far suggestion may enter as a factor in the case. It is well known -that some mesmeric healers fancy that "they take on the conditions of -the patient," as they phrase it. That is, they feel the symptoms which -afflict the patient. There is no question of the fact that those who -enter upon the treatment of a case with that idea firmly fixed in their -minds will experience the anticipated sensations, often to a marked -degree. But late scientific experiments disclose the fact that such -phenomena are always the effect of suggestion. The physical exhaustion -which some healers feel after the treatment of a case is also -largely due to suggestion. These effects may always be counteracted -by a vigorous auto-suggestion; and, moreover, the same means may be -effectively employed to produce exactly the opposite effects upon -the operator. That is to say, the mental healer, by whatever method -he does his work, may always cause his treatment of a patient to -redound to his own benefit, as well as to that of the patient, by the -exercise of the power of auto-suggestion. It is<span class="pagenum"><a name="Page_329" id="Page_329">[Pg 329]</a></span> therefore impossible -to say just how far suggestion enters as a factor in the production of -untoward physical results from the exercise of mediumistic power. It -is certainly traditional among the fraternity that nervous exhaustion -ensues from its exercise, and the results are appalling. How far the -effects may be counteracted by intelligent auto-suggestion, remains -to be settled by the process of evolution. There is, however, little -hope of any change for the better so long as the spiritistic medium -believes himself to be under the domination of an extraneous force -which is beyond his control, and the effects of which he is powerless -to mitigate.</p> - -<p>This phase of the subject is, however, of little importance compared -with the mental effects produced by the too persistent exercise of the -subjective faculties in the production of phenomena. Again we must draw -our illustrations from spiritistic circles. It is undeniable that the -tendency of mediumship is to unhinge the mind, to destroy the mental -balance, and often to produce the worst forms of insanity. And it is -noticeable that the more thoroughly sincere the medium is in his belief -in the genuineness of his power to evoke the spirits of the dead, the -greater is the tendency to insanity. The reason is obvious. If he -sincerely believes himself to be under the control of an extraneous -power, he yields implicit obedience to that power; especially if it -assumes to be a superior mentality, as it generally does. Instead of -assuming control of the power, he allows it to control him. As a matter -of course, he is ignorant of the laws pertaining to it. He is ignorant -of the fact that the force which controls him resides within himself, -and is not a superior being commissioned from Heaven to convey a -message from the Source of all knowledge. He is dazed by its wonderful -exhibitions of superior intelligence, is captivated by its eloquence, -and awed by its assumption of authority. In short, he knows nothing of -its source, or the limitations of its powers of reasoning. The result -is that he yields implicit obedience to its guidance in all things. His -reason has abdicated its throne and abandoned its func<span class="pagenum"><a name="Page_330" id="Page_330">[Pg 330]</a></span>tions, and he is -at the mercy of his subjective mind, which, in turn, is controlled by -the false suggestions of his own disorganized and subjugated objective -intelligence. His physical degeneracy keeps pace with his mental -decline, his whole nervous system is prostrated by excessive exercise -of subjective power, and too frequently the end is acute mania or -drivelling imbecility.</p> - -<p>One of the most fascinating and seductive forms of subjective mental -activity is exhibited in trance, or inspirational, speaking. A medium -of fair intelligence and some education, obtained, perhaps, by -desultory reading of spiritistic and miscellaneous literature, develops -himself into an inspirational speaker. As a sincere spiritist, he -believes himself to be controlled by some great spirit who in life -was celebrated for his eloquence. He ascends the rostrum and amazes -his audience by his wonderful oratory, his marvellous command of the -resources of his mind, and, above all, by the clearness and cogency of -his reasoning. Those who have known him before and are aware of the -limits of his education are the most surprised of all, and no argument -can convince them that he is not inspired by some almost superhuman -intelligence from another world. They know nothing of the wonders of -subjective mental power; they have no knowledge of the perfection of -subjective memory, which gives the speaker perfect command of all he -has ever read, or of the logical exactitude of the deductive reasoning -of the subjective intelligence. The speaker, on his part, finds himself -in possession of such wonderful powers and resources, emanating, as -he believes, from an extraneous source, abandons his old pursuits, -and devotes himself to the work of his inspiration. It is an easy -and pleasurable existence for the time being. He finds that there is -no need of taking thought of what he is to say, for ideas, and words -with which to clothe them, flow from him like a mountain torrent. He -finds himself in possession of knowledge which he has no objective -recollection of ever having acquired, and of ideas which were foreign -to his objective intelligence. He be<span class="pagenum"><a name="Page_331" id="Page_331">[Pg 331]</a></span>lieves, and, from his standpoint, -has every reason to believe, that he is inspired by some lofty spirit -whose knowledge is unlimited and whose resources are unfailing. He -feels that he has no need of further reading or study, and the work of -objective intellectual labor soon becomes a drudgery. The result is -that his objective intellectual growth soon comes to a stand-still, -and at length his objective intellect begins to deteriorate. In the -mean time his subjective powers may continue to grow in brilliancy -for a time, or at least they shine with a new lustre, as they are -compared with the deepening dulness of his objective intellect. -At length he becomes fitful, erratic, eccentric. As his objective -powers deteriorate, they no longer have any semblance of control -over his subjective mind. The suggestions which reason, in its best -estate, may have given to his subjective mind, as a starting-point -for his discourses, are no longer available, for his power to reason -is failing. His friends, who follow him from place to place, begin -to notice that he talks one thing at one place, and the opposite at -another. They attribute the fact to the control of different spirits at -different times, and for a time they are consoled. Eventually the fact -is forced upon them that in his normal, or objective, condition he is -growing more and more erratic, and that at times his conversation is -the merest drivel. As in all the other forms of subjective development -mentioned, his physical deterioration keeps pace with his mental -decline. In the mean time his subjective powers appear to deteriorate. -It is not true, in fact, that his subject mind, <i>per se</i>, deteriorates, -for that is impossible. But as it is always controlled by suggestion, -it necessarily takes its cue from the suggestions conveyed to it by -the objective mind. When that ceases to develop, the subjective mind -keeps on in its old rut, for the obvious reason that no new ideas -are imparted to it. When the objective mind begins to deteriorate, -its suggestions are no longer coherent, and the subjective mind is -necessarily incoherent in exact proportion. Its deductions from a false -or imbecile suggestion will be logically correct; but, as a matter -of course, a false,<span class="pagenum"><a name="Page_332" id="Page_332">[Pg 332]</a></span> extravagant, or imbecile premise, followed to -its legitimate, logical conclusion, necessarily leads the mind into a -corresponding maze of extravagance and imbecility. It is therefore no -indication of a decline of subjective powers, but it is a demonstration -of the universality of the law of suggestion. It goes without saying -that if an inspirational speaker were aware of the source of his power, -and of the laws which govern it, and would constantly keep it under the -control of his reason, he could utilize it to the very best advantage. -A cultured man of well-balanced intellect would then formulate his own -premises according to the best lights obtainable through the processes -of inductive reasoning, and "inspiration would do the rest." If his -premises were correct, the subjective mind could always be depended -upon to deduce the correct conclusions, and to illustrate them by -drawing upon the resources of its perfect memory of all that the -individual has ever seen, heard, or read bearing upon the subject. -Such a man would be known as a man of "genius," in whatever direction -he exercised his powers. And just in proportion to the natural powers -and cultivation of his objective mind and the extent of his objective -information would his subjective manifestations be brilliant and -powerful.</p> - -<p>I do not say that such an exercise of subjective power would not be -abnormal and productive of untoward physical consequences. Men of -genius in all ages of the world have unconsciously exercised this -power. But men of genius the world over have been too often noted for -abnormalities of character and conduct. Profane history furnishes but -one example where a man of genius appears to have been in possession of -objective and subjective powers perfectly balanced, and who was able to -utilize his enormous objective advantages, resulting from constant and -intimate association with the greatest minds of his generation, in the -subjective production of works which must always stand pre-eminent. It -is unnecessary to say that I allude to Shakspeare. So little is known -of his private life that it is impossible to judge whether abnormal -physical effects<span class="pagenum"><a name="Page_333" id="Page_333">[Pg 333]</a></span> resulted from his labors. But his works are full of -internal evidence that his subjective powers were under the constant -control of a well-trained and perfectly balanced objective intellect.</p> - -<p>It is of course impossible to say just how far subjective power might, -normally, be employed in the direction indicated, in the absolute -dearth of examples where it has been employed with a full knowledge -of the laws which govern it. But certain it is that so long as it is -exercised under the delusion that it is an extraneous and superior -power, over which the objective man possesses no control, just so -long will the victim of the delusion be subject to the caprice of an -irresponsible power, which will eventually drive him to the horrors of -insanity or leave him in the darkness of imbecility.</p> - -<p>Of greater importance than either the physical or mental deterioration -of the one who habitually exercises subjective power in the production -of phenomena, is the moral aspect of the question. One may escape -serious physical consequences of mediumship, or he may succeed in -maintaining a sufficient outward semblance of mental equilibrium to -keep out of the insane asylum; but no well-informed spiritist of the -better class will attempt to deny or weaken the force of the statement -that a mephitic moral atmosphere surrounds the average spiritistic -medium. I do not assert by any means that all mediums are immoral. On -the contrary, there are many noble men and pure women who habitually -exercise mediumistic power. Otherwise, the tendency to looseness of -morals which characterizes so many of them would be difficult to -account for on other than physiological grounds. Books have been -written to account for this tendency, on the hypothesis that immorality -is a consequence of the nervous derangement which follows the practice -of mediumship. This hypothesis necessarily presupposes the invariable -connection of immorality with a nervous disorder, and the latter with -mediumship. The common experience of mankind may be invoked to prove -that there is no invariable connection of the kind existing.<span class="pagenum"><a name="Page_334" id="Page_334">[Pg 334]</a></span> Another -cause must therefore be sought for the too-frequent association of -immorality with mediumship.</p> - -<p>Those who have followed me in my brief analysis of the causes which -conspire to bring about the mental deterioration of the spiritistic -medium will anticipate me in what I have to say concerning the causes -of the moral degradation of the same class. The medium, if he is -sincere in his professions of belief in the alleged communication of -spirits of the dead through him, believes himself to be under the -care and control of a higher and purer mentality than his own. He -believes in its lofty assumptions of mental and moral superiority, and -he becomes accustomed to ask its advice in all things pertaining to -his personal well-being. He frequently finds its advice to be of the -best, and he gradually accustoms himself to submit to its guidance in -all things. He assumes and believes that in the clearer light of the -world of spirits many of the artificialities of mundane civilization -are held in pitying contempt, and he frequently comes to believe -that many of the restraints of human society are purely artificial, -and have no foundation in true morality or religion. He generally -regards himself as a reformer, having broken away from the orthodox -creed, and becomes the advocate of a new religion. Like most radical -reformers who find the world all wrong in one respect, he immediately -assumes that it is wrong in everything; and nothing will satisfy his -ambition short of destroying the whole fabric of civilized society, and -instituting a new order of things more suited to his ideas of human -progress and felicity. It all too frequently happens that one of the -first "artificial" institutions of society which becomes the object of -private attack by the spiritual medium is the marriage relation. He -sees much domestic infelicity surrounding him, and is perhaps tired -of the restraints which it imposes upon himself, and he consults his -spirit guide as to the propriety of setting at defiance the laws of -human society in that regard. Now, if his "spirit guide" were what he -believed it to be, or what it assumed to be,—a pure and lofty spirit, -disenthralled from the temptations<span class="pagenum"><a name="Page_335" id="Page_335">[Pg 335]</a></span> and weaknesses of the flesh, and -drawing inspiration from the society of just men made perfect,—there -could be no doubt of the character of the advice it would give him. -But, being the medium's own subjective entity, bound by the laws of its -being to control by the power of suggestion, it necessarily follows the -line of thought which is uppermost in the medium's objective mind, and -it gives the advice most desired. Moreover, from the premises suggested -by the unhallowed lusts of the medium, it will frame an argument so -plausible and convincing to his willing mind that he will fancy that, -in following the advice of his "control," he is obeying the holiest -impulses implanted in his nature by a God of love.</p> - -<p>I do not charge spiritists as a class with being advocates of the -doctrines of free love. On the contrary, I am aware that, as a class, -they hold the marriage relation in sacred regard. I cannot forget, -however, that but a few years ago some of their leading advocates -and mediums proclaimed the doctrine of free love in all its hideous -deformity from every platform in the land. Nor do I fail to remember -that the better class of spiritists everywhere repudiated the doctrine -and denounced its advocates and exemplars. Nevertheless, the moral -virus took effect here and there all over the country, and it is doing -its deadly work in secret in many an otherwise happy home. And I charge -a large and constantly growing class of professional mediums with being -the leading propagandists of the doctrine of free love. They infest -every community in the land, and it is well known to all men and women -who are dissatisfied or unhappy in their marriage relations that they -can always find sympathy by consulting the average medium, and can, -moreover, find justification for illicit love by invoking the spirits -of the dead through such mediums.</p> - -<p>As before remarked, I do not charge mediums as a class with immoral -practices, nor do I say that the exercise of subjective power, <i>per -se</i>, has a tendency to induce immoral practices. What I do say is, that -through a want of knowledge of the laws which pertain to subjective -mental activity,<span class="pagenum"><a name="Page_336" id="Page_336">[Pg 336]</a></span> the one who exercises that power in the form of -mediumship is in constant danger of being led astray. He invokes a -power that he knows nothing of,—a power which may, at any time, turn -and rend him.</p> - -<p>The man or woman whose heart is pure, in whom the principles of -virtue and morality are innate, is in no danger of being corrupted by -the exercise of mediumistic power. The auto-suggestions of such are -constantly on the side of virtue, and a corrupt communication could not -emanate from such a source. But to the young, whose characters are not -formed, and to those whose notions of morality are loose, the dangers -of mediumship are appalling.</p> - -<p>I have felt obliged to draw my illustrations from spirit mediums for -the reason that mediumship is the form which subjective activity takes -in the Western world. Other forms, however, are being introduced from -the Orient, and may soon become common in this country. The Western -world is threatened with a revival of the arts of the magician, the -conjurer, and the wizard. It may be true, and doubtless is, that the -Eastern adepts know more of the practice of subjective arts than is -dreamed of by spiritists. The fact that they denounce as dangerous to -health, morals, and sanity the practice of mediumship, is a hopeful -sign. That they are aware that the power which controls the medium -emanates from himself, is demonstrative of their advancement in -practical knowledge of the subject. But that they are reliable guides -to the safe exercise of subjective power has not been demonstrated. It -is certain that they are yet ignorant of the fundamental principles -which underlie the science of the soul, for they have yet to learn the -law of suggestion, and to appreciate the subtle <i>rôle</i> which that power -plays in every psychic phenomenon. Their whole system of spiritual -philosophy has been built up in ignorance of that law, and hence they -are necessarily subject to the same delusions, arising from the same -sources of error, that have misguided all mankind, in all the ages of -the world, prior to the discovery of that law. They believe in their -power to communicate with the spirits of another world,<span class="pagenum"><a name="Page_337" id="Page_337">[Pg 337]</a></span> precisely the -same as do the modern spiritists. The foundation of their belief is the -same; namely, psychic phenomena produced by themselves, in ignorance -of the fundamental laws which govern it. The only difference resides -in the fact that the Orientalists have the power to produce a greater -variety of startling phenomena, and hence are in possession of greater -facilities for deceiving themselves. No advantage, therefore, can be -gained by studying their philosophy or practising their arts, except as -a means of gaining general information or for purposes of scientific -experiment; and the warning against indulging in the indiscriminate -practice of mediumship holds good against the too frequent exercise -of subjective power in any direction, or for any purpose save that of -scientific investigation or healing the sick.</p> - -<p>It should be remembered always that the power of the subjective entity -is the most potential force in nature, and when intelligently directed -the most beneficent. But, like every other power in nature misdirected, -its destructive force is equally potent.</p> - -<p>In conclusion, I desire again to impress upon the reader the absolute -necessity of always holding the subjective entity under the positive -domination of objective reason; and I here repeat, what I have -again and again sought to enforce, that insanity consists in the -usurpation by the subjective mind of the throne of reason. The terrible -potentialities of the subjective entity are as much to be feared as -admired, and no faculty that it possesses is more to be dreaded and -guarded against than its awful power and inexorable exactitude of -logical deduction, when reasoning from premises that have not been -demonstrated by the processes of induction.</p> - - - - - - - - - -<p class="center"> -<img src="images/illus024.jpg" alt="illustration" /> -</p> - - -<hr class="chap" /> -<p class="ph2"><a name="CHAPTER_XXIII" id="CHAPTER_XXIII">CHAPTER XXIII.</a></p> -<p><span class="pagenum"><a name="Page_338" id="Page_338">[Pg 338]</a></span></p> -<p class="center">THE PHYSICAL MANIFESTATIONS AND PHILOSOPHY OF CHRIST.</p> - -<blockquote> - -<p class="hang">The Great Stumbling-block, Unbelief in the Physical History of -Christ.—Modern Science confirms the New Testament.—Internal -Evidence of the Truth of the History of Jesus.—The Scientific -Accuracy of his Statements.—The Exoteric and the Esoteric -Doctrines.—Parables.—Esoteric Doctrines Reserved for Modern -Science to discover.—The Spirit of Truth.—Jesus the first to -proclaim the Scientific Truth.—The Doctrine of Faith.—Healing the -Sick.—Natural Law.—Faith essential then as now.—Illustrative -Incidents.—Jairus' Daughter.—Seven Scientific Steps.—Secrecy -enjoined.—Scientific Reasons.—-Rediscovery of the Science of -Mental Therapeutics in Modern Times.—Nothing discovered that Jesus -did not know.—Absent Treatment.—The Power to heal transmitted to -all Future Generations.—The Conditions.—Conclusions.</p> -</blockquote> - - -<p class="drop"><span class="uppercase">It</span> was no part of my original intention in writing this book to enter -upon the discussion of theological questions, or to speculate upon the -possible condition of the soul after the death of the body. Nor shall -I, to any great extent, enter upon that prolific field of discussion -at this time. Nevertheless, I cannot refrain from presenting a few -thoughts which have forced themselves upon me concerning the relation -which the hypothesis under consideration bears to the history and -doctrines of the man Jesus Christ. In doing so I hope to offend no -man's theology, and to avoid the accusation of seeking to "open the -secret of spiritual life in the criminal court of empirical philosophy."