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Title: The Law of Psychic Phenomena - A working hypothesis for the systematic study of hypnotism, - spiritism, mental therapeutics, etc.
Author: Hudson, Thomson Jay
Language: English
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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

PSYCHIC PHENOMENA

A Working Hypothesis

FOR THE

SYSTEMATIC STUDY OF HYPNOTISM,
SPIRITISM, MENTAL THERAPEUTICS,
ETC.

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

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.

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