</p> - -<p>It has often been said that the laws which enable man to perceive -spiritual truths, or to apprehend the relation which his spiritual -nature bears to the Christ, cannot be<span class="pagenum"><a name="Page_339" id="Page_339">[Pg 339]</a></span> formulated by any known methods -of finite reasoning, that spiritual truth must be approached from the -spiritual side, and that it must be perceived by the eye of faith. -Nevertheless, there are many who have never been able to attain that -faith in the spiritual nature of Christ, for the reason that they -persist in approaching him by and through the finite processes of -reasoning. Their conceptions of him come through the history of his -physical life, and their doubts arise through their unbelief in the -verity of the history of his physical manifestations. The history of -critical warfare upon Christianity will bear out the statement that -this is, and has ever been, the great stumbling-block. The assaults of -scepticism have always been upon the man Christ; and, being unable to -reconcile the accounts of his physical history and manifestations with -the laws of nature, as understood by his critics, sceptics have ignored -the spiritual side of his character, and ended in total unbelief in his -divine attributes.</p> - -<p>If, therefore, the discoveries of modern science can be made to -throw any light upon the history of the man Jesus; if they confirm -all that has been said of the physical phenomena which characterized -his career,—the first great obstacle which stands in the way of the -acceptance of the essential spiritual doctrines which he promulgated -will be removed.</p> - -<p>If, in addition to that, it can be shown that the discoveries of modern -science not only confirm the story of his physical manifestations, -but demonstrate the essential truth of the central idea which he -promulgated concerning man's immortality, show the philosophy of -his mission on earth, and prove that he was, and is, as a matter of -scientific truth, the Saviour of the souls of men, there will be little -left upon which scepticism can hang a reasonable doubt.</p> - -<p>I undertake to say that modern science can do all this, and more.</p> - -<p>It has often been said that the New Testament bears internal evidence -of its own truth. This is true. But it is not true in the sense in -which it has been stated. It has<span class="pagenum"><a name="Page_340" id="Page_340">[Pg 340]</a></span> been said that such evidence consists -in the alleged fact that at the time when Christ lived, there was no -one else capable of formulating the code of ethics and morals which he -promulgated. That this is not true is evidenced by the writings of many -who preceded him. The golden rule itself, which may be said to embody -the noblest conception which has been given to mankind of man's duty -to his fellow-man, is found in the writings of Confucius. The code of -ethics found in the writings of the ancient Greek philosophers will -compare favorably with anything found in the New Testament. It is not -in this, therefore, that the internal evidence of the truth of the New -Testament is to be found.</p> - -<p>But I undertake to say that in view of the state of scientific -knowledge which existed at the time when Christ appeared on earth, it -was absolutely impossible that a fictitious character could have been -created, embodying the salient features of the physical history and -character of Christ, by any one of his day and generation. The writers -of the New Testament must have had an original from which to write -the history, draw the character, and state the attributes of Christ. -This is especially true of his physical history and manifestations; -for no one but he was at that time capable of doing his work or of -formulating with scientific accuracy the secret and source of his -power. Nor was any one of his day capable of conceiving the ideas -which he promulgated concerning his spiritual mission on earth, or of -stating, as he did, the exact conditions upon which mankind must depend -for salvation and immortality. He did not formulate the scientific -principles which underlie his doctrines, for the world was not ready to -receive, nor capable of appreciating, them; he only stated the facts. -It has been left for the discoveries of modern science to demonstrate -the scientific accuracy of his statements. That he understood the -principles which underlie his doctrines and constitute the secret of -his power, goes without saying; but his biographers did not understand -them, or, if they did, they were as reticent as he was.<span class="pagenum"><a name="Page_341" id="Page_341">[Pg 341]</a></span> Nor is it -important to know whether they were or were not in possession of that -knowledge. The point is, that they could not have created the character -without the original to draw from, and, <i>a fortiori</i>, they could not -have formulated the doctrines which, after the lapse of nineteen -hundred years, prove to be scientifically correct. But it is said that -they were inspired. Leaving out of consideration the theological idea -of inspiration, it is certain that they were inspired in the highest -and best sense of the word. They were inspired by the authoritative -declarations of the Master,—by his statement of the great principles -of his philosophy; by the words of him "who spake as never man -spake,"—words of which he made the declaration, that, "though heaven -and earth shall pass away, my words shall not pass away." With this -view of the source of the inspiration of the writers of the New -Testament, the internal evidence of the essential truth of the history -of Jesus Christ is demonstrative.</p> - -<p>If Jesus had formulated the scientific principles which pertain to -his doctrines and his works, and had taught them to his disciples, -there would have been no internal evidence whatever of the truth of -his history, or that he ever existed. The reason is obvious. If his -biographers had been in possession of that knowledge, no matter from -what source they obtained it, it would have been possible for them to -create a fictitious character possessing all the powers and attributes -of Christ. A few years ago it would have been impossible for the most -lively imagination to picture two men, standing a thousand miles apart, -transmitting oral messages to each other over a wire stretched between -them. If, however, a statement had been made by any one that he had -seen the feat performed, the existence of the telephone to-day would be -demonstrative evidence of the truth of his statement, however sceptical -his own generation might have been. In other words, the discoveries of -modern science would have developed the fact that he spoke the truth. -If it were known that the man who made the statement knew absolutely -nothing of the<span class="pagenum"><a name="Page_342" id="Page_342">[Pg 342]</a></span> science of electricity, the internal evidence of its -truth would be all the stronger; for a man well versed in the science -of electricity might be supposed to be capable of imagining the -possibility of such an invention, and stating its existence as a fact. -But a man ignorant of electrical laws could by no possibility conceive -the idea of the telephone; he must be presented with the concrete fact -in order to be able to state it intelligently.</p> - -<p>It was so with the biographers of Jesus. They knew nothing of the -scientific principles involved in the performance of his wonderful -works. They knew only the facts, and they recorded them. He gave to -his apostles just enough information to enable them to continue his -work. He stated the conditions of success, and promised the world -that whosoever complied with those conditions should be able to do -even greater works than he had done. He formulated the doctrine -of immortality, and stated the conditions of its attainment. His -biographers have recorded his words, but not his reasons, for he -gave none. If, therefore, science demonstrates that the powers that -he possessed are possible, that the conditions of their exercise -are precisely what he declared them to be, and that they cannot be -exercised without a strict compliance with those conditions, the -internal evidence for the truth of his history is overwhelming. -Modified by the nature of the subject, and of the proofs required, the -same may be said of his spiritual doctrines.</p> - -<p>His practical wisdom is nowhere shown more conspicuously than in his -reticence. He had two very important reasons for withholding a full -disclosure of the underlying principles of his philosophy, or of the -laws which pertain to his physical manifestations. The first was that -the world was not ready to receive the whole truth. This was said to -his disciples during his last interview with them previous to his -crucifixion. "I have yet many things to say unto you, but ye cannot -bear them now." He had given to his followers all that it was expedient -to give in that age. He had told them the conditions of salvation. -He had taught them<span class="pagenum"><a name="Page_343" id="Page_343">[Pg 343]</a></span> how to heal the sick. He had taught them how to -employ their powers in doing good, both physically and spiritually. But -he knew that the same power which he taught them how to use for the -physical benefit of mankind might also, in the hands of wicked men, be -employed for doing evil. He knew that the condition of its exercise for -evil purposes was a full knowledge of the laws which pertain to it. -He knew that in the hands of the majority of the men of his day and -generation it was a dangerous power,—too dangerous to be intrusted to -the world in its then stage of public and private virtue, morality, -religion, and enlightenment.</p> - -<p>There was an exoteric doctrine which he promulgated to the world, and -an esoteric doctrine which he deemed it inexpedient to divulge before -the world was prepared to receive it. His whole career illustrates this -important fact.</p> - -<p>His habit of speaking to the multitude in parables, together with -his reasons for so doing, constitutes the strongest evidence of his -determination to conceal his esoteric doctrines from the common people.</p> - -<blockquote> - -<p>"And the disciples came, and said unto him, Why speakest thou unto -them in parables?</p> - -<p>"He answered and said unto them, Because it is given unto you to -know the mysteries of the kingdom of heaven, but to them it is not -given....</p> - -<p>"Therefore speak I to them in parables: because they seeing see -not; and hearing they hear not, neither do they understand....</p> - -<p>"For this people's heart is waxed gross, and their ears are dull of -hearing, and their eyes they have closed....</p> - -<p>"All these things spake Jesus unto the multitude in parables; and -without a parable spake he not unto them:</p> - -<p>"That it might be fulfilled which was spoken by the prophet, -saying, I will open my mouth in parables; I will utter things which -have been kept secret from the foundation of the world."<a name="FNanchor_39_39" id="FNanchor_39_39"></a><a href="#Footnote_39_39" class="fnanchor">[39]</a></p></blockquote> - -<p>These passages make it as clear as words can formulate a proposition -that he deemed it inexpedient to divulge to<span class="pagenum"><a name="Page_344" id="Page_344">[Pg 344]</a></span> the people anything more -than they could understand and assimilate. His estimate of men and his -knowledge of their needs were perfect; and he gave to each class with -whom he had to deal, just what was necessary to enable it to perform -the work assigned to it. He taught the multitude the principles of -morality and justice among men, and pointed the way to eternal life; -but he did not teach them how to heal the sick. He taught his chosen -ones the true method of healing the sick, and divulged the exact -conditions of its exercise; but he did not teach them the scientific -principles upon which his system of healing was founded. They were no -more capable of understanding those principles than were the multitude -capable of acquiring the power to heal the sick. He gave to each -according to his needs; and, true to his spiritual mission, Christ -enjoined upon all men the necessity of first seeking the kingdom of -heaven, when all other needful things would be added unto them. It -was not necessary for his disciples to know the esoteric science of -healing, in order to enable them to heal the sick, any more than it is -for us to-day. We may know how little the knowledge of true scientific -principles involved in the exercise of that power has to do with -success in healing, when we observe the diversity of views entertained -on the subject by the successful healers of modern times. Christ gave -to the world all the knowledge necessary for the successful exercise of -that power in the one word <i>faith</i>. He was the first who taught that -lesson to mankind; and it holds as good to-day as it did when he first -proclaimed it to the multitude upon the banks of the Jordan.</p> - -<p>The second reason for withholding a statement of the scientific -principles involved in his manifestations of power and his spiritual -philosophy was that he foresaw the time approaching when the world -would reason it out for itself; and that when that time came, mankind -would be prepared to receive it. He foresaw that in the progress of -civilization and enlightenment the time would surely come when the -world would not be content to rest its belief upon the doctrine of -any one, whatever his claims to inspiration or<span class="pagenum"><a name="Page_345" id="Page_345">[Pg 345]</a></span> authority. In other -words, he foresaw the present age of materialism, and its tendency -towards scepticism regarding everything which cannot be scientifically -demonstrated by the inductive processes of reasoning. He knew that when -that epoch should have arrived in the history of man's intellectual -development, the truth of his doctrines would be all the more forcibly -impressed upon mankind if they could be proved by the inexorable rules -of logic. Besides, science and inductive reasoning would have been -lost upon the people with whom he had to deal. That he fully realized -this is shown by his implied rebuke to the nobleman of Capernaum, -when he exclaimed, "Except ye see signs and wonders, ye will not -believe." To have attempted to reason with them would have been like -"casting pearls before swine." He appealed to them by the only logic -they could understand. He offered to them the only evidence they could -appreciate,—the evidence of their senses.</p> - -<p>That Christ foresaw the time when the world would be in possession of -indubitable evidence of the truth concerning him, but that he knew -that the time had not yet come, is clearly shown by his remarks to his -disciples in his memorable interview with them just previous to his -crucifixion:</p> - -<blockquote> - -<p>"I have yet many things to say unto you, but ye cannot bear them -now."<a name="FNanchor_40_40" id="FNanchor_40_40"></a><a href="#Footnote_40_40" class="fnanchor">[40]</a></p></blockquote> - -<p>This refers to the then existing conditions. He had given them all -the proofs that they were capable of appreciating of the truth of his -doctrines. In the next sentence he refers to the time to come, when -still more evidence would be given to the world.</p> - -<blockquote> - -<p>"Howbeit when he, the Spirit of truth, is come, he will guide you -into all truth."<a name="FNanchor_41_41" id="FNanchor_41_41"></a><a href="#Footnote_41_41" class="fnanchor">[41]</a></p></blockquote> - -<p>This clearly refers to the time, which was yet to come, when mankind -should seek the truth and demand to know it. The "Spirit of truth" is -a personification of that spirit in man which seeks to learn the truth -for its own sake, by<span class="pagenum"><a name="Page_346" id="Page_346">[Pg 346]</a></span> the only process known to this world,—inductive -reasoning. That day has come. The Spirit of truth is abroad throughout -all the civilized world, and it demands reasons for the faith that is -in the Christian Church.</p> - -<p>Again Christ said:—</p> - -<blockquote> - -<p>"But when the Comforter is come, whom I will send unto you from the -Father, even the Spirit of truth, which proceedeth from the Father, -he shall testify of me:</p> - -<p>"And ye shall also bear witness, because ye have been with me from -the beginning."<a name="FNanchor_42_42" id="FNanchor_42_42"></a><a href="#Footnote_42_42" class="fnanchor">[42]</a></p></blockquote> - -<p>The first verse above quoted has the same meaning as this last -quotation. The second refers to the events of his life of which they -were witnesses. He foresaw that the record of those events would be -read by future generations, and compared with later experiments. He -had left the power to heal as a heritage to all who should come after -him, possessing the requisite faith; and he knew that the testimony -of his disciples concerning the works that he had performed would be -compared with later exhibitions of the same power. He foresaw that the -"Spirit of truth" would eventually discover the laws pertaining to -his doctrines and his works, and that a comparison of the testimony -of his followers with the discoveries of science would demonstrate -to the world the essential truth of his history and of his spiritual -philosophy.</p> - -<p>I shall now briefly point out a few of the more salient features of the -history of Jesus which bear upon the subject under consideration, and -shall undertake to show, first, how the discoveries of modern science -confirm the accounts of his physical manifestations; and secondly, how -they confirm the essential features of his spiritual philosophy.</p> - -<p>The prominent feature of his physical manifestations consisted in -healing the sick; and in the discussion of the first division of the -subject I shall confine myself to the consideration of that part of his -career.</p> - -<p><span class="pagenum"><a name="Page_347" id="Page_347">[Pg 347]</a></span></p> - -<p>The first proposition bearing upon the subject is, that Jesus Christ -was the first who correctly formulated the exact conditions necessary -and indispensable to the exercise of the power to heal the sick by -psychic methods.</p> - -<p>The second proposition is, that the conditions which he declared to be -necessary to enable him to exercise that power are the same conditions -which are indispensable to-day.</p> - -<p>These propositions will be considered together.</p> - -<p>The condition which he declared to be essential, not only in the -patient, but in the healer, is embraced in the one word <i>faith</i>. That -word, more than any other, expresses the whole law of human felicity -and power in this world, and of salvation in the world to come. It is -that attribute of mind which elevates man above the level of the brute, -and gives him dominion over all the physical world. It is the essential -element of success in every field of human endeavor. It constitutes the -power of the human soul. When Jesus of Nazareth proclaimed its potency -from the hill-tops of Palestine he gave to mankind the key to health -and to heaven, and earned the title of Saviour of the World.</p> - -<p>It would seem to be a work of supererogation to cite particular -passages of the Scriptures or to employ argument to prove the -correctness of the proposition that Jesus considered faith in the -patient a necessary condition of his recovery. The proposition is -plainly true, and it has been so understood by all intelligent readers -of the New Testament until very recent times. There are those, -however, who now seem to fear that Jesus will be robbed of his glory, -and reduced to the common level of mankind, if it is shown that the -conditions necessary to the success of the mental healer of to-day -are the same as they were nineteen hundred years ago. In other words, -they endeavor to show that Jesus did not operate in harmony with the -laws which he proclaimed, but independently and in defiance of the -very principles of nature which it was his mission to illustrate and -expound. He did not pretend to establish<span class="pagenum"><a name="Page_348" id="Page_348">[Pg 348]</a></span> any new law of nature, but -to teach mankind that which had been in existence from the beginning, -to illustrate it in his life, and to sanction it by his death. He did -not teach his disciples the principles and laws involved in healing the -sick, and at the same time violate himself. He taught them his methods -of healing, and sent them into the world to imitate his example. When -they failed, as they occasionally did fail, he reproved them for -neglecting his teachings, and upbraided them for their want of faith. -When the lunatic was brought to him, and he was told that his disciples -had failed to cast out the devil which afflicted the patient, Jesus -exclaimed: "O faithless and perverse generation, how long shall I be -with you? how long shall I suffer you?" After he had cast out the -devil, the disciples asked him why they could not cast him out.</p> - -<blockquote> - -<p>"And Jesus said unto them, Because of your unbelief: for verily I -say unto you, If ye have faith as a grain of mustard seed, ye shall -say unto this mountain, Remove hence to yonder place; and it shall -remove; and nothing shall be impossible unto you."<a name="FNanchor_43_43" id="FNanchor_43_43"></a><a href="#Footnote_43_43" class="fnanchor">[43]</a></p></blockquote> - -<p>His expression concerning their power to remove mountains doubtless had -reference to the fact that ponderable bodies can be moved by subjective -power, under proper conditions, as has been frequently demonstrated in -later times.</p> - -<p>Many passages might be quoted illustrating the proposition that faith -was a necessary condition in the minds of the apostolic healers; but it -is believed that no one will gainsay the proposition. It may be said, -however, that Jesus did not require faith in himself to enable him to -heal the sick,—that he healed independently of that law. The obvious -answer is that he had that knowledge of his power which transcended -faith: or rather, that he had the faith which came from knowledge of -that power. In the sense that faith ceases where knowledge begins, -he may be said not to have had faith. His disciples arrived at that -point after an experimental demonstration of their power; and<span class="pagenum"><a name="Page_349" id="Page_349">[Pg 349]</a></span> so may -we all do likewise. As I have shown in a former chapter, subjective -faith may be acquired in direct contradiction to objective faith -or belief; but after an experimental demonstration of the power of -subjective faith, objective belief no longer sets up an auto-suggestion -against it. It then becomes knowledge, and in that sense it ceases -to be faith. Nevertheless, in the sense in which it is said that the -healer must have faith to enable him to heal the sick, he has faith. In -that sense it cannot be disputed that Jesus had faith in his power to -heal the sick. It is thought, therefore, that enough has been said to -demonstrate the proposition that faith was a requisite element in the -healers of Jesus' time. Certainly no one will dispute the proposition -that it is necessary in the psychic healers of to-day. We may consider, -therefore, that two points in our argument are established,—namely -(1), that the conditions requisite in psychic healers of this day are -identical with those required in apostolic times; and (2) that Jesus -was the first to proclaim the principle and to exemplify it in his -works. The difference is not in principle, but in degree of power.</p> - -<p>It is said, however, that Jesus did not require faith in those whom he -healed. The first answer to this proposition is that there is nothing -in his recorded words to warrant the statement. He never professed to -be able to heal independently of that condition. On the contrary, all -his expressions on that subject lead to the inevitable conclusion that -faith was a necessary condition of the patient's mind to enable him to -effect a cure. It may be true that in some cases he said nothing about -it; but this is only negative evidence, and of the weakest kind, in -view of what he <i>did</i> say on the numerous occasions when circumstances -required an utterance on the subject.</p> - -<p>A striking instance of healing, and a fair example of his utterances on -this subject, is recorded in Matthew ix. 28, 29, 30:—</p> - -<blockquote> - -<p>"And when he was come into the house, the blind men came to him: -and Jesus saith unto them, Believe ye that I am able to do this? -They said unto him, Yea, Lord.</p> - -<p><span class="pagenum"><a name="Page_350" id="Page_350">[Pg 350]</a></span></p> - -<p>"Then he touched their eyes, saying, According to your faith be it -unto you.</p> - -<p>"And their eyes were opened."</p></blockquote> - -<p>Jesus was not in the habit of uttering idle words, or words without -significance. In all history there is not an example recorded of a man -whose reticence was so marked. Every word he uttered conveyed some -important lesson to humanity. It does not seem probable that he would -question those poor blind men regarding their faith in his power, -unless their faith was an important factor in the case.</p> - -<p>The case of the ten lepers of Samaria and Galilee has been cited as -an instance of his healing in the absence of faith on the part of the -patients:—</p> - -<blockquote> - -<p>"And as he entered into a certain village, there met him ten men -that were lepers, which stood afar off:</p> - -<p>"And they lifted up their voices, and said, Jesus, Master, have -mercy on us.</p> - -<p>"And when he saw them, he said unto them, Go show yourselves unto -the priests. And it came to pass, that, as they went, they were -cleansed.</p> - -<p>"And one of them, when he saw that he was healed, turned back, and -with a loud voice glorified God,</p> - -<p>"And fell down on his face at his feet, giving him thanks: and he -was a Samaritan.</p> - -<p>"And Jesus answering said, Were there not ten cleansed? but where -are the nine?</p> - -<p>"There are not found that returned to give glory to God, save this -stranger.</p> - -<p>"And he said unto him, Arise, go thy way: thy faith hath made thee -whole."<a name="FNanchor_44_44" id="FNanchor_44_44"></a><a href="#Footnote_44_44" class="fnanchor">[44]</a></p></blockquote> - -<p>It has been said that this passage shows that nine out of the ten were -healed without the exercise of faith on their part, because he said to -but one of them, "Thy faith hath made thee whole." The obvious answer -to this is that he had no opportunity to say it to the rest. There was -but one of the ten who exhibited sufficient gratitude to return and -give thanks for what had been done for him. That the rest were healed -in the same way is obvious. That they<span class="pagenum"><a name="Page_351" id="Page_351">[Pg 351]</a></span> all had faith in his power is -evidenced by the fact that they cried to him from afar off, "Jesus, -Master, have mercy on us." I submit that that is not the language of -doubt.</p> - -<p>Again, it has been said that in the cases where he raised from the dead -there could have been no faith on the part of the dead. This is by all -odds the strongest case that could be cited in support of the theory -that faith was not required. But the objection instantly vanishes when -we remember that it is the faith of the subjective mind, or the soul, -that is required; and that the belief of the objective mind has only -a limited control, governed by circumstances.<a name="FNanchor_45_45" id="FNanchor_45_45"></a><a href="#Footnote_45_45" class="fnanchor">[45]</a> When Jesus raised a -person from the dead, the conditions were, in one sense of the word, -the best possible to enable him to obtain complete mastery of the soul -of the deceased by the power of suggestion. The objective senses were -in complete abeyance, the body was dead; consequently, there was no -objective auto-suggestion of doubt possible. The soul, in obedience to -the universal law, was amenable to control by the mysterious power of -suggestion. Jesus, possessing more subjective power than any one who -has ever lived, commanded the soul of the deceased to return to its -earthly tenement. He may not have employed objective language when he -issued his command, but his soul, in perfect telepathic communion with -that of the deceased, and dominating it as only he could dominate the -souls of men, issued his mental mandate to the departing soul to return -to the body and resume its functions. That command it must obey, and -it did obey. There was no law of nature violated or transcended. On -the contrary, the whole transaction was in perfect obedience to the -laws of nature. He understood the law perfectly, as no one before him -understood it; and in the plenitude of his power he applied it where -the greatest good could be accomplished.</p> - -<p>The case of Jairus' daughter is a perfect illustration of the fact -that he perfectly understood the mental conditions necessary to enable -him to raise her from the dead. Jairus,<span class="pagenum"><a name="Page_352" id="Page_352">[Pg 352]</a></span> one of the rulers of the -synagogue, besought Jesus to come to his house and heal his daughter, -who was lying at the point of death. Jesus readily complied with the -request; but before they arrived, word was sent to Jairus that the -damsel was dead:—</p> - -<blockquote> - -<p>"While he yet spake, there came from the ruler of the synagogue's -house certain which said, Thy daughter is dead: why troublest thou -the Master any further?</p> - -<p>"As soon as Jesus heard the word that was spoken, he saith unto the -ruler of the synagogue, Be not afraid, only believe.</p> - -<p>"And he suffered no man to follow him, save Peter, and James, and -John the brother of James.</p> - -<p>"And he cometh to the house of the ruler of the synagogue, and -seeth the tumult, and them that wept and wailed greatly.</p> - -<p>"And when he was come in, he saith unto them, Why make ye this ado, -and weep? the damsel is not dead, but sleepeth.</p> - -<p>"And they laughed him to scorn. But when he had put them all out, -he taketh the father and the mother of the damsel, and them that -were with him, and entereth in where the damsel was lying.</p> - -<p>"And he took the damsel by the hand, and said unto her, <i>Talitha -cumi</i>; which is, being interpreted, Damsel, I say unto thee, arise.</p> - -<p>"And straightway the damsel arose, and walked; for she was of -the age of twelve years. And they were astonished with a great -astonishment.</p> - -<p>"And he charged them straitly that no man should know it; and -commanded that something should be given her to eat."<a name="FNanchor_46_46" id="FNanchor_46_46"></a><a href="#Footnote_46_46" class="fnanchor">[46]</a></p></blockquote> - -<p>There are several points embraced in the above which are deserving of -serious consideration.</p> - -<p>The first is that Christ perfectly understood the importance of -securing for his patient a favorable mental environment. To that end -he endeavored to quiet the fears of the father, and to impress upon -him the necessity of holding his mind in the attitude of faith and -confidence. The father was necessarily in telepathic rapport with the -daughter, and it was important that he should not impress his doubts -and fears upon her departing soul. The injunction was, therefore, laid -upon him, "Be not afraid, only believe."</p> - -<p><span class="pagenum"><a name="Page_353" id="Page_353">[Pg 353]</a></span></p> - -<p>He also understood the value of a positive mental force surrounding -the deceased, which would be in perfect harmony with his own force and -purpose. To that end, he selected three of the most powerful of his -followers, Peter, James, and John, to be present in the chamber of -death, and he suffered no one else to follow him. He kept the multitude -of unbelievers as far away as possible. When he came to the house and -saw the tumult, and heard the weeping and wailing of the friends and -relatives of the deceased, he not only put them all out of the room, -but sought to quiet their fears by the only way possible, which was by -assuring them that "the damsel is not dead, but sleepeth." These words -possess a double meaning, a double purpose; and some have supposed that -they implied that the damsel was only in a cataleptic trance. It is -probable, however, that they were uttered in the sense that the soul -never dies. It will be remembered that he used the same expression in -regard to Lazarus, but afterwards explained his meaning by declaring -that Lazarus was really dead in the common acceptation of the term. -His object in using that expression was twofold. First, he desired to -quiet the fears and stop the lamentations of the friends and relatives, -for the obvious reason that their hopeless wailing must operate as a -strong adverse suggestion to the soul of the patient. The only way that -could be accomplished was by an assurance that the damsel was not dead. -Secondly, he knew the potency of such a suggestion upon the patient -herself. It was the master-stroke on his part, first, to quiet the -fears of the relatives, and secondly, to fill the departing soul with -the subjective faith necessary to enable him successfully to command it -to return to the body. That this was his object in uttering those words -there can be no reasonable doubt; more especially as it is precisely -what an intelligent mental healer who thoroughly understands the law of -suggestion would do to-day, in the light of recent rediscoveries in the -science which Jesus taught.</p> - -<p>Here, then, are seven separate and distinct acts which he performed, -all tending in the one direction:—</p> - -<p><span class="pagenum"><a name="Page_354" id="Page_354">[Pg 354]</a></span></p> - -<p>1. He inspired the father with faith, because he was in telepathic -rapport with his daughter.</p> - -<p>2. He prohibited the multitude of unbelievers from approaching the -house, knowing the adverse influence of an atmosphere of incredulity -and doubt.</p> - -<p>3. He took three of his most powerful apostles with him, for the -purpose of surrounding the patient with an atmosphere of faith and -courage.</p> - -<p>4. He excluded the weeping friends and relatives from the sick room, -for the same reason that he prevented the multitude from following him.</p> - -<p>5. He assured them that the damsel was not dead, for the purpose of -inspiring them with faith and hope in her recovery, and thus adding -another favorable element to the mental environment.</p> - -<p>6. By the same words of assurance that the damsel was not dead -he conveyed to her subjective mind the most powerful suggestion -possible,—indeed, the only suggestion applicable to the exigencies of -the case.</p> - -<p>7. Having thus secured the best possible conditions, he took the damsel -by the hand, and, by an energetic command, restored her to life.</p> - -<p>The sceptic will doubtless interpose the objection that the damsel -could not have been dead, but that it was merely a case of suspended -animation. To this the reply is, first, that it is claimed by -the Eastern adepts that as long as the vital organs of the body -are perfect, it is always possible to compel the soul to return -to its habitation. It is certain that there are many apparently -well-authenticated instances of the performance of the feat even in -the Western hemisphere. The second and most pertinent reply is that -the evidential value of the case is just as great, supposing it to -have been a case of suspended animation. The point is that Jesus could -not have taken the course he did if he had not been in full possession -of the knowledge of the laws pertaining to mental therapeutics. This -one case is demonstrative, first, that he perfectly understood the -laws of telepathy; and secondly, that he fully understood the law -of suggestion.<span class="pagenum"><a name="Page_355" id="Page_355">[Pg 355]</a></span> Indeed, Jesus was the first discoverer of that law, -for the word <i>faith</i> is an epitome of the whole law of suggestion. -In short, the internal evidence of the exact truth of this narrative -is demonstrative, in view of what is now known of the laws of mental -healing. For, in his day, no one but he knew enough about those laws -to enable him to carry out the minute details of the process; and, <i>a -fortiori</i>, no one could have written the narrative in the absence of an -exemplar.</p> - -<p>There are two other points embraced in the last paragraph of the -narrative which must not be overlooked.</p> - -<blockquote> - -<p>"And he charged them straitly that no man should know it; and -commanded that something should be given her to eat."</p></blockquote> - -<p>The injunction of secrecy contained in the first part of the paragraph -was often laid upon those whom he healed. "See thou tell no man" was -an injunction which was often repeated by him in the course of his -career as a healer of the sick, and it still further illustrates his -wonderful knowledge of the science of mental therapeutics. The reason -for so charging his beneficiaries has only recently been discovered. -It is this: When a person is suddenly healed by mental processes, it -becomes a matter of the first importance that he should not talk on -the subject in public, or to persons who are sceptical. The reason is -that sceptical persons are apt to dispute the facts or to ridicule -the idea of healing by such processes. They often say to a patient: -"You have been cured by exciting your imagination, and the disease -will return as soon as the excitement is over." This constitutes a -suggestion which must act unfavorably, and it often causes the patient -to look for the predicted return of the disease. His fears are aroused -by imperceptible degrees; and if the suggestion is persisted in, the -fears will eventually be realized. A person must needs be well grounded -in the faith, and well versed in the science, to resist the insidious -influence of an unfavorable suggestion constantly reiterated by his -sceptical friends. It is, therefore, of the highest importance that the -injunction<span class="pagenum"><a name="Page_356" id="Page_356">[Pg 356]</a></span> of Christ should be observed. That he did not utter those -words idly, and without a full knowledge of the principles involved, -cannot be doubted.</p> - -<p>"And he commanded that something should be given her to eat." These -words show merely that he did not despise the ordinary means of -imparting vigor to the wasted frame. As we have remarked in a former -chapter, he did not hesitate to employ material remedies in connection -with, and auxiliary to, his occult power. The mental healers of to-day -would do well to profit by the example of the Master, especially when -their patients are new to the faith, or, from any cause, refractory.</p> - -<p>Taken as a whole, the narrative of the raising of Jairus' daughter from -the dead conveys the best lesson in mental therapeutics which has ever -been given to mankind. No mental healer of this day, even though he may -be thoroughly versed in all the discoveries of modern science relating -to mental therapeutics, could make it more complete.</p> - -<p>Again I repeat that no man who lived in the days of Christ could have -written that narrative except under the inspiration of literal truth. -The scientific knowledge necessary for the production of a fictitious -narrative corresponding to that did not exist in the minds of men -previous to this, the last quarter of the nineteenth century. Up to -this time the knowledge of the scientific principles involved was -confined to one man,—Christ Jesus.</p> - -<p>It is noteworthy, in this connection, that Jesus was in the habit of -healing by what is known at this day as "absent treatment;" that is, -healing when at a distance from the patient, and without his knowledge. -The healing of the nobleman's son at Capernaum is a striking example -of this. The nobleman met Jesus at Cana, and besought him to heal his -son, who was at the point of death. Without going near the patient, -Christ said to the nobleman: "Go thy way; thy son liveth." It was -afterwards ascertained that at the same hour the fever left the young -man, and he recovered. The principles involved in absent treat<span class="pagenum"><a name="Page_357" id="Page_357">[Pg 357]</a></span>ment -have been fully explained in another chapter, and will not be repeated -here; I may remark, however, that the most perfect faith that can -be obtained for therapeutic purposes is that which arises from a -telepathic suggestion to the subjective mind of the patient, when he is -objectively ignorant of the fact that anything is being done for him. -It is evident that Jesus fully understood this law, as he did all the -laws of mental therapeutics. The patient in this case was objectively -ignorant of the effort made to heal him; he was, therefore, objectively -passive, and no adverse auto-suggestion was possible. The father also -was full of faith, or he would not have entreated Jesus in such earnest -and pathetic terms to save his son. The conditions were therefore as -perfect as possible for successful absent treatment.</p> - -<p>The healing of the centurion's servant was a parallel case. It was on -this occasion that Jesus declared, "I have not found so great faith, -no, not in Israel."</p> - -<p>It is needless to multiply instances to illustrate the fact that -Jesus healed by the same law which prevails at this day,—the law of -faith. It seems like arguing a self-evident proposition to show that -he required that condition on the part of the patient to enable him to -heal the sick or to do any mighty work. He never pretended to be able -to dispense with that condition, or to be superior to the law which -he proclaimed to the world. When he said anything about it he always -gave the patients to understand that it was through faith that they -were made whole. The New Testament is full of such expressions as: "Thy -faith hath made thee whole;" "According to your faith be it unto you;" -"If thou canst believe, all things are possible to him that believeth;" -"Said I not unto thee that if thou wouldst believe, thou shouldst see -the glory of God?" These were neither idle nor untruthful expressions.</p> - -<p>On the other hand, it was said of him that at his own home he failed to -do many mighty works, "because of their unbelief." The condition was -absent there, because the people had known him from boyhood, and could -not believe that the "carpenter's son" could do any mighty works.<span class="pagenum"><a name="Page_358" id="Page_358">[Pg 358]</a></span> -Besides, as Jesus himself remarked, "a prophet is not without honor -save in his own country."</p> - -<p>Faith was the essential prerequisite to the exercise of all the -power that he possessed, and it was the condition precedent to its -inheritance by those who were to come after him.</p> - -<blockquote> - -<p>"And these signs shall follow them that believe; In my name shall -they cast out devils; they shall speak with new tongues;</p> - -<p>"They shall take up serpents; and if they drink any deadly thing, -it shall not hurt them; they shall lay hands on the sick, and they -shall recover."<a name="FNanchor_47_47" id="FNanchor_47_47"></a><a href="#Footnote_47_47" class="fnanchor">[47]</a></p></blockquote> - -<p>Again,—</p> - -<blockquote> - -<p>"Verily, verily, I say unto you, He that believeth on me, the works -that I do shall he do also; and greater works than these shall he -do; because I go unto my Father."<a name="FNanchor_48_48" id="FNanchor_48_48"></a><a href="#Footnote_48_48" class="fnanchor">[48]</a></p></blockquote> - -<p>Christ transmitted his power as a sacred heritage to all mankind. -He had taught his followers, by precept and example, the conditions -necessary to its exercise. Those conditions were expressed in the one -word, <i>faith</i>. He never intimated to them that he healed by any other -method than that which he transmitted to them. His example would have -been lost to mankind if it were not illustrative of his precepts. It -would be valueless to the world if it did not illustrate the principles -of the science which he taught. To seek to cast a shade of doubt upon -the verity of his teachings, to intimate a want of harmony between his -practice and his precepts, is to attempt to rob him of the glory and -honor due to one who was able to divine the fundamental laws of our -being, nineteen hundred years before his teachings could be verified -by the inductive process of science, and to destroy the force of the -strongest internal evidence of the truth of sacred history.</p> - - -<div class="footnotes"><h3>FOOTNOTES:</h3> - -<div class="footnote"> - -<p><a name="Footnote_39_39" id="Footnote_39_39"></a><a href="#FNanchor_39_39"><span class="label">[39]</span></a> Matthew xiii. 10, 11, 13, 15, 34, 35.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_40_40" id="Footnote_40_40"></a><a href="#FNanchor_40_40"><span class="label">[40]</span></a> John xvi. 12.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_41_41" id="Footnote_41_41"></a><a href="#FNanchor_41_41"><span class="label">[41]</span></a> John xvi. 13.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_42_42" id="Footnote_42_42"></a><a href="#FNanchor_42_42"><span class="label">[42]</span></a> John xv. 26, 27.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_43_43" id="Footnote_43_43"></a><a href="#FNanchor_43_43"><span class="label">[43]</span></a> Matthew xvii. 20.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_44_44" id="Footnote_44_44"></a><a href="#FNanchor_44_44"><span class="label">[44]</span></a> Luke xvii. 12-19.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_45_45" id="Footnote_45_45"></a><a href="#FNanchor_45_45"><span class="label">[45]</span></a> See the chapters on Mental Therapeutics.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_46_46" id="Footnote_46_46"></a><a href="#FNanchor_46_46"><span class="label">[46]</span></a> Mark v. 35-43.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_47_47" id="Footnote_47_47"></a><a href="#FNanchor_47_47"><span class="label">[47]</span></a> Mark xvi. 17, 18.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_48_48" id="Footnote_48_48"></a><a href="#FNanchor_48_48"><span class="label">[48]</span></a> John xiv. 12.</p></div></div> - - - - - -<p class="center"> -<img src="images/illus025.jpg" alt="illustration" /> -</p> - - -<hr class="chap" /> -<p class="ph2"><a name="CHAPTER_XXIV" id="CHAPTER_XXIV">CHAPTER XXIV.</a></p> -<p><span class="pagenum"><a name="Page_359" id="Page_359">[Pg 359]</a></span></p> -<p class="center">THE PHYSICAL MANIFESTATIONS OF CHRIST (<i>continued</i>).</p> - -<blockquote> - -<p class="hang">The Word <i>Faith</i> in its Application to Psychic Phenomena.—Its -Definition.—An Epitome of the Law of Suggestion.—Subjective -Faith only required.—Illustrative Incident.—The "Spoken -Word."—Jesus knew the Law, and always acted within its -Limitations.—Intuitive Perception of the Laws of the Soul.—His -Manhood and its Limitations.—Our Warranty of Title as Sons of -God.—Christ constantly controlled by Reason.—His Subjective -Powers subservient.—The Three Temptations illustrative.—The Great -Lesson to Mankind.—The Normal Exercise of Subjective Power.—Simon -the Sorcerer.—Miracle not a Necessary Explanation of the Power of -Christ.—Conclusions.</p> -</blockquote> - - -<p class="drop"><span class="uppercase">In</span> proceeding to make a more direct application of our hypothesis to -the doctrines of Jesus, it will be necessary first to consider the -meaning of the word <i>faith</i> as it was employed by him, and as it must -be understood in its application to all psychic phenomena.</p> - -<p>In the common acceptation of the term, faith is "belief; the assent -of the mind to the truth of what is declared by another, resting -solely and implicitly on his authority and veracity; reliance on -testimony."<a name="FNanchor_49_49" id="FNanchor_49_49"></a><a href="#Footnote_49_49" class="fnanchor">[49]</a> "The faith of the gospel is that emotion of the mind -which is called 'trust,' or 'confidence,' exercised towards the moral -character of God, and particularly of the Saviour."<a name="FNanchor_50_50" id="FNanchor_50_50"></a><a href="#Footnote_50_50" class="fnanchor">[50]</a></p> - -<p>It is obvious that neither of these definitions properly characterizes -that emotion of the mind, called <i>faith</i>, which is the necessary -prerequisite condition of the mind of a<span class="pagenum"><a name="Page_360" id="Page_360">[Pg 360]</a></span> person to enable him to confer -or to receive the benefits of psychic power.</p> - -<p>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 <i>faith</i> 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.</p> - -<p>Faith, therefore, in the sense in which Jesus employed it, may be -defined as the assent of the soul, or subjective mind, to the truth of -what is declared to be true.</p> - -<p>In other words, faith is that emotion of the human soul which consists -in the unhesitating acceptance and belief in the absolute verity of a -suggestion.</p> - -<p>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 auto-suggestion. The latter may arise -from intense prejudice, or from natural scepticism regarding phenomena -not under<span class="pagenum"><a name="Page_361" id="Page_361">[Pg 361]</a></span>stood. It is, however, comparatively easy to overcome an -auto-suggestion, in the treatment of disease, for the patient is -generally anxious to be cured, and is willing to assume a passive state -of mind; and this is generally all that is necessary. Moreover, the -subjective mind, ever on the alert for any means of preserving the -life or health of the individual, will readily accept a therapeutic -suggestion if there is no active counter auto-suggestion. If the healer -understands the law of auto-suggestion, and advises his patient that he -can overcome the effect of objective unbelief by a simple assertion of -belief, salutary results all the more readily follow.</p> - -<p>A remarkable instance illustrating this principle occurred in the -history of Jesus. It was in the case of the man who brought his son -to be healed, who was afflicted with a "dumb spirit." He had gone to -Jesus' disciples, who failed to effect a cure. In despair, he appealed -to the Master, saying:—</p> - -<blockquote> - -<p>"If thou canst do any thing, have compassion on us, and help us.</p> - -<p>"Jesus said unto him, If thou canst believe, all things are -possible to him that believeth.</p> - -<p>"And straightway the father of the child cried out, and said with -tears, Lord, I believe; help thou mine unbelief."<a name="FNanchor_51_51" id="FNanchor_51_51"></a><a href="#Footnote_51_51" class="fnanchor">[51]</a></p></blockquote> - -<p>Whereupon Jesus rebuked the foul spirit and commanded it to come out of -the boy, "and enter no more into him." And the boy was instantly healed.</p> - -<p>Now, the whole circumstances surrounding this case were calculated -to render the father sceptical concerning the power of Jesus to heal -his son. He had gone to the disciples, and they had failed. When he -appealed to Jesus he said: "If thou canst do any thing, have compassion -on us, and help us." This expression plainly implied a doubt. After -Jesus had explained that belief was a necessary condition of success, -the father cried out: "Lord, I believe; help <i>thou</i> mine unbelief." -This expression plainly indicated a want of objective faith. But he -spoke the words, "I<span class="pagenum"><a name="Page_362" id="Page_362">[Pg 362]</a></span> believe," and then intimated to Jesus that his -real belief depended upon him. He uttered the words "I believe" in -pursuance of an earnest desire to comply with the conditions imposed, -and that was sufficient. These words constituted an auto-suggestion -from his objective mind to his subjective mind; and Jesus was satisfied -with that compliance with his demand for faith, and he instantly healed -the sufferer. He knew the law, and was fully aware that any lingering -objective doubt remaining in the father's objective mind could not -prevail against the "spoken word" of faith.</p> - -<p>This case is also illustrative of the principle discussed in the -previous chapter; namely, the desirability of having a favorable mental -environment, especially in cases where the objective mind of the -patient could not be appealed to. The boy was in a state of complete -objective insensibility. The father was the only one present who was -in telepathic rapport with him. Hence the importance of impressing -the father's subjective mind with faith, to the end that his mental -condition might be impressed upon the subjective mind of the son, and -by that means exert a favorable influence upon the latter by telepathic -suggestion. In this case the father's spoken word of belief was a more -potent suggestion than his objective doubts, and the son's subjective -mind, ever alert, seized upon the suggestion; and Jesus, by means of a -suggestion uttered in a solemn tone of supreme authority, healed him -instantly.</p> - -<p>I do not mean to say that Jesus could not heal in such cases where the -mental environment was unfavorable; but the fact that he took infinite -pains, wherever practicable, to secure the best conditions, shows that -he understood the law and worked within its limitations.</p> - -<p>Certain it is that he never performed any of his wonderful works -outside the laws which he proclaimed, nor did he ever intimate that -he could do so. It is true that his biographers did not always relate -the details of the transactions recorded; but it must be remembered -that they wrote at a later day, and may not have been in possession -of all the details. It is, however, a marvellous fact,<span class="pagenum"><a name="Page_363" id="Page_363">[Pg 363]</a></span> and one which -constitutes indubitable evidence of the truth of his history, that -in no instance do they relate a single act performed or word spoken -by him, relating to the healing of the sick, that does not reveal -his perfect knowledge of and compliance with the laws which pertain -to mental therapeutics as they are revealed in modern times through -experiment and the processes of inductive reasoning.</p> - -<p>There is but one legitimate conclusion, and that is that the -discoveries of modern science demonstrate the essential truth of the -history of the physical manifestations of Jesus.</p> - -<p>The next question is, How did it happen that Jesus came into possession -of the knowledge of the true science of mental therapeutics, when no -one else in all the world at that time knew its rudiments? It may -be true, and doubtless it is true, that there were mental healers -before his time, who, by various methods, performed wonderful works in -psycho-therapeutics. But it must be conceded that he was the first who -evinced a true knowledge of the underlying principles of the science. -He it was who first divined the very essence of that science, and -proclaimed it to the world in the one word <i>faith</i>. That word embraced -all that it was necessary for the world to know at that time. Faith, -and the means of acquiring it, is the substance of all that he taught -to his disciples concerning the means of healing the sick; and it was -all that was necessary to enable them to imitate his example and to -transmit the power to those who should come after them. To use his own -language, it was all that they could bear. It was the exoteric science -of mental healing. The esoteric doctrine he reserved for the time -when mankind, inspired by the "Spirit of truth," which he promised, -should be able to discover it for themselves. His was the "dispensation -of faith." The "dispensation of knowledge" was yet to come. That he -was in possession of the knowledge of the underlying principles of -the whole science of mental healing is all but self-evident. No man -without that knowledge could have done what he did to secure the most -favorable conditions for the exercise of his power. It required a full<span class="pagenum"><a name="Page_364" id="Page_364">[Pg 364]</a></span> -comprehension of the law of suggestion, a thorough knowledge of the -law of telepathy, a complete realization of the dual nature of the -mind of man, and the power of the soul over the functions of the body, -to enable him to take the seven steps preparatory to the raising of -Jairus' daughter from the dead. If he had failed in that attempt, his -preparatory steps to that end would nevertheless have demonstrated his -knowledge of the laws which pertain to healing by psychic power.</p> - -<p>The theologian will find a ready-made answer to the question, How did -Jesus come into possession of knowledge which it has taken nineteen -hundred years of scientific research to verify? His answer will be: -"By direct inspiration from God; by virtue of his being the Son of -God,—one with the Father." I shall not attempt to gainsay this -proposition, but shall endeavor to show that it is true in the highest -and best sense of the expression. In doing so I shall not discuss the -question of his miraculous birth; I leave that to the theologian. I -desire simply to show that, whatever may have been the conditions of -his birth, he took upon himself the nature and attributes of humanity, -and subjected himself to its physical conditions and limitations. In -other words, his wondrous works were performed within the domain of -the same natural laws which limit the powers of all mankind. He was a -man, and merely a man, in his physical life and manifestations, and -differed from other men only in the degree of his faculties and in the -possession of the intuitive power of perception of the laws of the soul -in its relations to the physical world and to God.</p> - -<p>I have shown that Jesus did not find it necessary to go outside the -pale of natural law for the power to perform his mighty works, that he -not only operated within the domain of natural law, but even avowed and -proclaimed the fact to the world. It remains for me to show that his -knowledge of those laws was obtained through the operation of natural -law, and without the necessity of our invoking the aid of miraculous -power.</p> - -<p><span class="pagenum"><a name="Page_365" id="Page_365">[Pg 365]</a></span></p> - -<p>It will be remembered that in a former chapter of this book it was -shown that the subjective mind, or soul, of man possesses the inherent -power to <i>perceive</i>, under certain exceptional conditions not clearly -defined, those operations of nature which are governed by fixed laws. -It was by means of this power of instantaneous perception of the laws -of numbers that Zerah Colburn, before his objective education was -sufficient to enable him to understand the power of the nine digits, -was enabled instantly to state the cube root of any number that was -given him. He could never give any explanation of the means by which -the result was accomplished. It was beyond his own objective powers of -comprehension. He simply perceived the truth.</p> - -<p>It was this power that enabled Blind Tom to perceive the laws of the -harmony of sounds. He was without objective education, and devoid of -the capacity to acquire one; but from the moment when he discovered an -old piano in an unused room of his master's mansion, he was able to -improvise beautiful melodies, and to reproduce with remarkable accuracy -a piece of music after once hearing it played.</p> - -<p>This is a power which transcends reason, and is independent of -induction. Instances of its development might be multiplied -indefinitely, but it is not necessary in this connection to enlarge -upon a fact which will receive the instant assent of the intelligent -reader when his attention is called to it. In this objective existence -of ours, trammelled as is the human soul by its fleshly tabernacle, it -is comparatively rare that conditions are favorable to the development -of the phenomena. But enough is known to warrant the conclusion that -when the soul is released from its objective environment it will be -enabled to perceive all the laws of its being, to "see God as he is," -by the perception of the laws which he has instituted. It is the -knowledge of this power which demonstrates our true relationship to -God, which confers the warranty of our right to the title of "sons -of God," and confirms our inheritance of our rightful share of his -attributes and powers,—our heirship of God, our joint heirship with -Jesus Christ.</p> - -<p><span class="pagenum"><a name="Page_366" id="Page_366">[Pg 366]</a></span></p> - -<p>It was this power of perception of truth without the necessity of -resorting to the slow and laborious processes of induction that enabled -Christ to divine the whole law of mental therapeutics. Science, after -nineteen hundred years of induction, has demonstrated the fact that -he perceived the whole law and applied it with scientific accuracy. -The most marvellous part of it all is that the account of it has been -preserved and transmitted with such fidelity of scientific detail.</p> - -<p>Leaving out of consideration the question of the alleged miraculous -conception and birth of Christ, it is certain that he was exceptionally -endowed, morally, physically, and mentally. No man ever before -possessed the subjective power that he did. And yet, unlike most of -those of modern times who are exceptionally endowed with that power, -his objective faculties and his subjective powers seem to have been -harmoniously balanced and developed. This is shown by his perfect -moral character and attributes. It is demonstrated by the fact that -his subjective mind was always under the perfect control of his -reason. In these respects he presents a most striking contrast to the -great majority of persons, especially of the present day, who are in -possession of great subjective powers. Not clearly understanding the -relationship between their objective and subjective faculties, they -allow the latter to usurp control. They realize the wonderful powers -and attributes of the human soul, but they fail to understand its -equally wonderful, but necessary, limitations. They realize that the -soul is "God in us," and naturally conclude that it is endowed with all -god-like attributes. They fail to realize that while it is imprisoned -in the body, it must be limited and controlled by its objective -environment. They cannot understand that the soul, as long as it is -amenable to control by the power of suggestion, must necessarily be -limited in its powers of reasoning. Most important of all, they fail to -understand that the soul is the seat of all human passion and emotion; -that, uncontrolled by objective reason, it runs riot at the bidding of -every immoral suggestion; that his objective<span class="pagenum"><a name="Page_367" id="Page_367">[Pg 367]</a></span> powers of reason were -given to man to enable him to train the soul for eternity,—to work out -his own salvation.</p> - -<p>The whole life of Christ is an illustration of the fact that he knew -the law, and, knowing it, employed his subjective powers in their -legitimate domain, and never suffered himself to be tempted to allow -them to usurp the throne of reason.</p> - -<p>The account of his temptations in the wilderness is a striking -illustration of this fact, and it teaches a lesson to humanity of -the utmost practical importance. Like all the recorded events of his -life, it is intended to illustrate a great principle. It is not a -mere literal history of an episode in his career, in which a personal -devil figured at a disadvantage. To suppose that he could be tempted -by such a devil as has been pictured by some, would be to degrade him -below the level of common humanity. But to interpret the story as a -symbolical vision appearing to Christ after his forty days' fast in the -wilderness, is to find in it one of the most important lessons ever -conveyed to humanity.</p> - -<p>He was just entering upon his ministry. He had shut himself out from -the world for forty days, preparatory to entering upon his work. He -employed his time in silent contemplation and earnest prayer for -strength and power and Divine guidance. He fasted all this time, as a -physical preparation necessary to the attainment of the full powers of -the soul. At the end of that time, conscious of the full possession of -subjective power such as no man ever before attained, contemplating -the career upon which he was about to enter, realizing all its -possibilities for good and all its opportunities for the attainment of -personal power and aggrandizement, the temptation came. His subjective -mind was the tempter. Reasoning deductively from the consciousness of -transcendent power, and selfishly, in obedience to the laws of its -being, it pictured to the imagination of Jesus all the possibilities -in store for him if he chose to exercise his power for selfish ends. -The first temptation appealed to his sense of personal necessity. He -was poor. "He had not where to lay his head" at night. He was dependent -upon the bounty of his friends for his daily food.<span class="pagenum"><a name="Page_368" id="Page_368">[Pg 368]</a></span> In the pursuit of -his mission he had the prospect before him of being often thrown among -strangers hostile to his faith; and his immediate necessities, after -his forty days' fast, gave intensity to the temptation and suggested -its concrete form. It came in the words: "If thou be the Son of God, -command that these stones be made bread." Jesus understood the vision, -not only as pertaining to his present necessities, but, in its broader -sense, as a temptation to the exercise of his power for selfish -personal ends, for the promotion of his individual ease and comfort.</p> - -<p>It was then that his objective power of reason asserted itself, and he -refused to allow his subjective mind to usurp control. He knew that -his mission on earth could not be promoted by the employment of his -subjective powers for the purpose of ministering to his own selfish -wants. Therefore he spurned a temptation which, if yielded to, would -weaken the altruistic sentiment which was regnant in him.</p> - -<p>His next temptation followed the first in deductive logical sequence. -It came in the form of a symbolical vision, in which he saw himself -placed upon a pinnacle of the temple, and a voice said: "If thou be -the Son of God, cast thyself down: for it is written, He shall give -his angels charge concerning thee: and in their hands they shall bear -thee up, lest at any time thou dash thy foot against a stone." This -suggestion was a sequence to the other, for it was as much as to say: -"If you wish to heal the sick, exhibit your power in public, where all -men can see and know that you have the power to preserve your own life. -Then will you receive the plaudits of the multitude, and their faith in -you will be made strong."</p> - -<p>His answer to this, "Thou shalt not tempt the Lord thy God," conveys, -in one brief sentence, a valuable and important lesson pertaining to -the exercise of subjective power,—a lesson the importance of which, -in its application to the science of mental therapeutics, cannot be -overestimated. In its general sense it means that subjective power -should never be exercised for purposes of mere display. The tempter -appealed to his love of approbation, his pride of<span class="pagenum"><a name="Page_369" id="Page_369">[Pg 369]</a></span> power, his desire -for the plaudits of the multitude, tempered by the insidious suggestion -that, by the public exhibition of his power, he could all the more -readily secure the confidence of the people and promote the object of -his mission. He had refused to exercise his power for the purpose of -securing his own ease and comfort, for the reason that his mission, -in part, was to relieve the sufferings of others; and now he was -tempted to promote that object by a public display in the presence -of an admiring multitude. There was nothing morally wrong in either -suggestion. It is not wrong, <i>per se</i>, to produce bread, or to take -measures to secure our own comfort. Nor is it wrong, in itself, to give -a public exhibition for a good purpose; but from the standpoint from -which he viewed it, both were wrong in principle and practice. The -first would interfere with, and endanger the success of, his mission; -the second would be trifling with the gift of God. It would be a wanton -exercise of a power which is given, not for idle display, but for the -promotion of the highest good of mankind, when exercised within its -legitimate sphere.</p> - -<p>But there was another and a more potent reason still for his refusal to -exercise his power for purposes of display. It is a reason which the -world is just beginning to appreciate. It is a reason which finds its -justification in the fundamental principles pertaining to the exercise -of psychic power. As in all the words and deeds of Christ, there was -a scientific principle underlying the sententious expression employed -in his rejection of the second temptation. This principle applies with -special force to the employment of psychic power to the healing of the -sick.</p> - -<p>It has been shown in a former chapter that the normal functions of the -subjective entity consist in the performance of those acts which tend -to the preservation and perpetuation of the human race. It has also -been shown that all exercise of subjective power outside that domain -is abnormal, and, consequently, injurious. As this subject has been -sufficiently enlarged upon elsewhere, it need only be mentioned here. -It was this principle which Christ desired to illustrate and enforce, -and he never neglected an oppor<span class="pagenum"><a name="Page_370" id="Page_370">[Pg 370]</a></span>tunity to do so by precept or example. -As before remarked, it applies with special force to the exercise of -that power for the purpose of healing, and it teaches a most important -and salutary lesson both to healer and patient. It is this: that no one -should ever presume to violate the laws of health for the mere purpose -of showing to himself or to others that he has the psychic power to -heal himself. A necessary or an unavoidable act may be performed which -is ordinarily injurious to health, or even dangerous to life, and -psychic power may be invoked to avert the natural consequences; but -when one wantonly violates the laws of health for the mere purposes of -display, he is apt to find that the power to avert the consequences has -deserted him. He has violated the commandment uttered by the Saviour on -that occasion: "Thou shalt not tempt the Lord thy God." He has violated -a law of nature, a law of psycho-therapeutics, which Christ thus -sententiously formulated for the guidance of all who should come after -him. Like all the other laws which he revealed to mankind, it applies -with equal force now as it did when he first promulgated it nineteen -hundred years ago; and it may safely be said that there is no one act -of his life that more clearly discloses his perfect knowledge of the -laws which pertain to the normal exercise of subjective power than his -rejection of the three temptations.</p> - -<p>His next temptation came in the form of a symbolical vision, in which -he saw himself, figuratively, upon the top of "an exceeding high -mountain," from which he could view "the kingdoms of the world, and the -glory of them."</p> - -<p>The other temptations attacked his usefulness as a man. The third -was directed against his spiritual mission also. It came in a more -insidious form than either the first or second, for its promises -included both. It was equivalent to saying: "You see the wide world -before you, with all its comforts, its honors and glory, its wealth and -splendor and power. All these can you acquire by the exercise of that -potent force with which you have been invested."</p> - -<blockquote> - -<p>"Then saith Jesus unto him, Get thee hence, Satan: for it is -written, Thou shalt worship the Lord thy God, and him only shalt -thou serve."</p></blockquote> - -<p><span class="pagenum"><a name="Page_371" id="Page_371">[Pg 371]</a></span></p> - -<p>Again had reason triumphed over the natural, instinctive suggestions of -his human nature. Again had he refused to employ the power with which -he had been invested, outside the limits of its legitimate domain. -Again had he taught a lesson to humanity by illustrating the normal -relations between the objective and subjective faculties,—between -reason and instinct. In his rejection of the last temptation he did -more,—he exhibited his entire devotion to the objects of his spiritual -mission. He had come into the world, taking upon himself the yoke and -burden of common humanity. He was circumscribed by the limitations of -its laws, municipal, ecclesiastical, and natural. He willingly obeyed -them all. His lot was cast among a poor and humble people. He must -mingle familiarly with them if he would impress them with the grand and -awful simplicity of his philosophy. If he placed himself above the laws -of the land, he would be proscribed. If he transcended or violated the -laws of nature, his example would be lost to common humanity. If he -sought the worldly wealth and secular power which was within his grasp, -he would be feared, but not loved, by the people whose destiny it was -to be the first recipients of his teachings, the beneficiaries of his -power, the witnesses of his example, the recorders of his testament.</p> - -<p>This digression from the main point of our present argument seemed -necessary in order to show how perfectly the subjective mind of Jesus -was under the control of his objective reason. Besides, there is no -one act of his life that more clearly discloses his perfect knowledge -of the laws which pertain to the normal exercise of subjective power, -and his firm determination never to exercise that power outside of its -legitimate domain, or for purposes of private advantage or emolument, -than his rejection of the three temptations. That these principles -actuated him is shown by his every act and word. That he taught them -in their purity to his apostles is shown in the indignant reply of -Peter to Simon the sorcerer, who offered a money consideration to -Peter to purchase the secret of his power. Knowing that Simon was a -professional magician, and suspecting<span class="pagenum"><a name="Page_372" id="Page_372">[Pg 372]</a></span> that he desired only to add to -his <i>répertoire</i> of stock exhibitions of occult powers, the apostle -rebuked him in these memorable words:—</p> - -<blockquote> - -<p>"Thy money perish with thee, because thou hast thought that the -gift of God may be purchased with money. Thou hast neither part -nor lot in this matter: for thy heart is not right in the sight of -God."<a name="FNanchor_52_52" id="FNanchor_52_52"></a><a href="#Footnote_52_52" class="fnanchor">[52]</a></p></blockquote> - -<p>I now recur to the main question under discussion: How did Jesus -obtain the scientifically accurate and exclusive knowledge of the laws -pertaining to the exercise of subjective power, of which every act and -word of his demonstrates his possession?</p> - -<p>The ready and easy answer of unreasoning faith is, "Miracle." But is -it necessary in this case to invoke the aid of such an explanation? -Clearly not. Without entering upon the discussion of the vexed question -of the possible existence of the power to work a miracle, it must be -held as a self-evident proposition that we should never convert an -event into a miracle when there is a satisfactory explanation within -the known laws of nature.</p> - -<p>In this case the necessity does not exist to presuppose a miraculous -intervention of Divine power, since God has given to every human -soul the inherent power, under certain conditions, to <i>perceive</i> and -comprehend the fixed laws of nature. What those conditions are, we may -never know. That they exist, the events within common knowledge amply -demonstrate. That they are exceptional, goes without saying. No one -man has ever been able to perceive all the laws during his objective -existence. One perceives the law of numbers, another that of the -harmony of sounds, another that of the harmony of colors, and so on.</p> - -<p>Jesus Christ perceived spiritual law.</p> - -<p>That his intuitions were scientifically exact, so far as they pertained -to the subject of his physical manifestations in healing the sick, -is amply demonstrated by comparison of what he did and said with the -discoveries of modern science within this, the last quarter of the -nineteenth century.</p> - -<p><span class="pagenum"><a name="Page_373" id="Page_373">[Pg 373]</a></span></p> - -<p>I have purposely refrained from commenting on the accounts of his -physical manifestations other than those of healing the sick, for the -reason that science in the Western world as yet furnishes little or -no data for comparison. I cannot refrain, however, from calling the -attention of the reader to the fact that a few years ago sceptics were -just as incredulous regarding the biblical accounts of Christ's healing -the sick as they still are regarding his feeding of the multitude -on the five loaves and the two fishes. It must be remembered that -experimental knowledge of the occult sciences is still in its infancy -in the Western world, and that what is regarded as a miracle to-day may -be known to be a scientific fact to-morrow. In the mean time enough is -known to the scientific world to-day to demonstrate the essential truth -of the physical history of Jesus of Nazareth. It remains to show what -light the scientific discoveries of the nineteenth century shed upon -his spiritual philosophy.</p> - - - - - -<div class="footnotes"><h3>FOOTNOTES:</h3> - -<div class="footnote"> - -<p><a name="Footnote_49_49" id="Footnote_49_49"></a><a href="#FNanchor_49_49"><span class="label">[49]</span></a> Webster.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_50_50" id="Footnote_50_50"></a><a href="#FNanchor_50_50"><span class="label">[50]</span></a> Dwight.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_51_51" id="Footnote_51_51"></a><a href="#FNanchor_51_51"><span class="label">[51]</span></a> Mark ix. 22-24.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_52_52" id="Footnote_52_52"></a><a href="#FNanchor_52_52"><span class="label">[52]</span></a> Acts viii. 20, 21.</p></div></div> - - - - - -<p class="center"> -<img src="images/illus026.jpg" alt="illustration" /> -</p> - - -<hr class="chap" /> -<p class="ph2"><a name="CHAPTER_XXV" id="CHAPTER_XXV">CHAPTER XXV.</a></p> -<p><span class="pagenum"><a name="Page_374" id="Page_374">[Pg 374]</a></span></p> -<p class="center">THE SPIRITUAL PHILOSOPHY OF CHRIST.</p> - -<blockquote> - -<p class="hang">Even now, after eighteen centuries of Christianity, we may be -involved in some enormous error, of which the Christianity of the -future will make us ashamed.—<span class="smcap">Vinet.</span><br /> - -The Necessity of Signs and Wonders.—Christ's Work was for all -Time.—His Consummate Wisdom.—Signs and Wonders as Evidence.—His -Perception of Spiritual Laws.—The Perceptive Powers of the -Soul.—Propositions.—Presumptive Evidence of his Knowledge of -Spiritual Laws.—Condition precedent to Immortality.—Faith the -Essential Condition.—The Declarations of Christ.—He meant -just what He said.—The Doctrines of the Church.—Literal -Extinction of the Soul through Unbelief.—Belief essential -to Salvation.—Belief will not avert the Consequences of -Sin.—Inherent Probabilities.—The Conscious Existence of the -Soul.—The Law of Suggestion applied.—Scepticism constitutes a -Fatal Suggestion.—Phenomena of Hypnotism illustrative.—Souls of -Animals have no Conscious Existence; hence not Immortal.—Christ -as a Saviour of Souls.—His Doctrine new to the World, but -scientifically correct.</p> -</blockquote> - - -<p class="drop"><span class="uppercase">When</span> Jesus said to the nobleman of Capernaum, "Except ye see signs and -wonders, ye will not believe," he not only correctly summarized the -then existing attitude of the public mind in reference to the doctrines -which he proclaimed, but he declared with prophetic exactitude that -which is as true to-day as it was when he uttered it in Galilee. -He said it, not reproachfully, but as a statement of a condition -inevitable from the nature of things, which must be recognized and -dealt with in a practical manner. The wisdom shown in yielding to the -demand for "signs and wonders" in that day is obvious. Without it -the people could not believe; with it they<span class="pagenum"><a name="Page_375" id="Page_375">[Pg 375]</a></span> could not doubt. To them -it was the power of God, working through miracle. It was to them a -sign and symbol of puissance and authority. To doubt the word of one -who was able to work such wonders was to doubt the evidence of their -senses. Without that evidence the spiritual doctrines of Jesus would -have been to them without sanction of authority. Logic and reason -would have been wasted on the people of that age. Their belief that -the signs and wonders were wrought in defiance of natural law was the -only circumstance that could command their respect. Their idea was -that the only way in which God could manifest his power was by some -signal violation of his own laws. To attempt to show them that Christ -healed the sick by a strict observance of natural law would have been -as futile as to attempt to teach a new-born babe the principles of the -differential calculus. To convince them of the fact would be to destroy -their faith in the power of God. Jesus taught them all that they could -understand,—all that it would benefit the world to know in that era of -civilization. He was working, not only for the people of his own time, -but for all future generations. He laid his foundations broad and deep, -and with the most consummate wisdom. He not only conferred the benefits -of his power upon the people of his own race and country, but he left -indubitable evidences of the truth of his history and of his doctrines -for all future generations.</p> - -<p>Conceding, for the sake of the argument, that Jesus possessed the power -to work a miracle,—that is, to work outside of the domain of natural -law and in defiance of it,—his consummate wisdom in refraining from -the exercise of that power is now manifest. If he had wrought his -wonders by miracle, only the eye-witnesses of his works would have -been benefited; for there would have been no means provided by which -future generations could verify his history. But if he performed his -works by and through the operations of natural law, it only remains for -science to rediscover that law, in order to demonstrate the truth of -his history. His consummate wisdom is, therefore, manifest<span class="pagenum"><a name="Page_376" id="Page_376">[Pg 376]</a></span> in that he -did leave a record, told with such accuracy of detail, that the science -of this generation can verify its truth.</p> - -<p>The immediate necessity for showing signs and wonders to his people -was what he declared it to be,—namely, "that they might believe" in -him; that they might be convinced of his power, and have faith in his -declaration.</p> - -<p>But he had a grander and a nobler object still than the conversion -of the few people of his own race and country. He foresaw the time -when mankind would not be content to rest its faith upon the dictum -of a history written by obscure and unknown men; when the world would -refuse to believe in the possibility of miracles, and demand a reason -for faith in him, in his works, and in his spiritual doctrines. We -have already seen how amply the truth of the history of his physical -manifestations has been vindicated by the discoveries of modern science.</p> - -<p>But he had a more far-reaching wisdom still. It would avail the world -little, simply to know the truth of his physical history, if by that -means he could not demonstrate the truth of his spiritual doctrines -and philosophy. And it is just here that his utterance to the nobleman -of Capernaum applies with equal force to the people of the present -day, "Except ye see signs and wonders, ye will not believe." It is -now apparent that those signs and wonders were as necessary for the -confirmation of the faith of the scientific investigator of to-day as -they were to convince the people of his day that he was invested with -power and authority. Without them there would have been no means by -which we could prove even his probable existence. With them we are put -into possession of data which, by comparison with the known facts of -contemporary science, enable us to predicate with moral certainty his -existence and the essential truth of his history.</p> - -<p>They do more. They enable us to know with scientific certainty that -he was in possession of an accurate knowledge of the laws which -pertain to his physical manifestations; and they logically justify us -in the conclusion that<span class="pagenum"><a name="Page_377" id="Page_377">[Pg 377]</a></span> by the same means he obtained possession of -a knowledge of the laws which pertain to the conditions of immortal -life. The subject-matter is the same. His physical manifestations -were exhibitions of the powers of the soul. The philosophy of his -psychic power is the philosophy of the soul in its relations to the -physical man. The philosophy of immortality is the philosophy of the -soul in its relations to God. A change in its environment does not -change the nature or attributes of the soul; and hence we may infer -with irresistible logic that Jesus was as correct in his inferences or -knowledge concerning the life beyond as he was scientifically accurate -in his knowledge of the laws of the soul in its relation to its -physical environment.</p> - -<p>In discussing the above proposition, the question as to how it was -possible for Jesus to obtain a knowledge of the condition of the -soul after the death of the body will first be considered. It has -already been shown that under certain conditions the soul perceives -with absolute accuracy the fixed laws of nature. It has also been -shown that the soul does not possess during its sojourn in the flesh -the power of inductive reasoning, but that its powers of reasoning -deductively from any suggested premise are marvellous. I have ventured -to use the expression in that connection, that "the subjective mind -reasons deductively with extraordinary acumen." I have not ventured -the assertion that its deductions are infallible, though there is good -reason to believe that under certain conditions the assertion would be -substantially correct. The instances cited of mathematical prodigies -would seem to bear out that assertion. The power of perception in them -must be perfect, or there would be nothing to distinguish them from -other mathematicians. Their answers to mathematical problems, to be -remarkable, must be correct. That they are correct would seem to give -us warrant for the inference that under favorable conditions the powers -of the soul for correct deductive reasoning, or perception of fixed -laws, are perfect. If it is true in mathematics, it must be true in all -other matters governed by fixed laws, especially since all the<span class="pagenum"><a name="Page_378" id="Page_378">[Pg 378]</a></span> forces -of nature are correlated, and all are governed by mathematical laws.</p> - -<p>It has also been shown that the deductions of the subjective mind are -always logically accurate, even though the premises may be false. Any -one who has had experience in dealing with persons in a hypnotic trance -will bear me out in that statement.</p> - -<p>The question now arises, What are the conditions necessary to give -us assurance of infallible deductions from given premises? Before -proceeding to discuss that matter, it is proper to premise that it is -difficult, in dealing with the subtle forces of the subjective mind, to -draw a distinct line between its powers of perception of fixed laws and -its powers of deduction from given premises. Its perceptions seem to be -instantaneous, and to preclude the idea of the employment of any such -processes of reasoning as are known to the logic of objective education.</p> - -<p>The distinction seems to be this: If the premises are given from an -extraneous source, in the form of a suggestion, the processes of -deductive reasoning are employed. If the premises are the result of -intuitive perception, the conclusion is also perceived simultaneously. -In such a case the whole law pertaining to the subject-matter is -perceived at once; and it is inconceivable to the finite mind how any -processes of reasoning have been employed. Thus, in the case of Zerah -Colburn, his answers to mathematical problems of the most intricate -character were given instantaneously, and he was never conscious of -employing any process of calculation whatever. Moreover, his answers -were always correct.</p> - -<p>Now, whether the processes of deductive reasoning employed by the -subjective mind lead to infallible results, it is not my purpose to -discuss. It is certain that they are marvellously accurate, whether -the premises are true or false; but whether they may be relied upon as -always correct when the premises are true, I am not prepared to say -from the data before me; nor is it important, for my present purpose, -to know.</p> - -<p><span class="pagenum"><a name="Page_379" id="Page_379">[Pg 379]</a></span></p> - -<p>It is certain, however, that where the powers of perception are -employed, under proper conditions, the conclusions are infallible.</p> - -<p>We have now a starting-point from which we may form a correct estimate -of the scientific accuracy of the spiritual philosophy of Jesus.</p> - -<p>If we are to concede that his doctrines are true, it is obvious that we -must demonstrate the correctness of the following propositions:—-</p> - -<p>1. That Jesus was endowed with the power to obtain a perfect knowledge -of spiritual law by perception or intuition.</p> - -<p>2. To demonstrate this we must show, (<i>a</i>) that his knowledge of -spiritual law was scientifically accurate; and (<i>b</i>) that it could not -have been obtained by the ordinary processes of objective education.</p> - -<p>3. To show that his knowledge was accurate, it must be demonstrated -that the conclusions arrived at by the inductive processes of modern -science are identical with the doctrines that he proclaimed.</p> - -<p>It has already been shown that, as far as his physical manifestations -are concerned, each of the statements embraced in the foregoing -propositions is true. It has been shown that he must have had an -intuitive perception of the law of healing by subjective power, for -the reasons, first, that in the state of occult knowledge existing in -his day, it was impossible that he could have obtained his knowledge -by means of objective education; and, secondly, that his knowledge -of the law of healing was scientifically accurate, as shown by the -fact (<i>a</i>) that he proclaimed and constantly reiterated the essential -condition of the exercise of the power of healing precisely as it -is known at the present day; (<i>b</i>) that he constantly practised by -the methods known at the present day to be the best; (<i>c</i>) that he -surrounded himself and his patients with the best attainable aids to -the exercise of his powers,—precisely such aids, the utility of which -has been demonstrated by modern practice; and (<i>d</i>) that he constantly -sought to secure the mental environment which is now known to be of the -first importance, if not<span class="pagenum"><a name="Page_380" id="Page_380">[Pg 380]</a></span> absolutely essential, to successful mental -healing. In short, it has been shown that he must have understood every -principle and every law of mental therapeutics, the rediscovery of -which has distinguished the present century.</p> - -<p>Reasoning, therefore, from the premises which have thus been -established, we have the logical right to infer that he understood all -the laws which pertain to the soul. If he understood the laws which -govern it in its relations to its physical environment, it is fair to -presume that he knew the laws which pertain to its continued existence -after it is freed from the trammels of the flesh. Without any further -proofs, therefore, we have the logical right to consider the one as -presumptive evidence of the other.</p> - -<p>If I stopped right here, I might reasonably claim to have established -the fact that the religion of Christ is founded upon a purely -scientific basis. But I do not intend to rest content with mere -presumptive evidence. I propose to show that his knowledge of the -law of immortality did not rest upon inferential deductions from the -facts known by him regarding the relations of the soul to its physical -environment. I propose to show that the world is now in possession of -facts from which we can reason inductively up to the same conclusions -which he proclaimed, <i>ex cathedra</i>, as the law of immortality.</p> - -<p>Before proceeding to do so, we must first inquire just what he -taught. In doing so I intend to confine myself to the one essential -proposition which he made regarding the condition essential to the -soul's salvation; for I do not propose to be led into a discussion of -the great fabric of doctrinal religion which has been built up since -he ascended to the Father. I leave that to the theologian. What I -intend to show is, that, viewed from a purely scientific standpoint, -the declaration which he made regarding the condition precedent to the -salvation of the soul is necessarily true.</p> - -<p>The first question, therefore, is, What did Jesus declare to be the -one essential condition necessary to the attainment of immortal life? -When I say, "necessary to the <i>attainment</i> of immortal life," I mean -literally what I say; for I hold that<span class="pagenum"><a name="Page_381" id="Page_381">[Pg 381]</a></span> if there is one principle -laid down by the Master that is more clearly defined than any -other, it is contained in his declaration, so often repeated, that -faith—<i>belief</i>—is the one essential condition precedent to the -continued life of the soul after the death of the body; and that, in -the absence of belief in immortality, the soul itself will necessarily -perish. That this was his doctrine, literally interpreted, no one will -deny. That he meant exactly what he said, I shall attempt to show. That -his declarations to that effect were statements of a scientific truth, -I shall attempt to demonstrate by the process of inductive reasoning -from facts known to modern science.</p> - -<p>Before proceeding with the main argument, I hasten to say that the -doctrine of future rewards and punishments will be left untouched. -That question will stand just where it has always stood,—for each -one to decide for himself according to his own interpretation of the -Scriptures on that point, or his own sense of Divine Justice. I shall -not even attempt to destroy the comfort and consolation which many -good persons seem to derive from their belief in eternal fire. My -only object is to show, from a purely scientific standpoint, that the -history and essential doctrines of Jesus are confirmed by the facts and -necessary inductions of modern science, and, incidentally, to harmonize -certain passages of the New Testament which, through misinterpretation, -have seemed to be at variance.</p> - -<p>According to the Gospel of Saint John, the first declaration by Jesus -of his doctrine of immortality was made to Nicodemus in the following -words:—</p> - -<blockquote> - -<p>"And as Moses lifted up the serpent in the wilderness, even so must -the Son of Man be lifted up:</p> - -<p>"That whosoever believeth in him should not perish, but have -eternal life.</p> - -<p>"For God so loved the world, that he gave his only begotten Son, -that whosoever believeth in him should not perish, but have -everlasting life."<a name="FNanchor_53_53" id="FNanchor_53_53"></a><a href="#Footnote_53_53" class="fnanchor">[53]</a></p></blockquote> - -<p><span class="pagenum"><a name="Page_382" id="Page_382">[Pg 382]</a></span></p> - -<p>Again, in John vi. 40, 47, he makes the same declaration in the -following clear-cut sentences:—</p> - -<blockquote> - -<p>"And this is the will of him that sent me, that every one which -seeth the Son, and believeth on him, may have everlasting life....</p> - -<p>"Verily, verily, I say unto you, He that believeth on me hath -everlasting life."</p></blockquote> - -<p>Again:—</p> - -<blockquote> - -<p>"Verily, verily, I say unto you, He that heareth my word, and -believeth on him that sent me, hath everlasting life, and shall not -come into condemnation, but is passed from death unto life."<a name="FNanchor_54_54" id="FNanchor_54_54"></a><a href="#Footnote_54_54" class="fnanchor">[54]</a></p> - -<p>"I am the resurrection, and the life: he that believeth in me, -though he were dead, yet shall he live:</p> - -<p>"And whosoever liveth and believeth in me shall never die."<a name="FNanchor_55_55" id="FNanchor_55_55"></a><a href="#Footnote_55_55" class="fnanchor">[55]</a></p></blockquote> - -<p>Other passages might be quoted to the same effect, but these must -suffice.</p> - -<p>The question now is, Did Jesus mean just what he said; or were these -idle words, having no significance taken in their literal sense? Jesus -was not in the habit of uttering idle words, or of making statements -that did not contain the elements of eternal truth. If these are -exceptions, they are the only ones recorded in his history. I hold that -they are not exceptions, but that they are authoritative statements of -a literal scientific truth.</p> - -<p>I have already shown that in formulating the doctrine of faith as -the essential condition prerequisite to successful healing, he gave -utterance to a scientific principle which it has taken nineteen hundred -years for the world to understand and appreciate. It is equally true -that, in formulating the proposition that <i>belief</i> is the essential -prerequisite to the attainment of immortality, he gave words to a -scientific principle of far greater importance than the other.</p> - -<p>I am aware that one portion of the Christian Church believes that by -the words "eternal life" Jesus meant that reward in heaven which is -promised to the just, and that by<span class="pagenum"><a name="Page_383" id="Page_383">[Pg 383]</a></span> "eternal death" he simply meant -the punishment which the wicked must undergo for their sins. On the -other hand, there are those of the Church who hold that the literal -death of the soul is the punishment meted out to all who die in their -sins, while "eternal life" is the reward promised to all who are good. -Neither of these sects has, however, satisfactorily explained to -unbelievers why it is that belief or unbelief enters as a factor in the -case, since man is not supposed to be able to command his belief.</p> - -<p>It is to the reconciliation of these conflicting theories that I shall -now address myself.</p> - -<p>The first proposition of my theory is that the death, or practical -extinction, of the soul as a conscious entity is the necessary result -of unbelief in immortality.</p> - -<p>The second proposition is that the soul, having attained immortality -through belief, is then subject to the law of rewards and punishments -"according to the deeds done in the body."</p> - -<p>The same propositions are more sententiously expressed in Romans ii. -12: "For as many as have sinned without law shall also perish without -law: and as many as have sinned in the law shall be judged by the law."</p> - -<p>In other words, the condition precedent to the attainment of -immortality, or salvation,—that is, the saving of the soul from -death,—is <i>belief</i>. The condition precedent to the attainment of -eternal bliss and the avoidance of the punishments incident to sin, is -righteousness.</p> - -<p>It will thus be seen that if it can be shown that these two -propositions are necessarily true, we shall avoid, on the one hand, -the incongruous idea that <i>belief</i> will atone for all sin; and, on the -other, the equally incongruous idea that the extinction of the soul is -the necessary consequence of all sin.</p> - -<p>In discussing the first proposition we shall first inquire what are -the inherent probabilities regarding the meaning which Christ attached -to the words which are quoted above. Is it probable, or even possible, -that he could have taught that <i>belief</i> alone was a sufficient -atonement for the sins of<span class="pagenum"><a name="Page_384" id="Page_384">[Pg 384]</a></span> the wicked? Knowing, as all must know who -have followed his career and noted his sayings, his utter abhorrence of -all wickedness; reading, as all may read, his sublime code of ethics -and morals, together with the awful maledictions pronounced upon all -violations of that code, and the punishments which he held before the -world as a consequence of sin,—it is simply impossible rationally to -conceive the idea that he taught that all consequences of a life of -sin could be avoided by <i>belief</i>. It is a self-evident proposition -that a man may believe in Christ, may believe in immortality, and at -the same time be steeped in all manner of wickedness and crime. No -more devout believers can be found in all Christendom than those of -an unfortunate race in America who are proverbial alike for their -devoted piety and for their propensity to steal on their way home from -prayer-meeting; unless we except the bandits of Italy, who are as noted -for their strict observance of the forms of the Church as they are for -the fact that they live by the perpetration of murder and robbery. -Unfortunately, our illustrations cannot be drawn exclusively from any -one race or nation. In every Christian society there are all too many -devout believers who live in constant violation of every law, human and -Divine. It is an insult to the intelligence of Christ and of humanity -to hold the monstrous doctrine that the belief of these men can shield -them from the punishment due to infamy, or that they can be adequately -punished, "according to their deeds," by annihilation.</p> - -<p>On the other hand, it is impossible to believe that Christ summarized -all the virtues, human and Divine, in the one word <i>belief</i>, or that by -the employment of that word he simply meant that all who live pure and -virtuous lives before God and man will be entitled to the rewards of -heaven. If this was all that he meant, he taught nothing new, either to -the Jewish nation or to any other civilized nation then in existence; -for the Hebrews had been taught the doctrine of future rewards and -punishments, of heaven and of hell, long before the appearance of -the Messiah. It is true that Moses did not teach the Israelites any -doctrine<span class="pagenum"><a name="Page_385" id="Page_385">[Pg 385]</a></span> of the future world, and very vague mention is made of it -in the later books of the Old Testament. It is a historical fact, -nevertheless, that before the advent of Jesus the Jews had become -imbued with the Greek doctrine of Hades, which was an intermediate -waiting station between this life and the judgment. In this were -situated both Paradise and Gehenna, the one on the right and the other -on the left, and into these two compartments the spirits of the dead -were separated, according to their deserts. Jesus found this doctrine -already in existence, and in enforcing his moral precepts and in his -parables he employed the symbols which the people understood, neither -denying nor affirming their literal verity. I remark, therefore, that -in simply teaching the doctrine of future rewards and punishments he -taught nothing new; and, in that sense, he is no more entitled to be -considered the Saviour of mankind than would be any other successful -teacher of the same doctrine.</p> - -<p>We are, therefore, forced back to a literal interpretation of the -statements under consideration. In this sense they can have but one -meaning, and that is, that <i>in the absence of belief in immortality, -the soul cannot have a conscious existence</i>. Reasoning from known -facts, there is no other rational conclusion. In explanation of -the meaning of "conscious existence" in the sense in which I have -employed that phrase, it is only necessary to direct the attention -of the intelligent reader to the accepted definition and doctrine -of consciousness. "In taking a comprehensive survey of the mental -phenomena," says Sir William Hamilton, "these all seem to comprise -one essential element, or to be possible only under one necessary -condition. This element or condition is consciousness, or the knowledge -that I—that the ego exists, in some determinate state."<a name="FNanchor_56_56" id="FNanchor_56_56"></a><a href="#Footnote_56_56" class="fnanchor">[56]</a> Again, he -compares consciousness to "an internal light, by means of which, and -which alone, what passes in the mind is rendered visible."<a name="FNanchor_57_57" id="FNanchor_57_57"></a><a href="#Footnote_57_57" class="fnanchor">[57]</a></p> - -<p>The existence of a man without the knowledge of sensations or of mental -operations would be one without con<span class="pagenum"><a name="Page_386" id="Page_386">[Pg 386]</a></span>sciousness, and would constitute a -purely vegetative existence as long as it continued. One can readily -understand this condition in the objective mind from the observation -of physical phenomena. It is equally comprehensible how the subjective -mind, or soul, may be deprived of a conscious existence when we -remember the fundamental law of its being, the law of suggestion. We -have already seen how the law of suggestion operates upon the soul -in cases of cataleptic trance, where the suggestion is made that the -patient is dead. In that case the suggestion was believed implicitly, -and the preparations for the funeral did not disturb the equanimity -of the patient in the least. Nor did the incongruity of the situation -suggest itself to the patient; namely, the idea of being dead and of -thinking of being dead at the same time.</p> - -<p>The suggestion to the patient's subjective mind that he was dead, -rendered that mind unconscious of its own mental operations, and he -was, to all intents and purposes, dead.</p> - -<p>This is, obviously, but a feeble illustration of the principle -involved. It is, however, sufficient to show how the soul may be -deprived of a conscious existence. A lifelong scepticism regarding -the existence of the soul, and a consequent disbelief in immortality, -constitute a suggestion that must operate to deprive the soul of a -conscious existence, if the law of suggestion is universal in its -operations.</p> - -<p>The phenomena of experimental hypnotism also demonstrate the truth of -the proposition. Every hypnotist knows that a suggestion to a deeply -hypnotized subject that he is dead will produce a condition of such -profound lethargy or catalepsy as closely to simulate death, and were -the impression not removed, it would doubtless end in death. When -the subject remembers what has passed, he testifies that he believed -himself dead, and saw no incongruity in the situation. A settled belief -that the death of the body ends all, and the absence of any belief or -knowledge of the subject, must each operate to the same end.</p> - -<p>It is this principle which constitutes the difference between men and -animals, and which gives the one the power<span class="pagenum"><a name="Page_387" id="Page_387">[Pg 387]</a></span> and potency of immortality, -and leaves the other to perish. Animals, in common with men, are -possessed of a duality of mind; the subjective in the former being -proportionately stronger than in the latter, as is shown in their -stronger instincts. Objective reason being weak, and the power of -speech being absent, there is no possibility of the idea or suggestion -of immortality being imparted to the animal. Hence its soul can have no -conscious existence after the death of the body. It has the instinct of -self-preservation in common with man, but it is the preservation of the -life of the body. If the animal has any definite idea regarding life -and death, it all pertains to the body. An animal certainly can have no -idea of the possession of a soul, much less of its immortality.</p> - -<p>When, therefore, Jesus proclaimed the law that belief was a condition -precedent to immortal life, he formulated a scientific proposition then -new to the world, and at the same time proclaimed himself master of the -science of the soul. He had declared the law of faith as it applied -to the power of the soul to heal the sick, and he knew that the same -law governed the soul in its relations to eternal life. He did not -formulate his propositions in the terms demanded by the science of the -nineteenth century, nor did he give such reasons for his conclusions -as inductive processes require. The time for that had not yet come. -Reasons would not have been appreciated in his day and generation. Nor -was it necessary for the accomplishment of his mission—which was to -proclaim the law of immortality—to show that the man whose soul has -not been aroused to consciousness dies as the brute dieth. This was -his mission; and in so far as he has accomplished that mission is he -entitled to be called the Saviour of the souls of mankind. He preached -no new doctrine other than this. His code of ethics was sublime and -god-like in its purity and simplicity, but it was not new. He taught -the doctrine of future rewards and punishments; but the symbols which -he employed to describe the condition of the soul after death—the -rewards bestowed and the punishments inflicted—were<span class="pagenum"><a name="Page_388" id="Page_388">[Pg 388]</a></span> those which were -current among the people with whom his earthly lot was cast; nor does -this fact argue for or against his omniscience. It would, obviously, -have been impossible for him to convey to the world any adequate idea -of the modes of spiritual existence in terms which could be understood. -He used the current coin of expression to convey to mankind the broad -idea that the soul that is "saved" to immortal life through "belief" -will then be punished or rewarded according to the deeds done in the -body. It would, obviously, have been useless and confusing to his -hearers had he attempted to employ any new symbols, or any language to -which they were not accustomed, to convey that idea.</p> - -<p>His mission, therefore, as the Saviour of the souls of men was -accomplished when he revealed to the world the essential condition -of immortal life. His mission as a moral teacher was secondary in -importance. The one doctrine was new, the other old. The one was a -scientific fact, the other a code of ethics. The one was essential to -the attainment of man's ultimate destiny as an immortal entity, the -other a standard of right and justice in this world, and a condition of -felicity in the world to come.</p> - -<p>It is said that when Hillel, who flourished in the century preceding -Christ, was asked whether he could give the whole Jewish law in one -sentence, he answered: "Yes, perfectly well. What you do not want -anybody to do to you, do not you to them. That is the whole law; -everything else is only commentary."</p> - -<p>The same may be truly said of the New Testament doctrines and the law -of faith. The only thing wholly new was the doctrine of faith. That is -the whole law; everything else is commentary.</p> - - - - - -<div class="footnotes"><h3>FOOTNOTES:</h3> - -<div class="footnote"> - -<p><a name="Footnote_53_53" id="Footnote_53_53"></a><a href="#FNanchor_53_53"><span class="label">[53]</span></a> John iii. 14-16.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_54_54" id="Footnote_54_54"></a><a href="#FNanchor_54_54"><span class="label">[54]</span></a> John v. 24.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_55_55" id="Footnote_55_55"></a><a href="#FNanchor_55_55"><span class="label">[55]</span></a> John xi. 25, 26.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_56_56" id="Footnote_56_56"></a><a href="#FNanchor_56_56"><span class="label">[56]</span></a> Metaphysics, p. 126.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_57_57" id="Footnote_57_57"></a><a href="#FNanchor_57_57"><span class="label">[57]</span></a> Ibid.</p></div></div> - - - - - -<p class="center"> -<img src="images/illus027.jpg" alt="illustration" /> -</p> - - -<hr class="chap" /> -<p class="ph2"><a name="CHAPTER_XXVI" id="CHAPTER_XXVI">CHAPTER XXVI.</a></p> -<p><span class="pagenum"><a name="Page_389" id="Page_389">[Pg 389]</a></span></p> -<p class="center">THE MISSION OF CHRIST; FUTURE REWARDS AND PUNISHMENTS.</p> - -<blockquote> - -<p class="hang">The Success of Christ's Mission.—Chaotic State of Spiritual -Philosophy in His Time.—The Various Doctrines in Vogue.—Jesus -the first to simplify the Doctrine of Immortality.—He gave it a -Definite Status in Philosophy.—The Doctrine of Future Rewards -and Punishments.—God will "render to every Man according to -His Deeds."—Spiritual Penalties for Violations of Spiritual -Law.—The Sin against the Holy Ghost.—The Sin of Unbelief.—The -Status of a Lost Soul.—Possible Reincarnation.—The Means of -Punishment for Sin.—Affections.—Conscience.—Memory.—General -Conclusions.—Scientific Basis of Christianity.</p> -</blockquote> - - -<p class="drop"><span class="uppercase">It</span> is often charged by the sceptical world that the mission of Jesus -has thus far proved a failure, for that only about one third of the -inhabitants of the earth have ever heard the name of Christ; that of -Christian nations but a limited proportion of the inhabitants belong to -the Christian Church; and that of the church membership there is but a -limited number who so live as to entitle them to the rewards of heaven. -Measured by the common idea of what constitutes salvation, there may be -good ground for that criticism. But measured by the number of those who -believe in the immortality of the soul; by the number who have a hope -of a life beyond the grave; by the number who have a consciousness of -the existence within them of the transcendental ego; or by the number -of those who have risen, directly or indirectly, through the teachings -of Christ so far above the level of the brute creation as to have a -consciousness of the possibility of immortal life, and a consequent -hope and subjective belief in<span class="pagenum"><a name="Page_390" id="Page_390">[Pg 390]</a></span> immortality,—his mission has proved the -grandest success recorded in the history of missionary effort.</p> - -<p>It must be remembered that when he came into the world the doctrine of -immortal life held a very vague and uncertain place in the philosophy -of civilized mankind. I do not say that the doctrine of immortal -life was unknown, but it was undefined, and so tinctured with finite -conceptions, and limited by the uncertain boundaries of a hundred -different systems of fantastic philosophy, that it did not, and could -not, form a basis of rational hope or intelligent promise.</p> - -<p>Thus, among the Chinese of that day (1), the doctrines of Confucius -held the most prominent place. His was a system which might be called a -parent-worship, in which virtue was rewarded and vice punished in the -individuals, or in their posterity, on earth, no promise of immortality -being held out. (2) The sect of Rationalists, founded by Lautsz in the -sixth century before Christ, taught the emanation of all good beings -from the Bosom of Reason, and their absorption thither for an eternal -existence, while the bad were doomed to successive births and many -sorrows. (3) Another sect held that the principle of all things is but -a vacuum,—nothing,—from which all things have sprung, and to which -all must return.</p> - -<p>The Hindoo doctrine was substantially the same as it is now; and it is -so well known as not to require a particular statement, further than to -say that its disciples believe in successive incarnations of the soul, -and its final absorption into the incorporeal nature of Brahm.</p> - -<p>The Persians believed in the doctrine of hell for the wicked, and of -paradise for the good; but held that all the wicked would eventually -be purified by fire. It was thought that the fires were hot enough to -purify the most abominable soul in about three days.</p> - -<p>Herodotus tells us that the Egyptians were the first to defend the -doctrine of the immortality of the soul, and he says that they believed -in its transmigration through various animal bodies for a period of -three thousand years before its return to a human body.</p> - -<p><span class="pagenum"><a name="Page_391" id="Page_391">[Pg 391]</a></span></p> - -<p>Of the Grecian schools, the Pythagoreans held that the soul is -eternal,—that is, uncreated and indestructible; that no real entity -is either made or destroyed. The Eleatics held practically the same -doctrine. The Ionics taught that the soul was reabsorbed into the -Divine reason. The Stoics believed in the periodical destruction of all -things by fire, when the good will be absorbed and the wicked perish. -The Epicurean faith was well described by Paul in the phrase, "Let us -eat and drink, for to-morrow we die." The Pyrrhonists were the sceptics -of the age, and doubted everything. Socrates taught the doctrine of -immortality for the good, the virtuous, and the wise. The incurably -bad are "hurled into Tartarus, whence they never come forth;" whilst -those who can be cured are subjected to needful punishments before -being admitted into the mansions of the blest. Plato was a Pythagorean, -with certain bizarre notions of his own, such as the migration of souls -through various brute and human forms; and he believed that even the -duration of divine work is limited.</p> - -<p>It will thus be seen that when Jesus appeared on earth he found the -philosophy of the soul in a very chaotic state. It was his mission -to bring order out of chaos, and to proclaim the true philosophy; to -declare the conditions of immortality, and point the way to eternal -happiness. That he simplified the doctrine of immortality into a system -so plain that "the wayfaring man, though a fool, need not err therein," -no one will deny. Its grand simplicity, when placed in contrast with -the complicated doctrines of all other systems of religious philosophy, -ancient or modern, places upon it the stamp of inherent probability; -for scientific truth is always simple and free from complication. It -was Jesus who gave the doctrine of immortality a distinct and definite -form and a permanent place in the philosophy of the civilized world. It -was he who first proclaimed the fundamental law underlying the science -of the soul. It was from his words, spoken to a few humble followers -in an obscure corner of the earth, that the doctrine has spread<span class="pagenum"><a name="Page_392" id="Page_392">[Pg 392]</a></span> -throughout all the civilized world. From the centres of civilization -the Church has sent its missionaries, its representatives of the -Master, among all peoples, civilized and savage, preaching the gospel -of immortality to all mankind. Its influence is not confined to those -who believe in the tenets of the Christian Church, nor even to those -who have heard the name of Christ. It has spread, through some subtle, -unseen power and potency, until it permeates every fibre of human -society, and constitutes the promise of every religion, the hope of all -humanity.</p> - -<p>I have, in other chapters, pointed out some of the proofs which science -affords of the doctrine of immortality, and of the verity of the -history of Jesus of Nazareth. I have shown that every known fact which -bears upon the subject points to the continued life of the soul after -the death of the body. I have shown that the discoveries of modern -science demonstrate the fact that Jesus was in possession of a complete -knowledge of the science of the soul in its relations to its physical -environment. I have shown that all known facts bearing upon the subject -go to prove that he also had a knowledge of its laws in its relations -to a purely spiritual existence.</p> - -<p>We have then, <i>first</i>, an array of demonstrable facts which -irresistibly lead to the conclusion that the soul survives the body; -<i>secondly</i>, another array of facts which prove that it was possible -for an exceptionally endowed person to perceive the laws of the -soul; <i>thirdly</i>, an array of facts which demonstrate that Jesus did -understand those laws as far as they pertain to the soul's relations -to the physical man; <i>fourthly</i>, we have facts which show that he -understood the laws of the soul in its relations to the spiritual -world, and the essential conditions of its conscious existence after -the death of the body; and <i>fifthly</i>, we have in the New Testament a -record of the acts which demonstrated his knowledge of the subject, -as well as of his solemn and repeated declarations of the laws which -pertain to that subject.</p> - -<p>When we consider together all these cumulative proofs, it may safely -be said that there are few principles of nature<span class="pagenum"><a name="Page_393" id="Page_393">[Pg 393]</a></span> that are more clearly -established by inductive processes of reasoning than is the principle -of immortality.</p> - -<p>Having established this proposition, it remains only to consider -Christ's doctrine of future rewards and punishments. Obviously, this -is a more difficult question to handle, for the reason that there -are necessarily few facts known to mankind which can be considered -scientifically demonstrative of any proposition which has been made -by any one on that subject. Nevertheless, if there is one known fact -which confirms his declarations on that question, and at the same time -satisfies the demands of human reason and the common sense of Divine -Justice, we may safely conclude that the Christian religion rests upon -a purely scientific basis.</p> - -<p>The first important fact which confronts us in considering this branch -of the subject is, that Jesus said very little on the subject. It was -obviously impossible for him to convey to the human mind any adequate -knowledge or idea of the actual conditions of a spiritual existence. -He was hedged about by the limitations of human speech and the finite -understanding of his followers. His descriptions, therefore, of the -places of future rewards and punishments were necessarily limited to -material conceptions. He could effectively employ no other symbolism -than that with which his hearers were familiar and which they could -appreciate. He had taught them in plain and unmistakable terms the -conditions upon which the soul could attain a conscious existence; -and having done that, his mission was thenceforth a moral one. Having -taught them how to attain eternal life, he taught them so to conduct -their lives in this world as to entitle them to the joys of that life. -It was no part of his mission to reconstruct the accepted geography of -the world of spirits, for it could only add confusion to their crude -conceptions. His parables were drawn from the objects and incidents of -their every-day life, and were necessarily limited in their application -to a spiritual existence. His only object was to enforce a code of -morals founded upon the eternal principles of right and justice, -simple in terms, and adapted to their comprehension, but<span class="pagenum"><a name="Page_394" id="Page_394">[Pg 394]</a></span> grand in its -simplicity, and adapted to the varying conditions of human society for -all time.</p> - -<p>The question now is, What is to be considered the doctrine of future -rewards and punishments to be gathered from the New Testament? It is -clear that we must reject all material conceptions of both heaven and -hell. It follows that the punishment must be a moral one, since there -is no material entity to be dealt with. The sense of justice inherent -in all mankind would seem to indicate that the punishment shall be -commensurate with the offence. It must be assumed, therefore, that the -true doctrine is expressed in Romans ii. 6, where it is said that God -will "<i>render to every man according to his deeds</i>."</p> - -<p>This satisfies the finite sense of justice, and perfectly accords -with the highest human conceptions of the character of a God of love, -mercy, and justice. The good man would ask nothing more, the bad could -expect nothing less. Reasoning from analogy would lead to the same -conclusion. We know from daily experience that every violation of the -laws of our physical nature is followed inevitably by its adequate -punishment. We have a right to suppose, therefore, that every violation -of moral and spiritual law will be followed by its appropriate penalty. -We know, indeed, from what we have seen of the teachings of Christ, -that spiritual penalties follow a violation of spiritual law. In other -words, the law of suggestion follows the soul across the boundaries -of eternity. Spiritual death is the inevitable result of spiritual -unbelief. It is not a vindictive punishment, it is the fundamental law -of spiritual life. Just as the spirit quickens the flesh, so does faith -quicken the spirit.</p> - -<p>Again, we find a spiritual penalty following a violation of spiritual -law in what Christ taught regarding the sin against the Holy Ghost. -Just what that sin consists of, never has been satisfactorily defined. -We are told that it is a sin which cannot be forgiven. It must, -therefore, consist of a violation of some fundamental law of the -soul's existence, the penalty for which is inevitable according to the -fixed laws<span class="pagenum"><a name="Page_395" id="Page_395">[Pg 395]</a></span> of God. It cannot be a moral offence, consisting simply -in wrong-doing, for such sins can be atoned for. A moral offence so -gross that a God of infinite mercy and love cannot forgive it, and, if -the Scriptures are to be believed, does not stand ready to forgive it -when proper atonement is made, cannot be conceived. Nor has it been -mentioned in Holy Writ. We are therefore forced to the conclusion that, -as before remarked, the sin against the Holy Ghost must consist of a -violation of the fundamental law of the soul's existence. It must, -therefore, be the sin of unbelief, and consist of a blasphemous denial -of the existence of the soul and its Father, God. This would be in -strict accordance with the fundamental law of suggestion, as it has -been scientifically demonstrated to exist. The emphatic and persistent -denial of the soul's existence must eventually prove to be a suggestion -so strong as to overcome its instinctive belief in its own existence, -and thus neutralize its instinctive desire for immortal life. It would, -therefore, have the same effect as unbelief arising from a want of -knowledge, or a lack of the intellectual power to conceive the idea of -immortality. The soul, in either case, could not have a consciousness -of its own existence or individuality.</p> - -<p>It may be asked, What becomes of the soul when deprived of a conscious -existence? Does it actually die, disintegrate, and return to its -original elements? Is it possible that a human soul, created by God -and endowed with the power and potency of immortal life, can fail of -accomplishing its mission, and become extinct? Can a segregated portion -of the Divine essence, once individualized, ever perish or lose its -identity? All these questions, and more, will be asked. I do not know. -Perhaps it is reincarnated. I do not know anything about reincarnation. -I know as much about it, however, as any one else knows. I mean by -this that no one can be said to know anything about the truth of any -proposition that has not underlying it a substratum of demonstrable -fact. The theory of reincarnation has no such basis; and I shall not, -therefore, indulge in speculation on the subject further than to say<span class="pagenum"><a name="Page_396" id="Page_396">[Pg 396]</a></span> -that it is possibly true that reincarnation is the process of the -soul's evolution. If so, reasoning from analogy, I should say that -the process ceases when the soul reaches the status of a conscious -existence. In the physical world we see that the process of evolution -has gone forward progressively from the lowest form of animal life up -to man. There the process ceases. All further progress is in the line -of improvement in the human race. No higher type of animal life is -developed, and in our pride of manhood we believe that there never can -be any higher animal existence. It may, therefore, be true that the -progress of a soul is through reincarnation from the lower animal life -to the higher, until it reaches the human; and that it may still go on -in the lower grades of human organisms until it reaches the dignity of -a conscious human soul. Having reached that point, the law of progress -will expend its force in carrying it forward to its ultimate destiny. -Considered as the process of the soul's evolution, the necessity for -further reincarnation apparently no longer exists after the soul has -attained the power and potency of a conscious, self-existent entity.</p> - -<p>I throw out this suggestion for the benefit of those spiritistic -mediums and other trance-seers who have found out so much more than -Jesus knew about the internal economy of the spiritual world and the -laws which pertain to spiritual existence. But this is a digression -into the forbidden field of speculation without facts.</p> - -<p>The common experience of mankind demonstrates the proposition that -appropriate physical penalties are the necessary result of a violation -of physical laws; and it has been shown from the teachings of Jesus, -confirmed by the inductions of science, that the violation of the -laws of spiritual existence is followed by inevitable spiritual -penalties. It now remains to be considered what facts are known to -science which will confirm the doctrine that moral punishment will -follow the infraction of moral laws, in exact accordance "with the -deeds done in the body." In order to do so intelligently, we must -first briefly consider the question<span class="pagenum"><a name="Page_397" id="Page_397">[Pg 397]</a></span> as to what the nature of the -punishments and rewards must be. It being manifestly impossible for us -to know, affirmatively, the particular modes of spiritual existence, -we can arrive at a conclusion only by the method of exclusion. We -must, therefore, begin by excluding all idea of material penalties or -rewards. All such conceptions of spiritual life must be relegated to -the dark ages of human intelligence, when man was able to conceive -of no joy apart from physical pleasure, and no punishment other than -physical suffering. Our conceptions must, therefore, be limited by -what we know of the nature and attributes of the soul, as exhibited -through phenomena. The first question, then, is, What do we know of the -attributes of the soul?</p> - -<p>We know, first, that it is the seat of the emotions. It is therefore -capable of being rewarded or punished through the natural affections.</p> - -<p>Secondly, we know that it possesses the inherent power of perception -of the laws of nature and of God, including the eternal, God-ordained -principles of right and wrong. It will, therefore, after its release -from the body, be able to estimate the value of every good deed, and -realize the inherent infamy of every wrong one, as weighed in the -scales of Eternal Justice.</p> - -<p>Thirdly and lastly, we know of one attribute and power of the human -soul more pregnant with weal or woe, with joy or sorrow, than all the -others combined; and that is its perfect memory.</p> - -<p>These are the essential things that we know of the soul from the -observation of phenomena. Our conceptions of it, therefore, are limited -to its intellectual, moral, and emotional attributes. We know it only -as an intellectual entity, and our conceptions of the rewards and -punishments adequate to the ends of Divine Justice must be limited -accordingly.</p> - -<p>Little need be said in explanation of the trend of this brief summary. -The conclusions are obvious. We have before us an intellectual entity -capable of experiencing all the natural emotions of humanity, of joy -and sorrow, of<span class="pagenum"><a name="Page_398" id="Page_398">[Pg 398]</a></span> love and friendship; endowed with a perfect perception -of the principles of right and wrong, and consequently in possession of -an awakened conscience more keenly alive and active than the objective -mind can conceive, and possessing a memory so perfect that every good -and every bad deed of its whole earthly existence is constantly before -it like a vast panorama. What greater reward could such a being ask or -experience than would be found in the contemplation of a well-spent -life? What greater punishment than the remorse of conscience arising -from the ever-persistent memory of a life of wickedness and crime?</p> - -<p>It is obvious that both rewards and punishments are adequate and exact, -and that God will "render to every man according to his deeds," by and -through the operation of his immutable, unchanging laws.</p> - -<p>I have now summarized enough of the leading points in the history of -Jesus of Nazareth and of his doctrines, and compared them with known -phenomena with sufficient particularity to show that the inductions of -modern science demonstrate the essential truth of the history of his -physical manifestations, and to prove, as far as inductive reasoning -from known phenomena can prove anything not physically demonstrable, -the truth of every essential doctrine of his spiritual philosophy. -I have by no means exhausted the subject, for the New Testament is -full of passages confirmatory of the view I have taken. It is true -that I have interpreted the passages relating to the conditions -precedent to the attainment of immortal life in a way in which they -have never before been interpreted; but in doing so I have harmonized -that which has heretofore seemed incongruous, and have thus removed a -stumbling-block from the pathway of scepticism. I have no fear that -even prejudice will find fault with my interpretation; for it not only -leaves the essential doctrines relating to rewards and punishments -uncontradicted, but it affords strong confirmation of their essential -truth. Moreover, my interpretation is confirmed by the facts of modern -science, and must, therefore, shed a new lustre upon the name and -attributes of Jesus, demonstrating, as<span class="pagenum"><a name="Page_399" id="Page_399">[Pg 399]</a></span> it does, the accuracy of his -knowledge of the laws of the soul.</p> - -<p>It has been but a few years since the researches of science began to -furnish facts confirmatory of the history and doctrines of Christ; -but it has come to pass that every new fact discovered, and every new -principle evolved, weakens the foundation of every other religious -superstructure, and adds strength and harmony of proportions to that -erected by the man of Nazareth.</p> - -<p>It may, therefore, be now confidently asserted that Christianity -possesses that to which no other system of religion can lay a valid -claim; namely, a sound scientific basis.</p> - - - - - - - - - -<p class="center"> -<img src="images/illus028.jpg" alt="illustration" /> -</p> - - -<hr class="chap" /> -<p class="ph2"><a name="CHAPTER_XXVII" id="CHAPTER_XXVII">CHAPTER XXVII.</a></p> -<p><span class="pagenum"><a name="Page_400" id="Page_400">[Pg 400]</a></span></p> -<p class="center">DEDUCTIONS FROM VARIOUS ATTRIBUTES OF THE SOUL.</p> - -<blockquote> - -<p class="hang">The Question of Identity.—Consciousness and -Memory.—Identity considered in Reference to Rewards -and Punishments.—Conscience.—Conflicting Theories of -Psychologists.—Education and Intuition.—Different Standards -of Morality.—The Soul's Perception of the Eternal Principles -of Right and Wrong.—The Instinct of Worship.—Its Abnormal -Manifestations.—The Law of Suggestion.—Universality of the -Sentiment of Worship.—Its Normal Manifestations.—Demonstrative of -the Existence of a God of Love.—Old Arguments invalid.—Socrates -and Paley.—Argument predicated on the Affectional -Emotions.—Syllogistic Deductions.—The Divine Pedigree of Man.</p> -</blockquote> - - -<p class="drop"><span class="uppercase">It</span> has often been said that no proposition is worthy of belief that -is not verified by phenomena. Whilst I do not commit myself to a -maxim so broad in its terms, I have thus far religiously refrained -from advancing an idea that is not so verified. In other words, the -primary object of this book is to interpret phenomena, and not to -advance new ideas, except those which are thrust upon me as necessary -deductions from the terms of my hypothesis. Sincerely believing that -the fundamental propositions of that hypothesis are true, I have not -hesitated to follow them into whatever field they might lead, and to -accept every legitimate conclusion. In pursuance of such deductions I -have been led reluctantly to the conclusion that none of the phenomena -commonly attributed to supermundane agencies afford tangible evidence -of the continued existence of the soul after the<span class="pagenum"><a name="Page_401" id="Page_401">[Pg 401]</a></span> death of the body. -I have, however, been more than compensated by the discovery, in -pursuance of the same hypothesis, that in the inherent powers and -attributes of the soul is to be found indubitable evidence of its -immortality. This evidence is based on phenomena which have been, and -may be, produced by experiment. Many of these phenomena have been -already pointed out, but others remain to be considered which have an -important bearing upon the question under immediate consideration; -namely, the immortality of the soul, and its relations to the Supreme -Being.</p> - -<p>There are still other attributes and powers of the soul which have -been considered, from which further conclusions may be drawn which may -assist us in forming correct conclusions regarding its status in a -future life. The first of these attributes which I purpose briefly to -discuss is that of memory, and its relations to the question of spirit -identity.</p> - -<p>The question as to whether the soul of man retains its identity after -the death of the body, is second only in interest and importance to -the question of immortality. There are many who hold that the soul -is necessarily reabsorbed into the Divine essence, and finds its -compensation for the ills of earthly life in becoming an integral part -of God, and, as such, a participator in his power and glory. This -presupposes a loss of identity, and to most minds would be considered -equivalent to annihilation; by others it is regarded as the highest -conception of eternal felicity. Thus far no one, as far as I am -aware, has attempted to offer any scientific reasons for believing -one way or the other. It seems to me that there is abundant evidence -in phenomena observable in this life to demonstrate, as far as such a -proposition is demonstrable, that the soul does retain its identity in -a more pronounced degree, if possible, than we can retain it in this -objective existence. In what does identity consist, or, more properly -speaking, how is it retained? The answer is, through our consciousness -and memory. It is obvious that if either is lost, identity is lost. It -is equally obvious<span class="pagenum"><a name="Page_402" id="Page_402">[Pg 402]</a></span> that if both are retained, identity is retained. -Now, the phenomena alluded to which bear upon the question relate to -the perfect memory of the subjective mind, or soul. This faculty of -subjective memory is implanted in the human soul for some purpose. -It certainly does not pertain to this life, for, as we have seen, it -is only under abnormal conditions that the phenomenon is observable. -It must, therefore, be a part of the Divine economy pertaining to -the future existence of the soul. It has no use here, for objective -recollection is all-sufficient for objective existence and purposes. -The conclusion is irresistible that it is for the purpose, amongst -other things, of enabling the soul to retain its identity. Its bearing -upon the question of future rewards and punishments has already been -commented upon; nevertheless, at the risk of repetition, a further -remark will be ventured. It is obvious that if the soul did not retain -a conscious memory of its earthly life, no adequate or just reward or -punishment could be meted out to it. Even human justice would revolt -against, and human laws would prevent, the infliction of the penalty -for a capital crime, if it were clearly proved that the criminal had so -far lost his mind as to have no recollection of the events of his past -life, or, in other words, had lost conscious identity. Besides, it must -not be forgotten that the soul is the seat of the emotions, as well as -the storehouse of memory. It is obvious that it is only through the -emotions and the memory that rewards can be conferred, or punishments -inflicted, upon the immaterial soul.</p> - -<p>Another question which has been incidentally alluded to deserves a -more extended notice, for the reason that it bears directly upon the -question of future rewards and punishments, and is also illustrative -of the general hypothesis under consideration; it is the question of -conscience. Metaphysicians are divided in opinion on this question, -one school holding that conscience is innate and instinctive, and the -other that it is the result of experience and education. My hypothesis -leads to the conclusion that each school is partly right and partly -wrong. Granted that the eternal<span class="pagenum"><a name="Page_403" id="Page_403">[Pg 403]</a></span> principles of right and wrong are a -part of the fixed and immutable laws of God, it follows that the soul -of man will, under favorable conditions, have a clear perception of -those laws. Those conditions may or may not be present during the life -of the body. They certainly will be present when the soul is freed -from the clogs of the flesh, and is able to perceive all the fixed -laws of nature. In the mean time, while it is an inhabitant of the -body it is amenable to control by the power of objective suggestion, -and hence is dependent upon the objective education of the individual -for its standard of right and wrong. This standard may be high or low -in any individual case. There will be one standard in one community, -and another in another, all depending upon education and social -environment; but in each case the subjective mind will follow the -suggestions imparted to it by objective education. If the standard -is high in any individual case, the sentiment will gradually become -instinctive, so that the subjective impulses and emotions will play an -important part. If the standard is low, the instinctive emotions will -only be conspicuous for their absence.</p> - -<p>Man stands in his relation to the principles of right and wrong in -just the same position that he occupies in his relation to the laws of -electricity or any other natural law. He is struggling to ascertain -the laws in each case for the purpose of placing himself in harmony -with them. His knowledge is of slow growth, but each century finds the -general standard of right and wrong higher than it was the century -before. If the soul possessed, in the normal condition of man, an -instinctive knowledge of those laws, he would not have to await the -slow process of evolution to develop them.</p> - -<p>History records the name of but one man in whom the eternal principles -of right and wrong were instinctive. That man was Jesus Christ. He -perceived those laws, as he perceived all spiritual laws, while yet -in the flesh. We may profit by his example and his precepts, but -otherwise we must work out our own salvation, knowing that, when the<span class="pagenum"><a name="Page_404" id="Page_404">[Pg 404]</a></span> -soul reaches its final home, it will be in possession of the eternal -standard by which to measure the guilt or innocence of every deed done -in the body.</p> - -<p>The only remaining psychic phenomena which I propose to discuss are -those connected with that emotion of the human soul which finds its -expression in the worship of the Supreme Being. This feeling is so -widespread that no system of philosophy is complete that does not take -it into account. Like every other emotion, it has its normal mode of -expression, and its abnormal manifestations. The difference between the -two modes of expression is so great that their identity of origin has -been, to a great extent, lost sight of.</p> - -<p>The abnormal manifestation of this emotion now occurs principally among -the uncultivated classes of religious worshippers, and the feeling -has been somewhat contemptuously designated as "emotional religion." -It is conspicuous in the revival meetings of certain religious sects, -where in former years its manifestations were so violent and unseemly -that it was looked upon as reprehensible; but these exhibitions have -been, of late years, generally repressed, except among the lower orders -of the people. Scientists have tried to account for it on the ground -that it is the result of mesmeric power consciously or unconsciously -exerted by the preachers over their congregations, resulting in an -ecstatic emotion wholly abnormal and entirely unconnected with true -religion. The fact that it sometimes results in a cataleptic condition, -and sometimes in a trance undistinguishable from that produced by -hypnotic processes, lent color to the theory, and has gradually brought -the educated classes to regard the feeling of religious emotion with -distrust. The result is that what used to be known as "vital religion" -is gradually becoming a thing of the past, and is giving place to a -cold, self-contained, unemotional sentiment, which is as unlike true -religious worship as the other, and as abnormal.</p> - -<p>It is true that the abnormal manifestations of the emotion are governed -by the same laws, and are produced by the<span class="pagenum"><a name="Page_405" id="Page_405">[Pg 405]</a></span> same causes, as other -subjective phenomena. Suggestion plays its part in these as in other -things pertaining to the attributes of the soul; and in these, as in -all others, a wrong, extravagant, or misdirected suggestion produces -abnormal results. But this does not argue that the emotion is abnormal. -There is no emotion of the human soul that has not its abnormal -manifestations when not directed and controlled by reason. The common -experience of every-day life demonstrates this proposition. One of the -most sacred and praiseworthy of all the human emotions is that of love -between the sexes. But the fact that our jails are filled with those -who have indulged in its abnormal manifestations does not argue that -the institution of marriage is abnormal.</p> - -<p>The sentiment of worship is as widespread as the sentiment of love; -and that very fact shows that it must be taken into account in -the diagnosis of the human entity, if we would arrive at correct -conclusions. That this sentiment is universal, and is repressed only by -an effort of will, no one will deny. It is its abnormal manifestations -merely that are to be guarded against. Like every other emotion of -the soul, its normal indulgence is in the highest degree healthful -and exalting. The normal expression of the emotion of earthly love -brings us into harmonious relations with our fellow-beings. The normal -expression of the emotion of worship brings the soul into harmonious -relations with its Creator. Every form and act of worship is an -expression of this emotion. It is experienced by all races of the human -family, from the fetich worshipper to the Christian. Each stands in -awe and reverence before some superior power, external to himself, and -capable of controlling his destiny. In proportion to his intelligence -will his conceptions of that power be exalted; and in proportion to the -exaltation of his conceptions will be the intensity of his emotions of -awe, reverence, love, worship.</p> - -<p>The conclusions which necessarily follow are of the most important -character. The first and most important—for it includes all the -rest—is that the fact of the existence of<span class="pagenum"><a name="Page_406" id="Page_406">[Pg 406]</a></span> the emotion of worship is -demonstrative of the existence of a Supreme Being.</p> - -<p>And right here I wish to make an important distinction. The -standard-theological argument in favor of the immortality of the soul -is based upon the following syllogism:</p> - -<p>1. There is a universal desire for immortality.</p> - -<p>2. The mind of man cannot conceive an object of desire the means for -the attainment of which are not somewhere in existence.</p> - -<p>Conclusion: Man is necessarily immortal.</p> - -<p>Now, if these premises were demonstrably correct, we might safely -rely upon the conclusion. But they are not correct. The first may be -assumed to be practically true, for the sake of the argument; but the -desire for continued life beyond the grave may be explained upon other -grounds, namely, upon the instinctive desire to prolong life. This -instinct is shared with man by all the animal creation, and pertains, -primarily, to the preservation of animal existence. Man soon learns -that continued animal existence is impossible. He sees that all must -die; but, as "hope springs eternal in the human breast," he conceives -the hope that he may, somehow, live after the death of the body. The -existence of the desire for immortality is, therefore, traceable -directly to the purely animal instinct of self-preservation.</p> - -<p>The second premise is intrinsically absurd. It is obvious that -the brain of man may conceive of many objects of desire which are -manifestly impossible of realization, as well as non-existent. In -the Christian mythology of Milton the idea is developed of a rival -power—Satan—in heaven almost, but not quite, equal to God. In the -struggle which ensued from a rebellion of Satan he was cast out, and -set up a kingdom of his own on this earth. Now, a strictly orthodox -person might say that this was merely an allegorical representation of -an existent fact. But suppose the poet had gone a step further, and had -represented Satan as going outside the universe and setting up a rival -universe of his own. Would that<span class="pagenum"><a name="Page_407" id="Page_407">[Pg 407]</a></span> conception have proved that an outside -universe is possible or existent?<a name="FNanchor_58_58" id="FNanchor_58_58"></a><a href="#Footnote_58_58" class="fnanchor">[58]</a></p> - -<p>Again, the existence of a Supreme Being is thought to have been -demonstrated by the argument of Socrates wherein he confuted -Aristodemus the atheist, and used the statues of Polycletus and the -pictures of Zeuxis to illustrate the idea that, as the structure of -the universe shows evidence of design, therefore there must have been -a designer. Theology has never improved upon this argument, and Paley -makes the same use of the watch for an illustration as Socrates did -of the statues and pictures. It is a strong argument, but it does not -reach the point which the human heart desires to have demonstrated. Nor -does it add force to, but rather weakens, the argument which is found -by all reflecting minds in every tree, leaf, bud, or flower. It simply -proves the existence of a force, which all admit.</p> - -<p>What the human heart desires, and what the human mind seeks, are proofs -of the existence of a God, not of mere intelligence and potentiality, -but such a God as Jesus characterized,—a God of love and benevolence, -a God who sustains the relation of Father to all humanity.</p> - -<p>It seems to me that in seeking within the realm of human desire for an -argument in proof either of immortality or the existence of a Supreme -Being, theologians have failed to make a necessary distinction between -desires which may or may not be universal and inherent, and desires -which have their source in the affectional emotions. It is upon the -latter only that an argument can be logically predicated.<span class="pagenum"><a name="Page_408" id="Page_408">[Pg 408]</a></span> And I may -go further, and say that an argument logically predicated upon the -affectional emotions, is demonstrative. It is true that some of the -emotions of the soul seem to pertain exclusively to this life; but not -all. The emotion of religious worship pertains solely to that invisible -power which we call God. Nevertheless, we may employ the others for -illustration. Let us see how this doctrine applies to the subject under -consideration. Putting it in syllogistic form, we have the following:—</p> - -<p>1. The affectional emotions are universal attributes of every normally -developed human mind.</p> - -<p>2. No affectional emotion can have an existence in the normally -developed human mind in the absence of an object of affection capable -of reciprocal feeling.</p> - -<p>Therefore, when a normally developed human being experiences the -emotion of love or affection, there is necessarily existent an object -of love or affection normally capable of reciprocal emotion.</p> - -<p>Thus, the emotion of friendship presupposes the friendly relation -existing between man and his fellow-man.</p> - -<p>The emotion of sexual love presupposes the sexual relation and the -existence of persons of the opposite sex normally capable of reciprocal -emotion.</p> - -<p>The emotion of parental love presupposes the relation of parent and -child, each normally capable of reciprocal attachment.</p> - -<p>It follows that <i>the emotion of religious worship presupposes the -existence of an object of worship capable of reciprocal emotion</i>.</p> - -<p>If this is not the correct interpretation of the universal sentiment of -worship which is inherent in the breast of every normal human being, -then there is an exception to the laws which govern every other human -emotion. As there are no exceptions in the operation of nature's laws, -the conclusion is inevitable, not only that the emotion of religious -worship is normal, but that it is the one phenomenal attribute of the -soul which gives to man indubitable evidence of his Divine origin, and -demonstrates the exist<span class="pagenum"><a name="Page_409" id="Page_409">[Pg 409]</a></span>ence of a God of love. It is the connecting link -between man and his Creator. It is the instinctive manifestation of -filial affection which proclaims our Divine pedigree, and demonstrates -the universal brotherhood of man and the Fatherhood of God.</p> - -<blockquote> - -<p>"Thou hast made us for Thyself, and our hearts are restless till -they rest in Thee."</p></blockquote> - -<div class="footnotes"><h3>FOOTNOTES:</h3> - -<div class="footnote"> - -<p><a name="Footnote_58_58" id="Footnote_58_58"></a><a href="#FNanchor_58_58"><span class="label">[58]</span></a> One of the most eminent and fair-minded theologians in -the United States, who has kindly read the manuscript of this work and -indulgently criticised its contents, suggests that I have not treated -the standard theological argument quite fairly, in that I should have -stated the second proposition less broadly: that the desire referred -to is <i>instinctive desire</i>, and should have been so limited. I freely -admit that as careful and candid a reasoner as he would naturally so -limit the statement of the proposition. But not all theologians are as -candid and logical. However, I provisionally accept his limitation, and -reply that the answer to the amended second proposition is embraced in -the answer to the first.</p></div></div> - - -<p class="center" style="margin-top: 10em;">THE END.</p> - - - - - -<hr class="chap" /> -<p class="center"><i>THIRD EDITION</i></p> - - -<p class="center">THE DIVINE PEDIGREE OF MAN</p> - -<p class="center"><i>Or, The Testimony of Evolution and Psychology to the Fatherhood of God</i></p> - - -<p class="center">By THOMSON J. HUDSON, LL.D.</p> - - -<p>An original conception of evolution which is worked out with the -same avoidance of vague theory, and the same adherence to a basis of -well-authenticated facts and to cogent and logical reasoning, which -characterize Dr. Hudson's former works. It presents an original and -convincing interpretation of the facts which have been accumulated -by the labors of scientists such as Hæckel, Darwin, and Spencer; and -constitutes an attempt to establish thereby the belief in Christian -Theism. It shows that the god-like powers of man exist potentially in -the lowest forms of animal life known to us; and advances a powerfully -eloquent argument against the atheistic attitude which so many -evolutionists have assumed.</p> - -<blockquote> - -<p>The book reveals much study and research, and its optimism is sure -to bring much cheer to those who can accept its theories.—<i>Chicago -Tribune.</i></p> - -<p>An interesting and valuable contribution to the discussion of a -great problem.—<i>The Sunday-School Times.</i></p></blockquote> - -<p>12mo. $1.50</p> - - -<p>A.C. McCLURG & COMPANY</p> - -<p>PUBLISHERS · CHICAGO, ILLINOIS</p> - - - - -<p class="center"><i>SEVENTH EDITION</i></p> - - -<p class="center">A SCIENTIFIC DEMONSTRATION <i>of the</i> FUTURE LIFE</p> - -<p class="center">By THOMSON J. HUDSON, LL.D.</p> - - -<p>The success that "The Law of Psychic Phenomena" met with induced the -author to prepare and publish the present volume, for the purpose -of carrying to their legitimate conclusions some of the principles -laid down in his former one. Dr. Hudson, in pursuing his inquiry, has -endeavored to follow the strictest rules of scientific induction, -taking nothing for granted that is not axiomatic, and holding that -there is nothing worthy of belief that is not sustained by a solid -basis of well-authenticated facts.—<i>The New York Times.</i></p> - -<p>12mo. $1.50</p> - - -<p>A.C. McCLURG & COMPANY</p> - -<p>PUBLISHERS · CHICAGO, ILLINOIS</p> - - - - -<p class="center"><i>DR. HUDSON'S LAST BOOK</i></p> - - -<p class="center">THE EVOLUTION OF THE SOUL AND OTHER ESSAYS</p> - - -<p class="center">By THOMSON J. HUDSON, LL.D.</p> - - -<p>After the death of Dr. Hudson in 1903, enough material was found -among his papers for one more book from his bold and original pen. It -consists of a number of lectures delivered at various times, and all -dealing with the subject on which he is now an acknowledged authority. -This collection of scattered papers supplements most admirably his -previous books,—particularly "The Law of Mental Medicine" and "The -Law of Psychic Phenomena,"—and will, in a way, help to complete the -work most deplorably interrupted by his untimely death. To say that -these essays are in Dr. Hudson's characteristic and illuminating style -is all that is needed to convince his thousands of admirers that this -posthumous volume is one of the most absorbing interest. The addition -of the portrait and biographical sketch will also be much appreciated.</p> - -<p>With portrait, $1.20 net</p> - - -<p>A.C. McCLURG & COMPANY</p> - -<p>PUBLISHERS · CHICAGO, ILLINOIS</p> - - - - -<p class="center"><i>THIRD EDITION</i></p> - - -<p class="center">THE LAW OF MENTAL MEDICINE</p> - -<p class="center"><i>The Correlation of the Facts of Psychology and Histology in their -Relation to Mental Therapeutics</i></p> - -<p class="center">By THOMSON J. HUDSON, LL.D.</p> - - -<p>The book is one to read studiously, and will appeal to a large class of -modern thinkers who have caught a theoretical glimpse of an existence -free from the misery of disease. Dr. Hudson's celebrated work, "The Law -of Psychic Phenomena," has paved the way for the student of psychic -lore to receive and digest his later works.—<i>New York Tribune.</i></p> - -<p>His theories are scientific in method, and soundly based, as well -as sufficiently untechnical for the general reader.—<i>San Francisco -Argonaut.</i></p> - -<p>There is no denying the interest the book holds for the thinking, -earnest student of mental phenomena, and even those who scoff and sneer -at "faith cure" in its various branches will find much in this volume -that will start a serious train of thought.—<i>Nashville American.</i></p> - -<p>There is nothing of the quack about Dr. Hudson. His book is eminently -practical, and is quite free from "the falsehood of extremes." Nobody -can be hurt by reading it, and it will help many to correct erroneous -prepossessions and misunderstandings.—<i>Charleston News and Courier.</i></p> - -<p>"The Law of Mental Medicine" is the title of an interesting book from -the pen of Thomson Jay Hudson, in which he points out a simple system -of practice depending for its efficacy on natural laws.—<i>Detroit Free -Press.</i></p> - -<p>12mo. $1.20 net</p> - -<p>A.C. McCLURG & COMPANY</p> - -<p>PUBLISHERS · CHICAGO, ILLINOIS</p> - - - - - - - - - -<pre> - - - - - -End of Project Gutenberg's The Law of Psychic Phenomena, by Thomson Jay Hudson - -*** END OF THIS PROJECT GUTENBERG EBOOK THE LAW OF PSYCHIC PHENOMENA *** - -***** This file should be named 54665-h.htm or 54665-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/4/6/6/54665/ - -Produced by Juliet Sutherland, Graeme Mackreth and the -Online Distributed Proofreading Team at http://www.pgdp.net - - -Updated editions will replace the previous one--the old editions -will be renamed. - -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. 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